It would, however, be an exaggeration to suppose on this account a distinct and complete antagonism to have existed between the clan and the Church, and to cla.s.s all the princes on the side of evil as opposed to the "saints," whom we have contemplated leading a celestial life. We know from St. Aengus that one of the glories of Ireland is that many of her saints were of princely families, whereas among other nations generally the Gospel was first accepted by the poor and lowly, and found its enemies among the higher and educated cla.s.ses. But in Ireland the great, side by side with the least of their clansmen, bowed to the yoke of Christ, and the bards and learned men became monks and bishops from the very first preaching of the Word.
The fact is, a great number of kings and chieftains made their station doubly renowned by their virtues, and find place in the chronicle of Irish saints. Who can read, for instance, the story of King Guaire without admiring his faith and true Christian spirit?
It is reported that as St. Caimine and St. c.u.main Fota were one day conversing on spiritual things with that holy king of Connaught, Caimine said to Guaire, "O king, could this church be filled on a sudden with whatever thou shouldst wish, what would thy desire be?" "I should wish," replied the king, "to have all the treasures that the church could hold, to devote them to the salvation of souls, the erection of churches, and the wants of Christ"s poor." "And what wouldst thou ask?" said the king to Fota. "I would," he replied, "have as many holy books as the church could contain, to give all who seek divine wisdom, to spread among the people the saving doctrine of Christ, and rescue souls from the bondage of Satan." Both then turned to Caimine. "For my part," said he, "were this church filled with men afflicted with every form of suffering and disease, I should ask of G.o.d to vouchsafe to a.s.semble in my wretched body all their evils, all their pains, and give me strength to support them patiently, for the love of the Saviour of the world.
"1 (1 This pa.s.sage is given in Latin by Colgan (Acts SS.). In the original Irish, translated and published by Dr. Todd--Liber Hymn--there are more details.)
Thus the most sublime and supernatural spirit of Christianity became natural to the Irish mind in the great as well as in the lowly, in the rich as well as in the poor. Women rivalled men in that respect.
"Daria was blind from birth. Once, whilst conversing with Bridget, she said: "Bless my eyes that I may see the world, and gratify my longing." The night was dark; it grew light for her, and the world appeared to her gaze. But when she had beheld it, she turned again to Bridget. "Now close my eyes," said she, "for the more one is absent from the world, the more present he is before G.o.d.""
Even though one may express doubt as to the reality of this miracle, one thing, at least, is beyond doubt: that the spirit of the words of Daria was congenial to the Irish mind at the time, and that none but one who had first reached the highest point of supernatural life could conceive or give utterance to such a sentiment.
That more than human life and spirit elevated, enn.o.bled, and, as it were, divinized, even the ordinary human and natural feelings, which not only ceased to become dangerous, but became, doubtless, highly pleasing to G.o.d and meritorious in his sight.
An example may better explain our meaning:
"Ninnid was a young scholar, not over-reverent, whom the influence of Bridget one day suddenly overcame, so that he afterward appeared quite a different being. Bridget announced to him that from his hand she should, for the last time, receive the body and blood of our Lord. Ninnid resolved that his hand should remain pure for so high and holy an office. He enclosed it in an iron case, and wishing at the same time to postpone, as far as lay in his power, the moment that was to take Bridget from the world, he set out for Brittany, throwing the key of the box into the sea. But the designs of G.o.d are immutable. When Bridget"s hour had come, Ninnid was driven by a storm on the Irish coast, and the key was miraculously given up by the deep."
Where, except in Ireland, could such friendship continue for long years, without giving cause not only for the least scandal, but even for the remotest danger? In that island the natural feelings of the human heart were wholly absorbed by heavenly emotions, in which nothing earthly could be found? Hence the celebrated division of the "three orders of the Irish saints,"
the first being so far above temptation that no regulation was imposed on the Cen.o.bites with respect to their intercourse with women.
"Women were welcome and cared for; they were admitted, so to speak, to the sanctuary; it was shared with them, occupied in common. Double, or even mixed monasteries, so near to each other as to form but one, brought the two s.e.xes together for mutual edification; men became instructors of women; women of men."
Nothing of the kind was ever witnessed elsewhere; nothing of the kind was to be seen ever after. Robert of Arbrissel established something similar in the order, of Fontevrault in France; but there it was a strange and very uncommon exception; in Ireland for two centuries it was the rule. This alone would show how completely the Christian spirit had taken possession of the whole race from the first.
It is this which gives to Irish hagiology a peculiar character, making it appear strange even to the best men of other nations.
The elevation of human feeling to such a height of perfection is so unusual that men cannot fail to be surprised wherever they may meet it.
Yet far from appearing strange, almost inexplicable, it would have been recognized as the natural result of the working of the Christian religion, if the spirit brought on earth by our Lord had been more thoroughly diffused among men, if all had been penetrated by it to the same degree, if all had equally understood the meaning of the Gospel preached to them.
But, unfortunately, so many and so great were the obstacles opposed everywhere to the working of the Spirit of G.o.d in the souls of men, that comparatively few were capable of being altogether transformed into beings of another nature.
The great ma.s.s lagged far behind in the race of perfection. They were admitted to the fold of Christ, and lived generally at least in the practice of the commandments; but the object proposed to himself by the Saviour of mankind was imperfectly carried out on earth. The life of the world was far from being impregnated by the spirit which he brought from heaven.
In the "island of saints" we certainly see a great number open out at once to the fulness of that divine influence. Herein we have the explanation of the deep faith which has ever since been the characteristic of the people. "Centuries have perpetuated the alliance of Catholicity and Ireland. Revolutions have failed to shake it; persecution has not broken it; it has gained strength in blood and tears, and we may believe, after thirteen centuries of trial, that the Roman faith will disappear from Ireland only with the name of Patrick and the last Irishman."
NOTE.-It is known that F. Colgan, a Franciscan, undertook to publish the "Acta Sanctorum Hiberniae." He edited only two volumes: the first under the t.i.tle of "Trias thaumaturga "
containing the various lives of St. Patrick, St. Columba, and St.
Bridget:-the second under the general t.i.tle of "Acta SS."- Barnwall, an Irishman born and educated in France, published the "Histoire Legendaire d"Irlande," in which he collected, without much order, a number of pa.s.sages of Colgan"s "Acta," and Mr. J.
G. Shea translated and published it. We have taken from this translation several facts contained in this chapter, the work of the Franciscan being not accessible to us.
Dr. Todd, from Irish MSS., has given a few pages showing the accuracy of Colgan, although the good father did not scruple occasionally to condense and abridge, unless the MSS. he used differed from those of Dr. Todd. The whole is a rich mine of interesting anecdotes, and Montalembert has shown what a skilful writer can find in those pages forgotten since the sixteenth century. Mr. Froude himself has acknowledged that the eighth was the golden age of Ireland.
CHAPTER V.
THE CHRISTIAN IRISH AND THE PAGAN DANES.
For several centuries the Irish continued in the happy state described in the last chapter. While the whole European Continent was convulsed by the irruptions of the Germanic tribes, and of the Huns, more savage still, the island was at peace, opened her schools to the youth of all countries--to Anglo- Saxons chiefly--and spread her name abroad as the happy and holy isle, the dwelling of the saints, the land of prodigies, the most blessed spot on the earth. No invading host troubled her; the various Teutonic nations knew less of the sea than the Celts themselves, and no vessel neared the Irish coast save the peaceful curraghs which carried her monks and missionaries abroad, or her own sons in quest of food and adventure.
Providence would seem to have imposed upon the nation the lofty mission of healing the wounds of other nations as they lay helpless in the throes of death, of keeping the doctrines of the Gospel alive in Europe, after those terrible invasions, and of leading into the fold of Christ many a shepherdless flock. The peaceful messengers who went forth from Ireland became as celebrated as her home schools and monasteries; and well had it been for the Irish could such a national life as this have continued.
But G.o.d, who wished to prepare them for still greater things in future ages, who proves by suffering all whom he wishes to use as his best instruments, allowed the fury of the storm to burst suddenly upon them. It was but the beginning of their woes, the first step in that long road to Calvary, where they were to be crucified with him, to be crucified wellnigh to the death before their final and almost miraculous resurrection. The Danes were to be the first torturers of that happy and holy people; the hardy rovers of the northern seas were coming to inaugurate a long era of woe.
The Scandinavian irruption which desolated Europe just as she was beginning to recover from the effects of the first great Germanic wave, may be said to have lasted from the eighth to the twelfth century. Down from the North Sea came the shock; Ireland was consequently one of the first to feel it, and we shall see how she alone withstood and finally overcame it.
The better to understand the fierceness of the attack, let us first consider its origin:
The Baltic Sea and the various gulfs connected with it penetrate deeply the northern portion of the Continent of Europe. Its indentations form two peninsulas: a large one, known under the name of Norway and Sweden, and a lesser one on the southwest, now called Denmark. The first was known to the Romans as Scania; the second was called by them the Cimbric Chersonesus. From Scania is derived the name Scandinavians, afterward given to the inhabitants of the whole country. Besides these two peninsulas, there are several islands scattered through the surrounding sea.
The frozen and barren land which this people inhabited obliged them from time immemorial to depend on the ocean for their sustenance: first, by fishing; later on, by piracy. They soon became expert navigators, though their ships were merely small boats made of a few pieces of timber joined together, and covered with the hide of the walrus and the seal.
It seems, from the Irish annals, that they belonged to two distinct races of men: the Norwegians, fair-haired and of large stature; the Danes dark, and of smaller size. Hence the Irish distinguished the first, whom they called Finn Galls, from the second, whom they named Dubh Galls. By no other European nation was this distinction drawn, the Irish being more exact in observing their foes.
It is the general opinion of modern writers that they belonged to the Teutonic family. The Goths, a Teutonic tribe, dwelt for a long period on the larger peninsula. But whether the Goths were of the same race as the Norwegians or Danes is a question.
Certain it is that the various German nations which first overwhelmed the Roman Empire bore many characteristics different from those of the Danes and Norwegians, though the language of all indicated, to a certain extent, a common origin.
The Swedes, the inhabitants of the eastern coast of Scania, do not appear to have taken an important part in the Scandinavian invasions; nor, indeed, have they ever been so fond of maritime enterprises as the two other nations. Moreover, they were at that time in b.l.o.o.d.y conflict with the Goths, and too busy at home to think of foreign conquest.
For a long time the Scandinavian pirates seem to have confined themselves to scouring their own seas, and plundering the coasts as far as the gulfs of Finland and Bothnia. At length, emboldened by success, they ventured out into the ocean, attacked the nations of Western and Southern Europe, and in the west colonized the frozen sh.o.r.es of the Shetland and Faroe Islands, and soon after Iceland and Greenland.
For several centuries the harbors of Denmark and Norway became the storehouses of all the riches of Europe, and a large trade was carried on between those northern peninsulas and the various islands of the Northern and Arctic Seas, even with the coast of America, of which Greenland seems to form a part.
Those stern and mountainous countries and the restless ocean which divides them were for the Scandinavian pirates what the Mediterranean and the coasts of Spain and Africa had long before been for the Phoenicians and Carthaginians. These peoples were clearly destined to introduce among modern nations the spirit of commerce and enterprise.
But here it is well to consider their religious and social state from which nations chiefly derive their n.o.ble or ign.o.ble qualities. We shall find both made up of the rankest idolatry, of cruel manners and revolting customs.
Their system of worship, with its creed and rites, is much more precise in character and better known to us than that of the Celts. If we open the books which were written in Europe at the time of the irruption of these Northmen, and the poems of those savage tribes preserved to our own days, and comprised under the name of Edda, besides the numerous sagas, or songs and ballads, which we still possess, we find mention of three superior G.o.ds and a number of inferior deities, which gave a peculiar character to this Northern worship.
They were Thor, the G.o.d of the elements, of thunder chiefly; Wodan or Odin, the G.o.d of war; and Frigga, the G.o.ddess of l.u.s.t; the long list of others it is unnecessary to give. Their religion, therefore, consisted mainly: 1. In battling with the elements, particularly on the sea, under the protection of Thor; 2. In slaying their enemies, or being themselves slain, as Odin willed --the giving or receiving death being apparently the great object of existence; 3. In abandoning themselves at the time of victory to all the propensities of corrupt nature, which they took to be the express will of Frigga manifested in their unbridled pa.s.sions.
Such was Scandinavian mythology in its reality.
Modern investigators, princ.i.p.ally in Germany and France, find in the Edda a complete system of cosmogony and of a religion almost inspired, so beautiful do they make it. At least they have made it appear as profound a philosophy as that of old Hindostan and far-off Thibet. By grouping around those three great divinities, which are supposed to be emblematical of the superior natural forces, their numerous progeny, that of Odin especially, together with an incredible number of malicious giants and good- natured _ases_--a kind of fairy--any skilful theorist, gifted with the requisite imagination, may extract from the whole an almost perfect system of cosmogony and ethics. Then the disgusting legends of the Edda and the sagas are straightway transformed into interesting myths, offsprings of poetry and imagination, and conveying to the mind a philosophy only less than sublime, derived, as they say, from the religion of Zoroaster.
It is, as we said, in Germany and France chiefly that these discoveries have been made. The English, a more sober people, although of Scandinavian blood, do not set so high a value on what is, in the literal sense, so low.
Pity that such pleasing speculations should be mere theoretical bubbles, unable to retain their lightness and their vivid colors in the rude atmosphere of the arctic regions, bursting at the first breath of the north wind! How could sensible men, under such a complicated system of religion and physics, account for the uncouth pirates of the Baltic?
As useless is it to say that they brought it from the place of their origin--Persia, as these theorists affirm. To a man uninfluenced by a preconceived or pet system, it is evident at first sight that no mythology of the East or of the South has ever given rise to that of Scandinavia. There is not the slightest resemblance between it and any other. It must have originated with the Scandinavians themselves; and their long _religious_ tales were only the b.l.o.o.d.y dreams of their fancy, when, during their dreary winter evenings, they had nothing to do but relate to each other what came uppermost in their gross minds.
Saxo Grammaticus, certainly a competent authority, and Snorry Sturleson, the first to translate the Edda into Latin, who is still considered one of the greatest antiquarians of the nation --both of whom lived in the times we speak of, when this religious system still flourished or was fresh in the minds of all-- solved the question ages ago, and demonstrated beforehand the falsehood of those future theories by stating with old-time simplicity that the abominable stories of the Edda and the sagas were founded on real facts in the previous history of those nations, and were consequently never intended by the writers as imaginative myths, representing, under a figurative and repulsive exterior, some semblance of a spiritual and refined doctrine.
We must look to our own more enlightened times to find ingenious interpreters of rude old songs first flung to the breeze nine hundred years ago in the polar seas, and bellowed forth in boisterous and drunken chorus during the ninth and tenth centuries by ferocious, but to modern eyes romantic, pirates reeking with the gore of their enemies.
Because it has pleased some modern pantheist to concoct systems of religion in his cabinet, does it become at once clear that the mythic explanation of those songs is the only one to be admitted, and that the odious facts which those legends express ought to be discarded altogether? At least we hope that, when philosophers come to be the real rulers of the world, they will not give to their subtle and abstract ideas of religion the same pleasant turn and the same concrete expression in every-day life that the worshippers of Odin, Thor, and Frigga, found it agreeable to give when they were masters of the continent and rulers of the seas.