The Irish Race in the Past and the Present Part 11

With regard to the statues of Celtic G.o.ds, all the researches and excavations which the most painstaking of antiquarians have undertaken, especially of late years, have never resulted in the discovery, not of the statue of a G.o.d, but of any pagan sign whatever in Ireland. It is clear, from the numerous details of the life of St. Patrick, that he never encountered either temples or the statues of G.o.ds in any place, although occasional mention is made of idols. The only fact which startles the reader is the holy zeal which moved him to strike with his "baculus Jesu" the monstrous Crom Cruagh, with its twelve "sub-G.o.ds."

In all his travels through Ireland-and there is scarcely a spot which he did not visit and evangelize-St. Patrick meets with only one idol, or rather group of idols, situated in the County Cavan, which was an object of veneration to the people. Nowhere else are idols to be found, or the saint would have thought it his duty to destroy them also. This first fact certainly places the Irish in a position, with regard to idolatry, far different from that of all other polytheist nations. In all other countries it is characteristic of polytheism to multiply the statues of the G.o.ds, to expose them in all public places, in their houses, but chiefly within or at the door of edifices erected for the purpose. Yet in Ireland we find nothing of the kind, with the exception of Crom Cruagh. The holy apostle of the nation goes on preaching, baptizing, converting people, without finding any wors.h.i.+p of G.o.ds of stone or metal; he only hears that there is something of the kind in a particular spot, and he has to travel a great distance in order to see it, and show the people their folly in venerating it.

But what was that idol? According to the majority of expounders of Irish history, it was a golden sphere or ball representing the sun, with twelve cones or pillars of bra.s.s, around it, typifying, probably, astronomical signs. St. Patrick, in his "Confessio," seems to allude to Crom Cruagh when he says: "That sun which we behold by the favor of G.o.d rises for us every day; but its splendor will not s.h.i.+ne forever; nay, even all those who adore it shall be miserably punished."

The Bollandists, in a note on this pa.s.sage of the "Confessio,"

think that it might refer to Crom Cruagh, which possibly represented the sun, surrounded by the signs of the twelve months, through which it describes its...o...b..t during the year.

We know that the Druids were, perhaps, better versed in the science of astronomy than the scholars of any other nation at the time. It was not in Gaul and Britain only that they pursued their course of studies for a score of years; the same fact is attested for Ireland by authorities whose testimony is beyond question. May we not suppose that a representation of mere heavenly phenomena, set in a conspicuous position, had in course of time become the object of the superst.i.tious veneration of the people, and that St. Patrick thought it his duty to destroy it?

And the att.i.tude of the people at the time of its destruction shows that it could not have borne for them the same sacred character as the statue of Minerva in the Parthenon did for the Greeks or that of Capitoline Jove for the Romans. Can we suppose that St. Paul or St. Peter would have dared to break either of these? And let us remark that the event we discuss occurred at the very beginning of St. Patrick's ministry, and before he had yet acquired that great authority over the minds of all which afterward enabled him fearlessly to accomplish whatever his zeal prompted him to do.

Whatever explanation of the whole occurrence may be given, we doubt if we shall find a better than that we advance, and the considerations arising from it justify the opinion that the Irish Celts were not idolaters like all other peoples of antiquity. They possessed no mythology beyond harmless fairy- tales, no poetical histories of G.o.ds and G.o.ddesses to please the imagination and the senses, and invest paganism with such an attractive garb as to cause it to become a real obstacle to the spread of Christianity.

Moreover, what we have said concerning the belief in the omnipotence of one supreme G.o.d, whatever might be his nature, as the first dogma of Druidism, would seem to have lain deep in the minds of the Irish Celts, and caused their immediate comprehension and reception of monotheism, as preached by St.

Patrick, and the facility with which they accepted it. They were certainly, even when pagans, a very religious people; otherwise how could they have embraced the doctrines of Christianity with that ardent eagerness which shall come under our consideration in the next chapter? A nation utterly devoid of faith of any kind is not apt to be moved, as were the Irish, perhaps beyond all other nations, at the first sight of supernatural truths, such as those of Christianity. And so little were they attached to paganism, so visibly imbued with reverence for the supreme G.o.d of the universe, that, as soon as announced, they accepted the dogma.

The simple and touching story of the conversion of the two daughters of King Laeghaire will give point and life to this very important consideration. It is taken from the "Book of Armagh," which Prof. O'Curry, who is certainly a competent authority, believes older than the year 727, when the popular Irish traditions regarding St. Patrick must have still been almost as vivid as immediately after his death.

St. Patrick and his attendants being a.s.sembled at sunrise at the fountain of Clebach, near Cruachan in Connaught, Ethne and Felimia, daughters of King Laeghaire, came to bathe, and found at the well the holy men.

"And they knew not whence they were, or in what form, or from what people, or from what country; but they supposed them to be fairies--_duine sidhe_--that is to say, G.o.ds of the earth, or a phantasm.

"And the virgins said unto them: 'Who are ye, and whence are ye?'

"And Patrick said unto them: 'It were better for you to confess to our true G.o.d, than to inquire concerning our race.'

"The first virgin said: 'Who is G.o.d?

"'And where is G.o.d?

"'And where is his dwelling-place?

"'Has G.o.d sons and daughters, gold and silver?

"'Is he living?

"'Is he beautiful?

"'Did many foster his son?

"'Are his daughters dear and beauteous to men of this world?

"'Is he in heaven or on earth?

"'In the sea?--In rivers?--In mountainous places?--In valleys?

"'Declare unto us the knowledge of him?

"'How shall he be seen?-How shall he be loved?-How is he to be found?

"'Is it in youth?-Is it in old age that he is to be found?'

"But St. Patrick, full of the Holy Ghost, answered and said:

"'Our G.o.d is the G.o.d of all men-the G.o.d of heaven and earth-of the sea and rivers. The G.o.d of the sun, and the moon, and all stars. The G.o.d of the high mountains, and of the lowly valleys.

The G.o.d who is above heaven, and in heaven, and under heaven.

"'He has a habitation in the heavens, and the earth, and the sea, and all that are thereon.

"'He inspireth all things. He quickeneth all things. He is over all things.

"'He hath a Son coeternal and coequal with himself. The Son is not younger than the Father, nor the Father older than the Son.

And the Holy Ghost breatheth in them. The Father, and the Son, and the Holy Ghost, are not divided.

"'But I desire to unite you to a heavenly King inasmuch as you are daughters of an earthly king. Do you believe?'

"And the virgins said, as of one mouth and one heart: Teach us most diligently how we may believe in the heavenly King. Show us how we may see him face to face, and whatsoever you shall say unto us we will do.'

"And Patrick said: 'Believe ye that by baptism you put off the sin of your father and your mother?'

"They answered him, 'We believe.'

"'Believe ye in repentance after sin? 'We believe . . .' etc.

"And they were baptized, and a white garment was put upon their heads. And they asked to see the face of Christ. And the saint said unto them: 'Ye cannot see the face of Christ except ye taste of death, and except ye receive the sacrifice.'

"And they answered: 'Give us the sacrifice that we may behold the Son our spouse.'

"And they received the eucharist of G.o.d, and they slept in death.

"And they were laid out on one bed-covered with garments -and their friends made great lamentations and weeping for them."

This beautiful legend expresses to the letter the way in which the Irish received the faith. Nor was it simple virgins only who _understood_ and _believed_ so suddenly at the preaching of the apostle. The great men of the nation were as eager almost as the common people to receive baptism: the conversion of Dubtach is enough to show this.

He was a Druid, being the chief poet of King Laeghaire--all poets belonging to the order. After the wife, the brothers, and the two daughters of the monarch, he was the most ill.u.s.trious convert gained by Patrick at the beginning of his apostles.h.i.+p.

He became a Christian at the first appearance of the saint at Tara, and immediately began to sing in verse his new belief, as he had formerly sung the heroes of his nation. To the end he remained firm in his faith, and a dear friend to the holy man who had converted him. How could he, and all the chief converts of Patrick, have believed so suddenly and so constantly in the G.o.d of the Christians, if their former life had not prepared them for the adoption of the new doctrine, and if the doctrine of monotheism had offered a real difficulty to their understanding? There was, probably, nothing clear and definite in their belief in an omnipotent G.o.d, which is said to have been the leading dogma of Druidism; but their simple minds had evidently a leaning toward the doctrine, which induced them to approve of it, as soon as it was presented to them with a solemn affirmation.

In order to elucidate this point, we add a short description of the labors and success of this apostle.

In the year 432, Patrick lands on the island. By that time, some few of the inhabitants may possibly have heard of the Christian religion from the neighboring Britain or Gaul. Palladius had preached the year before in the district known as the present counties of Wexford and Wicklow, erected three churches, and made some converts; but it may be said that Ireland continued in the same state it had preserved for thousands of years: the Druids in possession of religious and scientific supremacy; the chieftains in contention, as in the time of Fingal and Ossian; the people, though in the midst of constant strife, happy enough on their rich soil, cheered by their bards and poets; very few, or no slaves in the country; an abundance of food everywhere; gold, silver, precious stones adorning profusely the persons of their chiefs, their wives, their warriors; rich stuffs, dyed with many colors, to distinguish the various orders of society; a deep religious feeling in their hearts, preparing them for the faith, by inspiring them with lively emotions at the sight of divine power displayed in their mountains, their valleys, their lakes and rivers, and on the swelling bosom of the all- encircling ocean; superst.i.tions of various kinds, indeed, but none of a demoralizing character, none involving marks of cruelty or l.u.s.t; no revolting statues of Priapus, of Bacchus, of Cybele; no obscene emblems of religion, as in all other lands, to confront Christianity; but over all the island, song, festivity, deep affection for kindred; and, as though blood- relations.h.i.+p could not satisfy their heart, fosterage covering the land with other brothers and sisters; all permeated with a strong attachment to their clan-system and social customs. Such is an exact picture of the Erin of the time, which the study of antiquity brings clearer and clearer before the eyes of the modern student.

Patrick appears among them, leaning on his staff, and bringing them from Rome and Gaul new songs in a new language set to a new melody. He comes to unveil for them what lies hidden, unknown to themselves, in the depths of their hearts. He explains, by the power of one Supreme G.o.d, why it is that their mountains are so high, their valley so smiling, their rivers and lakes teeming with life, their fountains so fresh and cool, and that sun of theirs so temperate in its warmth, and the moon and stars, lighted with a soft radiance, s.h.i.+mmering over the deep obscurity of their groves.

He directs them to look into their own consciences, to admit themselves to be sinners in need of redemption, and points out to them in what manner that Supreme G.o.d, whom they half knew already, condescended to save man.

Straightway, from all parts of the island, converts flock to him; they come in crowds to be baptized, to embrace the new law by which they may read their own hearts; they are ready to do whatever he wishes; many, not content with the strict commandments enjoined on all, wish to enter on the path of perfection: the men become monks, the women and young girls nuns, that is to say, spouses of Christ. In Munster alone "it would be difficult," says a modern writer, Father Brenan, "to form an estimate of the number of converts he made, and even of the churches and religious establishments he founded."

And so with all the other provinces of the island. The proof's still stand before our eyes. For, as Prof. Curry justly remarks: "No one, who examines for himself, can doubt that at the first preaching in Erin of the glad tidings of salvation, by Saints Palladius and Patrick, those _countless_ Christian churches were built, whose sites and ruins mark so thickly the surface of our country even to this day, still bearing through all the vicissitudes of time and conquest the _unchanged names of their original founders_."