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Harvard College
Library
FROM THE BEQUEST OF
JOHN HARVEY TREAT
OF LAWRENCE, MASS.
CLASS OF 1B62
• *
ilk m&m fm
- - -JOT M\%\
BRENDANIANA
St. Sreiftan tbe IDo^aoer
IN STORY AND LKGEND
KY
THE REV. DENIS O'DONOGHUE
P.P., ARDFliRT
OX BACK OF WHALK.
3®
DUBLIN :
BROWNE & NOLAN
24 & 25 Nassau Street
^Ucsfrlu^j^
BROWNE ANT> NOLAN, PRIKTKRft, DUBLIN.
PREFACE TO THE SECOND EDITION.
IN publishing a Second Edition of my Book on St. Brendan,
I wish to express my grateful appreciation of the very
kindly and favourable manner in which the First Edition
was received, as far as I have observed, by its readers, and
of the many notices of it that have appeared in the Press,
both in Ireland and America, which were uniformly kind
and encouraging. Indeed, with respect to the criticism of
my little volume, I may well say : — Funes ceciderunt mihi
in praeclaris — "The lines have fallen unto me in goodly
places."
I beg to thank Mr. W. A. Cadbury, of Birmingham for
copies of two ancient Maps he kindly sent to me, which
show the Isle of St. Brendan and the Isle of Hy-Brazil, in
the Western Ocean. I have had copies made on a reduced
scale of one of these Maps, which was drawn in a.d. 1581,
by the famous geographer, Abraham Ortelius, of Antwerp,
and they will be found at page 304, where they may serve
to illustrate the interesting Legends of the Isle of St. Brendan
and of Hy-Brazil, which precede that page.
Denis O'Donoghue, P.P., M.R.I.A.
St. Brendan's, Ardfebt,
May, 1895.
Since the publication of this volume the autho
received, among many other complimentary lettex
favourable notices of the Press, the following verj
and highly-valued letters : —
Archbishop's House,
Dublin, August, 1
Vert Rev. Dear Sir,
I beg to return thanks for the copy of Brewl
which you have been pleased to forward. 1 have already
considerable portion of your notes and illustrations, and '.
gratulate you most sincerely on the light which you have thrc
the life of your great patron, St. Brendan. It would be t
blessing for the Church of Ireland if a similar light were thro
the life of each one of our Diocesan Patrons.
Now that you have completed this work, perhaps you
sketch the lives of St. Brendan's successors in the See of Kern
far as I have been able to judge, some of those lives would j
very interesting page of our ecclesiastical history.
m
Believe me to remain,
Very faithfully yours,
* PATRICK F. CARDINAL MOR
Rev. D. O'Donoghue, P.P.,
St. Brendan's, Ardfert.
Trimity College,
Dublin, 9th August, 1
Dear Father O'Donoghue,
I received your Brendaniana, and read it with much in
and I congratulate you on your publication.
It is clear to me from the " Icebergs, 11 that St. Brendan had .
in America, for the icebergs hug the Labrador, Newfoundlan
the Canadian coasts, keeping near the shore by the rotation
earth. I venture to think that the " great river £. and W."
St Lawrence and not the Ohio.
The story of Judas Iscariot, in the Old English Version, :
powerful.
Yours sincerely,
SAMUEL HAUOHT
Rev. Denis O'Donoghue, P.P.
PEEPACE.
I HAVE compiled this volume of Brendaniana, or a mis-
cellaneous collection of " matters and things " relating
to St. Brendan, the patron of the dioceses of Clonfert and
Ardfert, as well as of my church and parish of Ardfert-
Brendan, from various sources. I have drawn largely upon
the texts edited some years ago by Cardinal Moran and
published in his Acta Sti. Brendani, the most valuable and
the most accessible repertory we have of " matters Bren-
danian " — of the most important documents, bearing on the
history of St. Brendan, whether in its authentic or in its
legendary phases, and I have translated those texts from
their mediaeval Latin, as literally as I could, not always an
easy task, into fairly readable English. I have put into a
modern English dress, and prepared to present in a com-
plete and separate form, before readers of English, the famous
Navigatio, the Latin version of the voyage of St. Brendan,
which is known as the Brendan Legend par excellence — the
most widely popular " Tale of the Sea" in the middle ages,
which had passed, in various shapes and versions, into
almost every language and dialect of mediaeval Europe.
What had afforded entertainment, and edification also, to so
many in those past ages, may surely be read nowadays with
some interest, and perhaps instruction. To this primary
legend of the saint I have added some minor ones from the
luxuriant growthof legend that had clustered around hi*
name from generation to generation in man^ waxto&fcfc <&
iv Preface^
Europe, and, as occasion served, I have suggested the plain
and simple facts that may have been the germs of the
extravagant growth of many of those fanciful legends.
The most important document I have translated from
the Acta Sti. Brendani is, undoubtedly, the tract known as
the Vita Sti. Brendani, or Latin Life of the saint, which
records many interesting facts of his authentic history,
after his famous voyages, as well as of the histories of many
of his contemporary Irish saints, that cannot now be found
elsewhere; and I have endeavoured to supplement the
record of those facts by inserting whatever additional notices
of the saint I could glean from other sources. Instead of
the early chapters of this Latin Life, I have given the
portion of the Irish Life from the Booh of Lismore, from
which those chapters had been evidently borrowed ; and as
I have accompanied this Irish text — a genuine specimen of
ancient Gaelic — with a literal English translation, it will, 1
trust, prove interesting and useful to those readers, who,
though not Gaelic scholars, may desire to form some
acquaintance with the venerable language of the Gaodhal.
In this portion of the Irish Life of St. Brendan, and in
the copious notes which I have appended to it, will be found
some accounts of the topography and of the earliest eccle-
siastical history of ancient Kerry, that ought to interest in
a special manner my Kerry readers. In other parts of the
volume also I have noticed some old associations and early
traditions connected with St. Brendan, of which I could find
any traces in Kerry ; but which are, alas ! very few and
faint, and fast disappearing from amongst us. The historical
sketch of the rise and ruin of the holy places of Ardfert-
Brendan, which I have prefixed to the volume, will. I hope,
be interesting to others besides local readers.
Those who may expect to find in those pages a complete
Preface. v
history of St. Brendan, and a finished portraiture of his holy
life and character, will, I fear, be much disappointed: The
materials for a history of the saint that have come down to
us through the waste and wreck of ages are mere fragments,
the disjecta membra of a great personality, often disguised
or distorted by a parasitical growth of extravagant legend,
which twined round the name and fame of St. Brendan
in singular luxuriance. Those sparse fragments I have
endeavoured to bind together, and to mould, as best I could,
into life-like form ; but I know well that my best efforts
could only [result in a poor and incomplete counterfeit of
the grand original. I have made no attempt to pourtray
the virtues of his holy life, and on that head I will only *
borrow the words of an ancient panegyrist of the saint,
from a " Fragment " preserved in the Codex Salmanticemis :
" Who can describe the virtues of St. Brendan — his humility
and meekness; his charity and tender compassion; his
patience and gentleness ; his fasting and abstinence ; his
constant assiduity in prayer? Because he "had perfectly
fulfilled all the Commandments of Christ, and had faithfully
practised all those virtues and many others of a like nature,
the Blessed Brendan, in a good old age, among choirs of
angels, with great joy and triumph, amid gleaming lights
and choral psalmody, departed unto the Lord, to whom be
all honour and glory for ever and ever ! Amen."
Denis O'Donoghub, P.P.
St. BftRVDAir's, Abdfsbt,
F«ut of Si. Brendan, 1898.
*/
CONTENTS.
1. The Ancient Cathedral of Ardfert-Brendan, its
Chapels and Chantries . » Pages xiii-xxviii
A brief historical account of their erection and destruction ;
the present ruins a valuable reliquary of sacred architecture
of various orders and ages in Ireland; remains of early
damhliag (seventh or eighth century) — of Round Tower— •
of Hiberno-Romanesque Church (twelfth century).
Templenahoe — an interesting example of later Hiberno-
Romanesque ; early Gothic portion of the Cathedral ; the
choir of later decorated Gothic. Various burnings and
destructions of the holy places of Ardfert — in a.d. 1089,
in a.d. 1152, and in a.d. 1180. Their condition under the
Tudor bishops from a.d. 1588 to a.d. 1611 ; the burning
and final dismantling of the Cathedral in a.d. 1641 ; the
Protestant " makeshift " erection in a.d. 1670 ; burial of
Catholic bishops in the chancel of the ruined Cathedral in
a.d. 1761.
•
2. The " Irish Like of Brendan," from Book of Lismore,
with Literal English Translation on Opposite
Pages ..... Pages 1-31
The birth and parentage of St. Brendan; his baptism by
Bishop Ere ; his nurture for five years by St. lta ; his
education and religious training by St. Ere ; miracles then
wrought by him ; his visit to the saints of Erin, •• to learn
the rules and practices of a holy life ; " he converts
St. Cobnan MacLenin, Patron of Cloyne; his visit to
St. Jar lath, Patron of Tuam, and his first missionary labours
in Connaught ; u the Rule of the religious life " received by-
him from an angel; his return to St. Ere, for priestly
ordination ; his admission to monastic profession : his
foundation of monasteries in his native district ; his spiritual
retreats on Brendan-hill; his visions of the "Land of
Promise " therefrom ; he resolves to sail on the ocean in
quest of it ; he prepares large vessels for the voyage, which
he commences with a crew of chosen monks ; the celebration
of Easter on the back of the great sea-whal*\ \>taTO2&& *&
the ocean ; the tempests allayed b^ \.Y& \>twjot <& Xaa vsafc.
viii Contents.
8. Notes on Irish Life .... Pages 32-103
' Pedigree of St. Brendan"; Aengus MacNadhfraich, King
of Munster at the saint's birth; his saintly brothers,
Domaingin, Faitleac, and Faolan; his sister the holy
virgin, Sryg; Bishop Ere. first bishop in Kerry— some
account of him and of his earliest churches ; Fenit, within
which lay " the precise place " of St. Brendan's birth ;
Tobar na molt (Wethers' Well), the fountain of his baptism ;
St. Ita, the foster-mother of the saint — the foundation of
her convent of Killeedy — her visit to the monastery of
Ardfert ; Uaimh Brenain (the cave of Brendan's penance),
now O'Brennan, early nunnery there ; St. Finan Cam, one
of the first disciples of St. Brendan— his residence near
Lochlein, and probable foundation of Innisfallen and
Aghadoe ; the story of the conversion of St. Column of
Cloyne from the Book of Munster; the religious Rule
dictated by an angel on the Plain of Aei (Co. Roscommon) ;
the various motives assigned for the great voyage;
Brendan-hill — legend of St. Bre clan's residence near it—
his religious foundations there— pilgrimages thereto— the
" Pathway of the Saints " — the oratories and churches on
the summit ; the great voyage— the number of the crew in
each vessel— the visit to St. Enda of Arann ; the story of
the great sea- whale — the history and probable genesis of the
legend ; the prayer of St. Brendan — the Irish version — the
Latin version {Uratio Sti. Brendani) famous in the middle
ages— the " Prayer of St. Brendan," from Poem by D. F.
M'Oarthy.
4. The Voyage of St. Brendan . . Pages 104-178
A brief but accurate outline of Irish version; the Latin
version (Navigatio Brendani) in a close and complete English
translation — in fourteen Chapters : — I. St. Brendan, stimu-
lated by the example of St. Barinthus to seek the Land of
Promise ; II. St. Brendan and his companions set sail into
the ocean; III. Their first discovery of land; IV. They
visit Sheep-island, and celebrate the Easter festival ;
V. The Paradise of birds ; VI. The Island of St. Ailbe ;
VII. They visit other islands ; VIII. They are miraculously
saved from destruction : IX. The three choirs of saints ;
£ X. Some wonders of the ocean ; XL A volcanic island ;
XII. Judas Iscariot— Mathew Arnold's Poem ; XIII. The
rocky island of the hermit, St. Paul ; XIV. The Paradise
of Delights—" St. Brendan's Return," by D. F. McCarthy.
Contents. ix
5. The Latin Life of St. Brendan . . Pages 179-269
Introduction ; St. Brendan, after his voyages, founds monas-
teries in his native district ; his foundations at Inisdadroman
in the Shannon — at Doora and elsewhere in Clare — his
relations with St. Facthna (Fachanan) of Ross— with
St. Senan of Iniscathy — with St. Kudhan of Lorrha (North
Tipperary), near which he founded a monastery at Tulach-
Brenain; his miraculous deliverance of a town in Kerry
* from a pest of insects; his pilgrimage to Britain — his
missionary labours in Cymric Britain (Wales) — in Armoric
Britain (Brittany), and in the Orkneys and the Isles of
North Britain ; he visits St. Gildas the Wise in Brittany ;
some account of that illustrious saint and of his con-
temporary, St. Cadoc of Lancarvan, where St. Brendan
resided for some years, and where he educated his famous
disciple, St. Machutus or Malo ; the Breton legend of the
voyage of St. Malo ; St. Brendan commends the patronage
of St. Brigid — his friendly relations with that saint ; his
return to Ireland after about ten years' absence in Britain,
accompanied by many disciples and friends among the
Britons; his second missionary visit to Connaught-— the
numerous Kerry migrations thither about the same time ;
his brother, St. Faitleac, accompanies him — whom he leaves
in charge of his earliest foundation in Connaught at
Cluantuascairt (Co. Roscommon) ; he founds a monastery
at luis-meic-Ichuind (Inisquin) in Lough Corrib— grant of
the island to hiyt by King Aedh MacEochaidh; Bishop
ALoennu, his associate at Inisquin and afterwards bishop-
abbot of Clonfert ; miracles wrought by St. Brendan at
Inisquin ; he founds his great church and school at Clonfert
in the 77th year of his age ; his friendly relations with his
foster-mother, St. Ita, maintained — their spiritual colluquys ;
the holy virgin, St. Chiar, of Muscraidhe-Tire (North
Tipperary) performs a great miracle at the request of
St. Brendan; he visits the saints of Meath— his early
relations with St. Finnian of Clonard, the " Tutor of the
Saints of Erin;" he visits the Ard-Kigh Diarmait Mac
Cearbhail at Tara; his kindly reception by the King;
Diarmait'8 friendly relations with many of the principal
saints of bis time — his later conflicts with some of them —
solemn excommunication of the King and of Tara, after
which " no king or queen ever again reigned at Tara." —
ISt. Brendan, in some of his religious instructions, refers to
incidents of his voyages on the ocean ; he saves the province
of Connaught from an invasion by Munstermen; he founds
a convent for nuns at Eanachduin (Annaghdown) probably
before his foundation at Clonfert, and places hia ei%ta& N
St. Bryg, to govern it, under bis gvn&urcfe\ \& «a&& wfc
x Contents.
"deserts in the sea" on Inisgluair, off the coast of Mayo,
and on Inisnee, off Connemara, where he builds oratories,
the ruins of which yet remain; he trains to holiness at
Inisquin his disciple, St. Meldan, who succeeded him m the
abbacy there ; the birth of St. Fursey, son of Fintan and
Qelgeis, in the hospice on the island ; his early nurture and
education at the monastery by his relative, St. Brendan ;
•the ministrations of St. Brendan at Clonfert — his public
E reaching there, and his Masses on the Sundays to the
itest years of his life ; his intimate relations with St. Canice
of Kilkenny ; his visit to St. Columba, in the company of
St. Canice and other eminent saints ; his wonderful vision
on the occasion ; his visitations of the scenes of his early
missions in North Britain; his tours of visitation to his
religious foundations in Munster and West Kerry at a late
period of his life; he retires to his sister's convent at
Eanachduin to make immediate preparation for his death ;
he gives minute instructions for the safe removal of his
remains for burial to Clonfert ; his holy death on Sunday,
May 16th ; his solemn obsequies at the church of Clonfert ;
the widespread devotion to him after his death— the many
thousand spiritual children who revere his memory and
confide in his intercession.
6. Legends of St. Brendan, with Notes . . Pages 270-305
I. St. Brendan, the Student Harper, and the Angel.
II. The Three Young Clerics who went on a pilgrimage.
III. The Holy Well of Brendan's anointing.
IV. The Island of St. Brendan.
V. Hy-Brasail, the Isle of the Blest.
7. Vestiges of Prehistoric Irish Settlements and
Missions in North America before the Tenth
Century ..... Pages 306-334
Prevalence of a belief in the existence of a great Western
Land among the early Greeks and Latins ; the traditions of
Atlantis; the Celts in their migrations from the East
towards the West retained this belief in a great land
* beyond the Setting Sun ;" the pagan notions of the
14 Land of Souls ;" early imramha, or Celtic * 4 tales of the
sea;*' the Christian "Land of Promise of the Saints ;"
antecedent probability of primeval settlements from Ireland
on the Western Continent ; residence of Irish ecclesiastics
on the Faroe Islands and on Iceland in the eighth and ninth
centuries; discovery of Greenland by Northmen in the
tenth century; their colonizations there and their dis-
coveries farther south, ms far as Chesapeake Bay; their
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THE ANCIENT CATHEDEAL OF ST. BEENDAN,
AKDFEET, ITS CHAPELS AND CHANTEIES.
THE group of ecclesiastical remains at Ardfert is one of the
most interesting and instructive now existing in Ireland.
The ruins of the ancient Cathedral of St. Brendan, and of
its annexed chantries and detached chapels, form a very
complete reliquary of Irish ecclesiastical architecture, in its
various orders and ages, from the plain but solid Damhliag
of the seventh or eighth century to some late and most
ornate examples of mediaeval Gothic. In this respect
Ardfert-Brendan may rival the glorious group of architec-
tural relics on St. Patrick's Bock, at Cashel of the Kings ;
and in common with that invaluable reliquary of Ireland's
ancient faith and fervent "love of the beauty of God's
house," it enjoys the singular privilege, not shared at present
by any other mediaeval Irish cathedral, of being once more
the property, as a national monument, of the Irish Catholic
nation, and no longer .the appanage of an alien worship,
like so many of our sequestered Catholic churches.
The massive cathedral, in its naked majesty of outline,
crowned with its coronet of clustering battlements, must
impress everyone approaching it from any direction with its
grand architectural features, even though it has none of
those accessories of "wood, or lake, or mountain," that
invest other ecclesiastical ruins in Kerry " with beauty, even
in decay," to enhance its attractions. The noble east window,
with its central lancet, 30 feet high, is not surpassed in
lightness and grace by any work of the kind in Ireland, and
its singular arcade of nine lanceolated windows, popularly
known as the " Nine Choirs of Angels," on the south side
of the chancel, presents a feature of architectural beauty
that is rarely to be seen anywhere.
The cathedral, as it now stands, or rather as it stood
before it was finally dismantled in a.d. 1641, was, in its
diverse component parts, the outgrowth of many centuries,
and the result of the zealous labours of in«x^ «tt&raK&Krcs> &
xxv The Ancient Cathedral of St. Brendan, Ardfert f
St. Brendan to enlarge and beautify it during those cen-
turies ; and it will be interesting to trace the course of this
gradual enlargement and improvement by the aid of the
Plate, showing the plans of the various buildings, that
illustrates this paper.
On the plan of the cathedral is shown some ancient
masonry (marked A). This was incorporated into the north
wall, about 46 feet from the west end, and extends 38 feet,
being 14 feet high. The style of this masonry is quite
different from the rest of the work, being formed of large
blocks of limestone, some of them 8 feet long, and very
massive ; and it is sometimes called Cyclopian or Pelasgic,
from its resemblance to the earliest style of building among
the ancient Greeks. This is a remnant of an early Damhliag,
the abbey-church or cathedral, built probably towards the
close of tne seventh century or in the early years of the eighth,
in succession to the primitive oratory of St. Brendan's
foundation, which had already proved too small for the
increasing community of monks there, as well as unsuitable
for the functions of the resident bishop. This ancient
church was probably 25 feet in width, being that of the pre-
sent cathedral, and should have been, therefore, nwre than
60 feet in clear length, according to the proportions observed
in the dimensions of such churches at that age ; and all that
remains of it at present in situ is this portion of the north
wall of the cathedral that is composed of the Cyclopian
masonry.
In the many descents of the Danes upon, and their
repeated incursions through, Kerry, in the ninth century, of
which there is record, they very probably assailed and
plundered more than once the holy places at Ardfert, though
there is no special mention of their depredations there. It
was, I have no doubt, some time within that century that
the fine Bound Tower of Ardfert was erected on the site
marked D on the plan. This tower is said to have been one
of the highest and best built of its kind in Ireland, being
120 feet in height, and built of dark limestone or marble,
accurately chiselled and hammered to the round and batter
of the walls, as can be seen by the stones of it that lie
scattered about the site in all directions at present: It
braved many a storm, until towards the end of the last
century, when, many of its base stones having been
Its Chapels and Chantries. xv
removed to the graves round about from time to time, it
succumbed to a great gale from the east, in a.d. 1771 ; and,
as local tradition tells, it lay at its full length towards the
west, not a fragment disturbed, like a huge piece of
ordnance, for several years, until it was broken up, with
much labour, to provide stones for enclosing the graveyard
and other purposes.
The earliest notice we find in our annals of the burning
of Ardfert is in a.d. 1089. The Annah of tlie Four Masters
in that year, after relating how Eory O'Connor, King of
Connaught, and his ally, Dona! O'Meleachlin, son of the
Ard-Righ, "went in boats and ships, and plundered all
Munster," record, immediately after, that " Cork, Imleach
(Emly), and Ardfert were burned ; " but do not state
whether this was done by the invaders or not; nor can
we otherwise ascertain who were the incendiaries of those
sacred shrines at this date.
The Damhliag of Ardfert was very probably burned down
on this occasion, and the portion of its north wall yet stand-
ing bears unmistakable tokens of a great conflagration in
the number of the stones on its inside face that were
calcined in a remarkable manner. After this catastrophe
the holy places of Ardfert lay ruined and desolate for some
time ; and it may have been for this reason thafr at the great
National Synod of Kathbrasail, held a few years afterwards,
it was proposed and sanctioned that the See of the then
united dioceses of Ardfert and Aghadoe should be thence-
forth at Rathmhuighe-deascart (Rathass, near Tralee), where
a large church, the venerable remains of which still exist,
was erected some time previously, even though a bishop,
named Anmchadh Ua h'Anmchadha, was at the time Bishop
of Ardfert, who died there in a.d. 1117, according to the
Annals of the Four Masters, in anno.
But the devout clients of St. Brendan, throughout his
native Kerry, would not suffer the ancient Sedes Brendani at
Ardfert to oe thus shorn of its honour and dignity as the
episcopal see. Hence we find, soon after, as successor to
Anmchadh as Bishop of Ardfert, one who more than
restored the pristine glories of the sacred shrine of the
saint. This was Melbrennan O'Bonan, sometimes called
MacRonan, who was consecrated bishop early in the twelfth
century, the precise year not known ; and who, as Bishop <*t
xvi The Ancient Cathedral of St. Brendan, Ardfert,
Ardfert, attended the National Synod of Kells, or Drogheda,
in a.d. 1151, held by Cardinal John Papiron, under the pre-
sidency of Christian, Bishop of Lismore, who was the special
friend of Melbrennan. He died, as the Annals tell, " on the
10th of the Kalends of October, and was buried at Ardfert."
He seems to have been a remarkable man in his time. In the
record of his death, in the genuine Annals of Inisfallen, he
is styled, in the Irish text, what signifies in English : —
" Archbishop of the West of Ireland, a model of chastity,
a master of the religious life and of almsdeeds for Western
Erin." His name, Maolbrenain (devoted client of Brendan),
bespeaks his special devotion to the holy patron of Ardfert ;
and he manifested this in a signal manner early in his
episcopacy. He probably found the holy place a mass of
ruins ; and, like the prophet* of old, he may well have cried
out : " The house of our holiness and of our glory, where
our fathers praised Thee, Lord, is burnt with fire, and all
our lovely things are turned into ruins." But he lost no
time in idle plaints; he soon erected, beside the ruined
damhliag, a beautiful Hiberno-Romanesque church, which
far surpassed in beauty and grace the " lovely things " that
had been destroyed. The site of this is shown in outline
on the plan, and a very interesting portion of the work
(marked B) yet survives in the western door and adjoining
arcade in the west gable of the cathedral, from a study of
which, even in its weather-worn and sadly-damaged condi-
tion, we may infer what a perfect gem of Celtic architecture
the whole church must have been when completed. It was
finished very probably some time before a.d. 1150, and the
bishop had, perhaps, restored the burned damhliag about
the same time ; so that when he appeared before the
assembled fathers at the National Synod, in 1151, he was
able to claim for Ardfert the possession of the finest and
largest churches in the united diocese, and, therefore, most
suitable for cathedral purposes. We find no reference after-
wards to the project of transferring the diocesan see to
Bathass ; but we know that church received a certain
solatium in being attached to the deanship, the highest
dignity of the Cathedral of Ardfert.
But another dire calamity befel those churches of
• Isaias, lxiv. 10.
Its Chapels and Chantries. xvii
Ardfert soon after. At the very time that the bishops and
minor clergy of Ireland were in Synod at Kells, a ferocious
civil war was raging throughout Munster between the
Dalcassians of Thomond (the O'Briens) and the Eugenian
tribes of Desmond (the MacCarthys), with their numerous
allies on both sides. An implacable feud had long subsisted
between those great families, and this was intensified by a
treacherous murder of one of the most distinguished chiefs
of the MacCarthys, committed some years before by
Turlough O'Brien, Prince of Thomond. In 1138 the
annalists record the murder by treachery, in his own resi-
dence at Cashel, of Cormac, Bishop-King of Munster, the
founder of the beautiful Celtic church, adjoining his palace,
known as Cormac's Chapel, the perpetrator of the combined
murder and sacrilege being Turlough, son of Dermot O'Brien,
who was aided in the commission of the crime by the two
sons of Dermot Sugach O'Connor-Kerry. In 1150, at the
disastrous battle of Moinmore, the forces of the O'Briens
were almost annihilated by the MacCarthys and their allies ;
and Turlough, the assassin of Cormac, who had assumed
the kingship of Munster, was dethroned, and forced to fly a
hunted fugitive to the North of Ireland.
Dermot MacCarthy, son of Cormac, became King of
Desmond, and he lost no time in wreaking a terrible ven-
geance on the O'Connors-Kerry for their share in the
murder of his father. He invaded Ciarraighe-Luachra, and
swept the principality of the O'Connors with fire and sword.
" He expelled and plundered," as the Annals of the Four
Masters tell, a.d. 1152, "DiarmaidUa Conchobair, Lord of
Ciarraighe-Luachra ; " and his faithful ally, Cormac Ui
Coilleane, chief of Hy-Conail-Gabhra (West Limerick), pur-
sued the family of the defeated O'Connors towards Ardfert ;
and when the fugitives had taken refuge in the churches
there, this ferocious soldier disregarded the sacredness
of their sanctuary ; and the Annals of Innisf alien record,
a.d. 1152, that " Cormac O'Coilleane burned Adfearta-
Brenain, in which were the favourites of Dermot Sugach
O'Connor." This was a deplorable and disgraceful incident
in a calamitous civil war, which, as the Annalists relate,
"grievously injured Munster in Church and State, so that
a great dearth prevailed there, and many perished oi
famine." Bishop Melbrennan had sad occa&\ou *$g&ci \*>
xviii TJie Ancient Cathedral of St. Brendan, Ard/ert,
deplore the destruction by fire of the sacred places of
Ardfert, the sacrilegious incendiaries being mostly his own
spiritual children, the subjects of his own diocese. He lived
nine years after the deplorable event, and, no doubt, repaired
and restored to their sacred purposes, as soon as possible,
those ruined churches, in the erection and decoration of
which he had not long previously expended much labour and
treasure. We read of no further attack upon or injury to
the Ardfert churches until a.d. 1180, when the Annals of
Innisf alien records that " this year was very fatal to the
clergy generally ; Inisfathlin was plundered. . . . Ardfert-
Brendan was wasted by the Clan Carthy ; they took v/hat-
ever spoil of cattle they found, and slew many chiefs in
the very sanctuary of the church itself ; but God quickly
avenged the act, for many of the plunderers were slain on
the spot."
It is stated that on this occasion the churches and abbey
of Ardfert were utterly destroyed. The bishop at the time
was Donald O'Conarchy, probably a relative of Christian
O'Conarchy, who had resigned the see of Lismore and
retired to the monastery of Kyrie-Eleison, Odomey, where
he died in the odour of sanctity in a.d. 1186. He had been
consecrated bishop of Ardfert, some years after the demise
of Melbrennan O'Bonan, and occupied the see until his
death in a.d. 1193. Upon him now devolved the painful
and difficult task of repairing the ruin wrought upon his
churches at Ardfert by the sacrilegious and destructive raid
of the Clan Carthy. He probably found the damage done to
the beautiful Hiberno-Komanesque church, built by his
Eredecessor, as well as to the ancient damhliag beside it, to
e quite irreparable, and he seems to have therefore thought
it best to build a new church with their materials, some
distance apart, and thus clear the site on which they stood,
for the erection of a larger church, more suitable for cathedral
purposes, at some future period. Hence, I believe, he pro-
ceeded to build the beautiful little church marked (C) on the
plan, using mostly the materials of the ruined churches for
the purpose, as its walls, standing almost complete at pre-
sent, plainly indicate, consisting very much either of gross
limestone blocks, like those in the remnant of the dcmliliag
in the north wall of the cathedral, or of finely-dressed and
squared sandstone ashlars, intermingled with the rubble
Its Chapels and Chantries. xix
masonry, in a manner that would show they had been
already dressed and used in the walls of the ruined Celtic
church, which had been, I believe, wholly faced with similar
red sandstone ashlars.
Bishop Donald was, as I have surmised, a relative of his
namesake, Blessed Christian O'Conarchy of Odorney ; and I
suspect he had been, like him, a Cistercian monk, the first
of many members of that illustrious Order, who filled the
see of Ardfert from time to time, during the following
centuries. He had been very probably also, like those
Cistercian bishops who succeeded him, a member of the
community of the abbey of Our Lady of Kyrie-Eleison,
Odorney. Having been, therefore, a son of St. Bernard, who
• was the great doctor of devotion to the Blessed Virgin in his
time, he displayed the devout spirit of that great saint by
dedicating his new church to the Mother of God. Hence it
has been known since its erection, down to the present day,
as Teampul na-h' oigh (Temple of the Blessed Virgin). It
originally consisted of a nave and chancel ; the walls of the
nave being yet standing, but the chancel, or semi-hexagonal
apse, save its arch, having disappeared utterly. It is remark-
able throughout for beautiful and delicate details of design
and workmanship, and the singularly classical character of
many of its mouldings w Mr. Brash, a competent judge, who
has an interesting notice of it* writes : — " The architectural
student cannot fail to be struck by the singularity of the
style of this curious little edifice — so different from what he
has been accustomed to meet in buildings of a similar age
elsewhere. The quoin shafts, the impost termination of the
barges, the enriched eave-string, the peculiar ornamentation
of the windows and of the chancel arch, are all features not
to be met with in that style of architecture in other
countries, and must, therefore, have been the result of
native design."
Temple na-hoe was finished before 1190 ; but Bishop
Donald died in 1193, and had not therefore much time nor
opportunity for building the new cathedral of St. Brendan,
for which he had cleared the ground, and probably laid the
plans. The execution of the design fell to his immediate
successor, Bishop David O'Duibhditribh, who showed energy
* EocUeiattical Architecture of Ireland, p. 39.
xx The Ancient Cathedral of St. Brendan, Ardfert,
and zeal for the honour of his Church, in another critical
matter, sufficient to qualify him for carrying out the great
work of the erection of his cathedral. He was canonically
elected by the Chapter of Ardfert, which seems to have been
fully organised at that time, and was consecrated soon after ;
but the Archbishop of Cashel, Mathew O'Heney, consecrated
a rival bishop, and intruded him into the diocese. Bishop
David appealed to the Holy See, and Pope Innocent III.,
in an Epistle* addressed to the Archbishop of Armagh
and the Bishops of Clonfert and Kilmacduagh, directed
them to remove the intruded bishop, and to suspend
the archbishop who consecrated him, if he proved con-
tumacious.
David was acting as bishop before the date of this
Epistle, for he witnessed as bishop, in 1199, "a charter
granted by Meiler FitzMeiler FitzHenry, temp : King John, to
the hospital of St. John Baptist, founded at Kathoo in that year
by Friar William." He probably commenced the erection
of his church of St. Brendan soon after this date, and with a
loving veneration for the previous sacred shrines that had
occupied the site, he embodied some characteristic relics of
them in the new cathedral, so that in its north wall we have
.at the present day a notable remnant of the ancient damhliag
and in its western gable, the fine door and ornate arcade
that graced the beautiful Hiberno-Romanesque church of
Melbrennan O'Bonan. This new cathedral consisted of the
nave, marked (E) on the plan, extending from the west
gable, in which there were then two fine pointed lancet
windows, since built up, to near the Rood-loft, as shewn on
plan, or about 85 feet in length, and of the adjoining south
aisle, with its three arched bays. There was a short chancel
which was lighted by three lancet- windows on the south,
afterwards built i4>, and also, no doubt, by some lights in
an eastern gable, which was removed when the great chancel,
that we see at present, was added. The relic of the vener-
able damhliag seems to have been the dominant factor in the
plan of this church, for it determined the curious position of
the west door, so strangely off the axis of the building, and
also the singular elevation of the two north windows, which
were placed over its cyclopian masonry at an unusual height
♦Theiner, Vetera Homumenta, a.d. 1201.
Its Chapels and Chantries. xxi
in the wall, as well as the corresponding elevation of the
three chancel lights on the south side. This church, I
believe, was completed before the death of Bishop David,
which occurred shortly before a.d. 1215. In an authentic
account* of the election of his successor, we find that the
Cathedral Chapter assembled on the occasion, in majori
Ardfertensi ecclesia, and there elected, in due form, Dean
Gilbert to be bishop of that church. The " greater church
of Ardfert " here referred to, could have been no other, at
the date, than that erected, as I have suggested, by Bishop
David.
The style of this church was early Gothic, and it is one
of the earliest examples of that style that remains in Ireland.
The doors, windows, aisle-arches, &c, of this portion show
plain chamfers and severe mouldings, perfectly in keeping
with early Gothic, but quite different from the architectural
treatment of the later chancel, which evidently belongs to
the period of richly decorated Gothic, towards the close of
the thirteenth century and the. beginning of the following
one. In the added chancel all the details, as well as the
general lines, are extremely fine; the mouldings of the
windows, the sedilia, the niches beside the great eastern
window, are all richly designed, and the foliage carving very
ornate and original in its character. This chancel is marked
(F) on the plan. I believe that this beautiful jwork was
executed by Bishop Nicholas II., who succeeded another
Nicholas, in the see of Ardfert, in a.d. 1288, and died at a
great age in a.d. 1336, after the longest reign (forty-eight
years) ever vouchsafed to a coinharb of St. Brendan at Ardfert.
He was a remarkable man in other respects also, and certain
tales remain on record regarding some incidents in his long
life that would call for explanation if there was occasion to
offer it. But from what I know of his history, I am disposed
to urge on his behalf that " the evil that men do lives after
them, the good is oft interred with their bones." So may it
have been with Bishop Nicholas of Ardfert. He has, at
least, as I firmly believe, left a noble monument of his "love
of the beauty of God's house" in the superb choir of
St. Brendan's Cathedral.
The chantry, marked (G) on the plan, was probably built
♦Theiner, Vetera Documenta, Ep. Papre, Honorii !!!.,•▲.&. 1218.
xxii The Ancient Cathedral of St. Brendan, Ardfert,
soon after, when the sacristy, marked (L), was provided,
from which a wide archway opened into the annexed chapel.
Another chantry on the south side, marked (I), was added
at a later period, probably as a mortuary chapel of one of
the Bishops Stack (three) who held the see of Ardfert during
a large portion of the fifteenth century, and may have been
therefore the " Bishop Stack's Tomb," where the remains
of Thomas, Lord Kerry, were interred in 1590, when the
Elizabethan garrison of Ardfert Abbey barbarously denied
them a place there in his ancestral tomb within the
Franciscan church. It was probably during the episcopacy
of Maurice Stack (1438-1451), or during that of John Stack
(1458-1476) the finely-built stepped battlements were
set on the flank walls of the cathedral for purposes
of defence, which add so much to its imposing aspect,
and about the same time an excellent example of poly-
gonal masonry, the western chapel, marked (H) on the
plan, called Temple-na-griffen t was built for a " morning
chapel, " as local tradition avers, where daily Mass was
offered when the cathedral was reserved for festivals and
solemn functions.
I have thus traced the gradual evolution and embellish-
ment of the cathedral of Ardfert-Brendan, with its annexed
chantries and detached chapels, as briefly as I could. In
this good order and condition they stood, as far as we can
ascertain, when the momentous crisis, sometimes called the
" Eeformation," but which should be more properly known
in these countries as the "Tudor Settlement/' suddenly
burst upon Church and State, in the sixteenth century. The
bishop of Ardfert was then James Fitzrichard Peirse, alias
Fitzmaurice, the last Catholic bishop who pontificated in
the cathedral of St. Brendan. The desolating wars, provoked
and promoted to establish the " Tudor Settlement " in Kerry
soon gathered round Ardfert and its devoted clergy and
people. The bishop was expelled in 1579 from his cathedral
by the soldiers of Elizabeth, and was forced to seek refuge
in the camp of his friend, the ill-fated Earl of Desmond,
where, as Dr. Sanders tells, " he shared all the perils of
the soldiery," for some time. He died in a.d. 1583, the
same year that the Earl of Desmond was hunted to his death
in Glananuinte. He was scarcely cold in his grave, when
the ministers of Elizabeth issued a decree of attaindre against
Its Chapels and Chantries. xxiii
him, and confiscated his little estate near Ardfert, granting
it to one of the vultures of the " Tudor Settlement."
Then the Tudor "Head of the Church " issued her
Letters Patent to one Nicholas Keenan, who was declared
thereby to be " a meet person, who, by his good doctrine,
&c., might reduce the people to a more Christian knowledge
and the fear of God ; " and thus Dr. Nick. Keenan was
installed as the first Tudor bishop of Ardfert in a.d. 1588,
by the grace of Elizabeth's soldiers, who swarmed around
the place at the time. After some years'he fled from Ardfert
and on his death the second Tudor bishop, Dr John Crosbie,
was inducted into the cathedral of St. Brendan, in 1600, by
the myrmidons of the Tudor queen. Meanwhile a Catholic
bishop, in succession to the deceased James Fitzmaurice,
had been duly appointed by the Pope, on August 9th,
a.d. 1591, in the person of Dr. Michael Fitz Walter, with a
dispensation for " his retention of the deanship of Christ
Church in the city of Dublin," of which he had oeen Dean
" until he obtained peaceable possession of the church of
Ardfert, or of the greater part of the diocese."*
Alas ! this term of the dispensation never arrived in
Dr. Fitz Walter's life-time. The Tudor appointee, John
Crosbie, held possession of the Cathedral of St. Brendan,
and we will now see how it fared at his* hands. In the
Carew MSS., a.d. 1611, we have record of a project of law,
or, as it is entitled, an " Act for the re-edifying and repair-
ing of cathedral and parochial churches in Ireland." By
this law, the churches " standing and not ruined" were to
be repaired at the cost of the bishops, chapters, &c, con-
cerned ; but those " ruined and not standing " were to be
re-edified at the charge both of the clergy and laity of each
diocese concerned. It goes on to enumerate the cathedrals
in those two categories, and among those " ruined and not
standing," instead of which new churches should be built,
we find " the cathedral of Ardfert ; " and it is provided that
"Ardfert in Kerry should be re-edified in Dingle-chuse,"
where, I suppose, the Protestant interest was considered to
be stronger than it was at Ardfert. Here we have conclusive
testimony that after about thirty years of Protestant custody,
the cathedral of St. Brendan, " the outgrowth of many
* Dr. Brady's Epiuopdl Stweemon, n^.*u.> >*V.
xxiv The Ancient Cathedral of St Brendan, Ardfert,
centuries, and the result of the zealous labours of many
successors of St. Brendan in enlarging and beautifying it,"
had become an irreparable ruin. Hence we can well under-
stand why it was that Dr. John Crosbie, when he furnished
a report to Royal Commissioners in a.d. 1615, of the state
of the diocese, and the condition of its churches at that
time, while he reports in detail of so many parochial churches
being " down," either wholly or in part, of so many being
" vacant and waste," he observes a discreet silence as to the
condition of the cathedral, and has not a word in his report
in reply to the query about it.
The cathedral was therefore completely ruined, and must
have been utterly unfit even for the alien worship of the
" Tudor Settlement " many years before the final catastrophe
befel it, by the burning of the adjacent castle of Lord Kerry,
in 1641, during the wars of the Catholic Confederation.
When Patrick, Lord Kerry, who had re-built this fine castle
in 1637, and was residing in it when the war commenced,
had sided with the Puritan party, and fled away to England,
the Council of the Confederates in Kerry directed one of
their captains, Patrick Lawlor, to burn down his castle at
Ardfert ; when in the conflagration the spreading flames
caught the adjoining cathedral, and burned and dismantled
it almost as we see it at present. The site of Lord Kerry's
castle is marked (M) on the plan, and it was truly an ill-
starred edifice. I have the date-stone of its erections, show-
ing " K : 1570," and under this "PK : 1637," meaning that
it was first completed by the then Lord Kerry in a.d. 1570,
and, being destroyed in the Desmond wars a few years
after, was rebuilt by Patrick, Lord Kerry, completed in
a.d. 1637, and burned down four years later, when he basely
deserted it, and the cause of his faith and country at the
same time.
The dismantled cathedral remained desolate ever since.
The various bishops, as well as the many deans and chapters
of the " Tudor Settlement," who succeeded each other in
the enjoyment of its revenues and estates, made no attempt
to repair or restore it for any sacred purpose. About 1668,
the widow of the refugee Patrick, Lord Kerry, who died and
18 buried in London some years previously, presented
rself before the Dean and Chapter of Ardfert, begging from
em what had been denied so shamefully to Lord Kerry's
Its Chapels and Chantries. xxv
family in 1590, within the church of their own foundation at
Ardfert Abbey, " a burial-place for self and posterity." As
the curious legend round her tomb-stone in " the re-edified
chappie," marked (G) on the plan tells, she received this
"burial-place, 1 ' "according to agreement with the Dean
and Chapter of Ardfert," in a.d. 1668. When she had got
possession from the Dean and Chapter, what a mournful task
was hers — to build this family tomb from the ruins of her
own and her husband's castle that lay close at hand, to pull
down what remained of its fabric; piok out its well-cut
Elizabethan windows, and insert them as they are to be seen
to-day in the walls of her " re-edified chappie." Sic transit
gloria mundi — from the castle to the tomb !
The sequel of the story is interesting, if not edifying.
The " consideration " the aged Dowager Honora seems to
have rendered for " her agreement" with the venerable Dean
and Chapter of the cathedral was the remnant of the
materials of the ruined castle, whereby they built up or
patched up the very unsightly fabric, marked (K) on the
plan, which did duty as a Protestant cathedral of Ardfert
from that day (about 1670) to within a few years ago, when
on the eve of " Disestablishment " the new Protestant church
was built there. The miserable " makeshift " of 1670 was
" run up " with the spare materials of Dame Honora's castle,
and the Elizabethan windows thereof were # strangely evis-
cerated and deformed to adapt them for service in the new
hybrid edifice, where they are yet visible as curious architec-
tural puzzles. The pointed gable of the Stack chantry, with
its quatre-foil window of fine workmanship, was pulled
down ; the flank wall of the south aisle of the cathedral,
with its finely-dressed thirteenth century door, shared the
same fate on the occasion ; and this early Gothic doorway,
as well as the quatre-foil window of the dismantled chantry,
were "impressed" into the front gable of this motley
erection, which was capped with the belfry " borrowed *'
from the western gable of Temple-na-griffen, where it had for
long years supported the bell that summoned the Catholic
people to the daily Mass. In preparing this emergency
church for their service, the Dean and Chapter walled up the
two beautiful archways of fifteenth century work, opening from
the chantry into the nave of the cathedral, and transferred
the finely-wrought monumental effigy of Bishop Stack from
xxvi The Ancient Cathedral of St. Brendan, Ardfert,
its due placein his chantry to the open cathedral, where it
lies at present, popularly known as Bishop Stack's tomb, but
sadly neglected and damaged.
After this characteristic exploit in church-building, the
Venerable Dean and Chapter of Ardfert seem to have relin-
quished all care of the cathedral, though they were its legal
custodians. Full scope was given to what Caesar Otway
once called " the busy and fond superstition that turned the
interior of our churches into places of much-desired sepul-
ture, and thus helped to deface and destroy what the greed
of Tudor courtiers and the curse of Cromwell had spared."
The interiors of the cathedral and of all its chapels, being
thus derelict, were quickly converted into places of sepulture
by the people of the surrounding districts ; and in the course
of generations became thronged with confused masses of ill-
kept graves and tombs, discreditable alike to the people and
to the legal custodians of the holy places. From this pro-
miscuous occupation of the sacred precincts for interments
was strictly reserved one spot only, the most sacred and
venerated place within the cathedral, viz., the site whereon
had stood the high altar, the centre of the grand ceremonial
of the solemn Mass, and of the highest episcopal functions,
in the days of the cathedral's liturgical splendour. This
holy place was secured— by what contrivance I know not —
as the burial-place of the Catholic bishops who had been
exiled from their cathedral during life, but who should, after
death, repose, as the rightful owners, within its sanctuary.
Dr. Nicholas Madgett, Bishop of Ardfert and Aghadoe
(1753-1774), ventured, in the darkest hour of the dark and
evil days of the last century, to bring the mortal remains of
two of his predecessors, viz., Dr. Denis Moriarty (1719-1739)
and Dr. Owen O'Sullivan (1739-1743), who had resided in
Dingle, had died and were buried there, a long and wearisome
journey over the mountains of Corcaguiney, and to deposit
them in the place of honour under the high altar of
St. Brendan's Cathedral at Ardfert. It was an act of noble
Christian courage to do this at that fearful time, and lit
was an exercise of genuine Christian piety towards the
deceased bishops, so long exiles from their rightful cathedral,
thus to mingle therein their ashes with the sacred dust
of the long line of their Catholic predecessors. The brave
bishop set up a slab over the remains, with an inscrip-
Its Chapels and Chantries. xxvii
tion, the only part of which that was legible fifty years ago
was : —
Orate pro ... is Dump: Moriarty et Eugenio
0' Sullivan . . . Episeopis Kerriens : us sculps:
Joannes Roache. 25 Mart is. A: Dnl: 1762.
Twelve years after this date, Dr. Nicholas Madgett was
summoned to his crown, and was laid at rest, as he earnestly
desired, beside the mortal remains of the two predecessors
whom he had so nobly honoured in death, under the site of
the great altar of the cathedral, where a large tombstone,
set up fifty years ago by a Catholic curate of Ardfert, bears
an inscription, still legible, which records the interment
underneath of these three Catholic bishops.
All this time the Venerable Dean and Chapter of Ardfert
seem to have been content with the motley church of 1670,
and made no move towards repairing or restoring the.
cathedral ; but, after nearly two hundred years, the vener*
able corporation seem to have had some " compunctious
visitings ; " and in the year 1852 they admitted, in a public
appeal they made for funds, "that the period had arrived
when an effort should be made for its restoration to the uses
of religion " ! They formed a strong committee, consisting
of the Lord Bishop of the united dioceses of Limerick,
Ardfert, and Aghadoe, of the Dean of Ardfert, the two arch-
deacons, the local proprietor, and five of the smartest
Protestant clergymen then in Kerry. The appeal states :
" The Dean and Chapter of Ardfert are laudably anxious to
have their suspended cathedral functions restored to exer-
cise ! . . . A moderate sum will, it is calculated, restore
this ancient edifice to a state of substantial repair, though
certainly to no unbecoming degree of splendour. . . . They
confidently look for assistance from the various motives of
Christian liberality, antiquarian zeal, and sympathy with an
effort by l a poore see' to regain something of its ancient
ecclesiastical position " !
This " touching" appeal evoked no satisfactory response
through any of " the various motives " that were supposed
to actuate the Protestant community ; the " moderate^ sum"
was not forthcoming, and this latest effort of the Dean and
Chapter of Ardfert to restore their cathedral *" to the us&a
xxviii The Ancient Cathedral of St. Brendan, do.
of religion/' and thus to repair, to some extent, the evil
effects of long-continued neglect, proved an utter failure.
The ancient cathedral, with its annexed chantries and
chapels, is now, and for some years back, a national monu-
ment, to be cared for and preserved no longer by the
" disestablished " Dean and Chapter of Ardfert, but by the
officials of the Irish nation. When, according to law, neces-
sary repairs were being made in the buildings, a few years
ago, under the supervision of the Board of Public Works, I
met the architect in charge on the ground ; and, drawing his
attention to the unsightly excrescence of the Protestant
" makeshift " of 1670, which had been relinquished as a place
of worship some time before, I asked what he proposed to do
with it, and he at once replied that his desire would be to clear
away every stone of it, as it was a hideous blot upon the
cathedral. This, however, has not been done ; and, perhaps,
it is well that this wretched thing should remain as a stand-
ing memorial ^nd witness of what little the wealthy Tudor
Establishment in Ardfert and Kerry could or would do for
the honour of God's house, during the centuries of its posses-
sion, in contrast with the beautiful " reliquary of sacred
architecture " left us there by the lawful successors of
St. Brendan in past ages
The monumental effigy shown within the niche, at the
Epistle side of the great eastern window, was found about
sixty years ago, at a depth of six feet, in front of the site of
the high altar of the cathedral, by persons who were sink-
ing for a new tomb there. The style of its carving indicates
a very ancient work — probably contempoAneous with the
Hiberno-Eomanesque churches at Ardfert. The figure is
popularly known «as that of St. Brendan, but it was more
probably a recumbent effigy over the tomb of one of his suc-
cessors, either bishop or abbot, in Ardfert, in the eleventh or
twelfth century, which had been covered over by some later
works in the chancel of the thirteenth century. The right
hand of the figure is raised in blessing, and the left hand bears
a crozier, with the crook turned inwards. It was placed by
the people of Ardfert, soon after its discovery, in the niche
where it stands at present, which had been originally pre-
pared for a larger statue.
J"
THE IEISH LIFE OF ST. BKENDAN.
INTRODUCTION.
IN the following pages are given the text and
translation, with some notes, of what may be called
the biographical portion of the Betha Brenainn (Irish
Life of Brendan) from the Book of Lismore, a MS. con-
taining lives of some of the early Irish saints and many
other ancient documents, written, as O'Curry tells us,
" in Gaelic of great purity and antiquity." It is now
the property of the Duke of Devonshire, and is kept
in Lismore Castle, Co. Waterford, where it was dis-
covered in 1814, by some workmen in a walled-up door
or passage, concealed in a wooden box, along with a
beautifully worked antient crozier; hence its name,
Book of Lismore. But it ought to be called rather the
Book of MacCarthy Beagh, for it is now ascertained
that it was compiled, in the latter half of the fifteenth
century, from the lost Book of Monasterboice and from
other ancient MSS. for Finghin MacCarthy Eiabhach,
and his wife Catharine, daughter of Thomas, eighth
Earl of Desmond. It is also known that it had been
seen and examined by Michael O'Clery, one of the
Four Masters, in Timoleague Abbey, Co. Cork, on the
20th June, 1629. Thence it was carried to Lismore
Castle, probably by one of the Franciscan friars of
Timoleague Abbey, who sought refuge there when his
convent was despoiled, and deposited fat \$s&tast
2 Brendaniana.
security with the ancient crozier of the Bishop of
Lismore, and other precious relics, in that stronghold.
This castle sustained several sieges during the wars of
the Catholic Confederation, after 1641 ; and it was, very
probably, during one of those sieges that the box
containing the Book and the crozier was built into a
doorway for concealment from the besieging enemies.
Soon after its discovery, in 1814, the Book was lent,
as O'Curry informs us in his Lectures on the MS.
Materials, to an Irish scribe in Cork, where it was sadly
mutilated, and many of the " staves " purloined — about
one-third of the whole, O'Curry believed. Among the
parts thus removed was the " JBetha Brenainn; " and it
was many years afterwards when the stolen portions
were traced, principally through the exertions of O'Curry
himself, and copies of them made by him were added to
the copies he had already most carefully made of the other
portions for the Koyal Irish Academy, that this " Betha
Brenainn " was restored to its proper place in O'Curry's
fine copies of the " Book " as we have them at present.
The Irish text I have printed from a copy of
O'Curry's transcript in the Koyal Irish Academy, made
made many years ago by the late Mr. W. M. Hennessy,
which he kindly lent to me for this purpose. . I give the
text, with his reading of the contractions, which I find
to be almost identical with that lately published by
Dr. Whitley Stokes, in his Lives of Saints from the
Book of Lismore, in Anecdote Oxoniensia.
I had made the translation as literally as I could
before I saw Dr. Stokes' publication ; but when I read
the work, I found his rendering of some passages
Irish Life of Brendan. 3
that puzzled me more satisfactory than my own,
and I took the liberty of adopting it — a liberty which
I hope he will graciously pardon. I have also taken
into my text some additions from the Paris and
Egerton MS. copies of this Beth a Brenainn, which
Dr. Stokes had adopted and placed within brackets in
his edition, and which I mark off in my text in a like
manner.
The notes I append, in illustration of some historical
and topographical references in the text, will, I trust, be
found useful and interesting to those who may desire to
know something about the places and persons that
were associated in some way with the history of
St. Brendan in his native Kerry.
The portion of the Betlm that I print and translate
forms about one-half of the whole text, as it is found in
the Book of humor e y or in any other copy that # has been '
yet discovered. This gives, in a simple and archaic
style, the outline of the life of Brendan up to and
including his setting sail on his famous voyages in quest
of the " Land of Promise of the Saints ;" the remainder
of the text consists almost entirely of the Irish version
of those voyages in a fragmentary and imperfect form,
but which is very interesting and valuable, as containing
the earliest germs, the protoplasm, so to speak, of the
later and more finished Latin versions of the Brendan
legend. I will give a summary of this Irish version as
an introduction to my translation of the most perfect
and accurate text of the Latin version, namely, The
Navigatio Brendani, edited some years ago by Cardinal
Moran in his Acta StL Brendani.
BETHA BRENAIN, MAIC PHINNLOGHA.
, "Beatna vir qui timet Dominum, in mandatis ejus volet nimis."
(Pb. cad. ▼. 1.)
Is fechtnacb 7 as firen foirbhthe in fer forsa mbi ecla
7 in^amim an Coimded cumacbtaigb 7 accobbras coder-
mhair timna 7 forceatal De do comallad, amail, luaitter
i canoin petarlaice 7 nuihiadnissi in t-aithiuscso.
Sochaidhi tra do uasalaithribb 7 d'faidibh 7 d'apsta-
laib 7 do deisciplaib in Choimdhedh, frisi ndebbradh i
petarlaic 7 i nuilhiadnissi in t-aitbeasc-sa .i. a bheitb
fecbtnacb firen forbbtbe forasta ar accobar 7 ar ailgius
leo na timna 7 in forcetuil diadha do comhallad, 7
ar imecla in Coimdedh cofoirbhthe 'na cridibh 7
na menmannaibb cen scrutain aili acbt mad sin
(nami).
A oen iarum don luct-sin in nuifhiadnissi inti'dia ata
litb 7 foraithmet ind ecmong na ree-sea 7 na haimsiri
.i. hixvii. kl. Iuin. .i. Brenain macFinnlogha do sblict
Ceir meic Fbergbusa. Ceann creitme 7 crabhaidh
ermboir in domuin uili inti noem-Brenainn ; .i. amail
Abraham n'irisech. Saihncbetlaid primbfhathacdai
amail Daibith mac Iese. Ecnaid derrscaightech
amail Sholmain mac n Daibid. Bechtaidhi amail
LIFE OF BBENDAN, SON OF FINNLUG.
"Blessed is the man who feareth the Lord; he shall delight
exceedingly in His commandments." (Fs. cxi. vs. 1.)
Blessed and righteous and perfect is the man who
hath (lit, u upon whom there are") the fear and awe of
the Lord Almighty, and who desireth exceedingly to
fulfil the commands and teachings of God, as is stated
in the Canon of the Old and New Testament, by this
declaration.
Multitudes there were of patriarchs and prophets
and apostles and disciples of the Lord in the Old and
New Testaments, to give testimony to this truth, who
were truly blessed, faithful, perfect, and persevering in
their desire and ardent longing to fulfil the Divine
commands and teachings, and in the holy fear of the
Lord, perfectly in their hearts and minds, without
consideration of aught else save this alone.
One of that class under the New Testament was he
whose festival and commemoration occurs at this time
and season, the 17th of Calends of June (May 16th),
namely, (1)* Brendan, son of Finnlug, of the race of
Ciar, son of Fergus. A chief leader in faith and piety
throughout most of the world was this holy Brendan ;
just was he, like unto Abraham ; a prophetic psalmist,
like unto David, the son of Jesse ; an eminent sage,
* These numbers refer to the Notes appended to this life*
6 Brendaniana.
Mhoysi Mac Amhra. Tintodhach tidhnactech amail
Cirine faidh. Intliuchtach amhra amail Aguistin.
Morleighnidh primhcoitcheann amail Origin. Ogb
amail Eoin bruinnedalta in Coimdhed. Soiscelaigthe
amail Matha. Foircetlaid amail PoL [Primapstal
dilguda amail Petar n-ardespaL Cend] ditreabhuch
amail Eoin baitsi. Trachtaire amail Grigoir Roma.
Techtaire treabaireac mara 7 tire amail Noei mac
Laimech. Uair amail rothocaibh Noei in n-airc uas
tonnghor na dilenn ind airdi, as amail sin toicebus
Brenainn a mhanca 7 a mbuintera a n-airdi uas teinid
bhratha, cuna riade na ceo na crithir iat tre cumhach-
taibh 7 caencrabud Brenainn meic Finnlogha.
A n-aimsir immorro JEngusa meic Nat-fraeich righ
Mnman, is ann rogenair inti noem-Brenain. Do
Chiarraigi Luacra dho, .i. do Alltraigi Caille do shainred.
B6 fer saer socheneoil craibbdech irisecb a atbair in
meic-sin, .i. Finnlogh. Is amhlaid batur in lanambain
sin, i smact 7 i coibligi dligbtbigb fo riagail Espuic
Eire. Atconnaic mathair Brenainn aislingi resiu roge-
nair Brenainp .i. Ian a bocbta dh'or glan do bbeitb
aice 7 a cicbe do taitnemb amail t-snecbta. Iar n-indisi
na baislingi d'espoc Eire adubairt gu n-geinfetb uaithi
gein cbumbacbtacb bhudh Ian do ratb in Spirta Noibh
•i Brenainn.
Arailli fer Saidbbbir bai i n-aitreibb cofada o taigh
Finnlogha, Airdi mac Fidhaig a ainm. Tainic primh-
fhaidh na h-Eirenn intansin co techAirrdhe meic Fidhaig
Irish Life of Brendan. 7
like unto Solomon, son of David ; a law giver, like unto
Moyses, son of Amram ; an inspired interpreter, like
unto Saint Jerome ; of surpassing intellect, like unto
Augustine ; of excellent general scholarship, like unto
Origen; a virgin was he, like unto John, the bosom
foster-child of the Lord ; an evangelist, like Mathew ;
a preacher, like unto Paul ; a chief missioner of forgive-
ness, like unto Peter, prince of the apostles ; chief of
hermits, like unto John of the Baptism ; a commentator,
like Gregory of Eome ; a prudent guide over land and
sea, like Noah, son of Lamech. And as Noah raised
aloft his ark over the swelling waves of the Deluge, so
will Brendan raise up his monks and his people above
the fires of the Judgment, so that, through the power
and true piety of Brendan, son of Finlugh, neither
smoke, nor mists, nor sparks should touch thejn.
It was in the time of iEnguis, (2) son of Nathfraech,
King of Munster, that this great St. Brendan was
born ; of Kerry-Luachra was he, within the district of
Alltraighe-Cuile. His father, Finnlugh was a freeman, of
noble birth, devout and righteous, who, with his lawful
wife, lived in obedience and religious discipline under the
rule of Bishop Ere. The mother of Brendan, (3) before
he was born, saw in a vision, her bosom full of pure gold,
and her breasts glistening like the snow. When she told
her vision to (4) Bishop Ere, he said : " There shall be
born of thee a child of power, who will be full of the
grace of the Holy Ghost," that is, Brendan.
There dwelt at some distance from the house of
Finnlugh, a certain rich man, whose name was
(5) Airde, son of Fidach. At this time ther^jaxfcfc to
8 Brendaniana.
•i. Beg Mac De. Kofiafraigh Airrdhe do Bee : " Cid ni is
nesa dun innosa"? Adubhairt Bee : " Geinfidh do ri dilis
dingbhala fein eadrat 7 muir inocht, 7 bidh sochaidhi do
righaibh 7 do ruirechaibh aidheorus he, 7 berus leis
docum nime " Isin adhaigh-sin gene Brenainn rucsat
tricha bo tricha laegh ajf Airrdhe Mac Fidhaig. Iarsin
roeirig [comoch ar na barachl Airdhi, 7 boi oc iarrad in
toighi a rucad in mac beag, 7 fuair tech Finnlogha, 7 in
naidtieu ann, 7 roshlecht coduthrachtach'nafhiadhnusi,
7 ros-edbair in tricha loilgech cona lseghaibh dho, 7 ba si
sin cedalmsa Brenainn. Rogabh iarsin an brugaid in
mac ana laim, 7 adubairt : " Bidh dalta damsain macso
tre bithu na bethad," ol se.
A n-adaig immorro ghene Brenainn adconnaic espoc
Eire Alltraigi-cailli fo eenlasair dermhair amail na aices
riamh roime, 7 timtirecht examuil na n-aingiul i
n-edaighibh glegheala imon tir immacuairt. Eirghius
espoc Eire gu moch aramharach, 7 tainic gu tech
Finnlogha, 7 roghabh in mac ina laim 7 adubairt fris :
" A dhuine Dhe .i. duine fhoigenus do Dhia, gabh misi
cucat apaail mhanach ndilius ; et cidh sochaidi is forbh-
iheelid friat ghein asforbh&ilidmucridi-si 7mh , ainim, ,,
ol espoc Eire. Iarsin roshlecht 'na fhiadhnusi 7 rochi
codermhair i comurtha ihaeilti, 7 ron-baist iarsin 7
Irish Life of Brendan. 9
his mansion a chief prophet of Erin, whose name
was (6) Becc MacDe; Airde inquired of Becc, " What,
unknown event was soon to happen there ;" and Becc
answered : " There will be born this night, between
you and the sea, your true and worthy king, whom
many kings and princes will devoutly honour, whom
he will bear with him to heaven." On this night
of Brendan's birth, thirty cows belonging to Airde
MacFidaigh gave birth to thirty heifer calves. Next
day Airde rose early, and went in quest of the house
where the child was born, and found the dwelling of
Finnlugh, and the young babe there; he eagerly knelt
before the child, and presented to him the thirty newly-
calved cows with their thirty calves. This was the
first alms-offering made to Brendan. Then this great
land-holder took the child in his arms, and said:
" Let this child be my foster-son henceforth and for
ever."
Now on the night that Brendan was born, Bishop Ere
saw Alltraighe-Cuile in an extraordinary blaze of light,
such as he never saw before, and various ministering
of angels in snow-white robes through the district all
around. In the morning he rose early, and proceeded
to the house of Finnlugh ; taking the child in his arms,
he addressed him thus : " Oh, man of God " (that is,
man who will serve God), " receive me as thy faithful
votary, and many will greatly rejoice at thy birth, as
my heart and soul now greatly rejoice thereat ;" thus
spoke Bishop Ere. Then he prostrated himself in his
presence, and wept copiously through joy; he soon
after baptized him, and the name, Mobbi,^^ ^s^cl
10 Brmdawiana.
tugad Mobhi fair mar amm artus oa thustidhil
dixit poeta : —
Mobhi a ainm-sium artus
(Hhustidhib, oaomh a rus ;
Macaom slnaghach, sirtech, seng,
Ba cobair d'feraib Erenn.]
Iarsin rofherastar broen find .i. ciabhor fhin
rolin in fhianann uili. As de sin Broenfinn a
sium. Finn immorro doradh fris, ar ba find b cl
o anmain, [ut dixit : —
Braonfind a ainm-sium iarsin
O curp ocus o anmain
On braon sin fuair slain
O epsoop Eire a aon raw.]
Is ann sin roscennset tri muilt corcra asin topi
baistigi Brenainn [ut : —
Tri muilt corcra, suairc in tred,
Fiacha baisfcigh Brenainn beg,
Eosgeinset, ba caom an cor
Asin topur an aonor.]
Bucsat a mhuinter leo he cu mboi bliadhan occa
[ica altrum. I cind bliadne iarsin] rue espoc Eii
he aramus a mhuime fiein, .i. Ita, 7 bai coic bliad
Itta, 7 tuc in chaillech gradh ndermair do, air
timterecht na n-aingel huasa 7 rath in Spirtu Noi
cofollus, 7 do bhith Brenainn oc sirghaire frisin <
cech tan atcidh hi. Araili la rofhiarfaig Ita
"Cidh dogni faeilti dhuit, a naeidhi noebh? ,,
u Tusa," ol se, " atcim oc labra frim choidhchi 7
Irish Life of Brendan. 11
to him at first from his parents' wish, as the poet
said : —
Mobhi his name at first
Given by his parents ; fair his face,
A youth hostful, searchfull, lithe,
He was a help to the men of Erin.
Afterwards a white drop {broen Jinn), that is, a white
mist, fell there, which spread overall Fenit (7). Hence
his name Broenfinn, find, " white," was truly said of
him, for white he was in body and soul, as the poet
said : —
Broenfind. his name after that,
In body and in soul,
From that mist he found the whole ;
From Bishop Ere one part of it.
It was then that there leaped forth out of the (8)
fountain (of his baptism) three purple or dark-red
wethers, the fee for Brendan's baptism as was said : —
Three purple wethers, pleasant the flock ;
Baptismal fees for young Brendan ;
Sprang — a handsome treat,
Out of the well alone.
His family then took him with them, that he may
remain at nurse for one year ; after which Bishop Ere
took him away to his foster-mother (9), St. Ita, and he
remained five years with Ita ; and the nun gave him
exceeding love, for she saw the ministering of the angels
about him, and the grace of the Holy Ghost manifestly
upon him, and Brendan was always joyfully crying
aloud to the nun whenever he saw her. One day Ita
asked him : " What is it that causes thee so much joy,
my holy child ? " said she. " Thou," said he, " whom I
see speaking to me continually, tt&(L T&asrj ^to^ba
12 Brendaniana.
imdha [diairmithi] ele amail tusa, 7 siat acura com-
haltram as cech laimh diach61e." Aingil immorro batar
ann sin i ndealbhuibh na n-ogh : —
[Aingil i ndealbhaibh ogh find
tfadar ic altram Brenainn,
As oeoh laim inacheile
Don naoidhin cin mormheile.]
Iarsin rolegh oc espoc Eire a Shalma cogressach [i cinn.
a. mbliadne], 7 ba fada la Ita beith 'na ecmais. Ni
rabha immorro bo blicht oc espuc Eire, air ni gabhudh
almsana acht becan o dhainibh riaghalda. Boboi-
siumh tra i n-araile la oc iarrad bainne'for a aidi.
•' Is tualaing Dia on, a mhic," ar espoc Eire. Is iarsin
ticedh ind agh allaid cech lai do Shleibh Luachra cona
lcegh le, co mblighthe dosum hi, 7 teighedh ahoenar
isin sliab iarna bleagain.
Is annsin boi Brig inna farrad-sum .i. derbhshiur
dho, 7 ba dermhair med a grada lais, ar ba folios do
timtirecht na n-aingel fuirre, 7 rofhegadh gnuis a aidi
amail ruithen n-grene samhrata.
Araili la dochuaidh espoc Eire do proicept. Luid-
seom lais isin carput, 7 ba haesach deich mbliadne
Brenainn intansin. Facabar-somh a senar isin char-
putiar ndul don clerech don proicept. Suidhius Brenainn
isin carput 7 se oc gabail a shalm a senar. Is ann sin
doriacht ingen min macachta mongbhuidhe, do cenel
rigda, gusan carput cuici-siumh, 7 sillis fair, 7 feghaidh
a ghniiis aluin edrocht, 7 fuabrais leim chuice isin carpat
fochedoir 7 a cluiche do denamh ris. Is ann aspert-
som fria : " Imthigh dod tigh 7 beir mhiscaidh cidh
Irish Life of Brendan. 13
(without number) like you, and they are fondly nursing
me from one to another;" angels were there in the
guise of the virgins : —
A'
Angels in the guise of fair virgins,
Were fostering Brendan,
From one hand to another
Without much hurt to the babe.
Afterwards, for five years, he read the psalms constantly
under Bishop Ere, and Ita grieved much at his absence.
Now, Bishop Ere had not a milch-cow, for he received
but moderate alms-offerings from the faithful. On a
certain day, therefore, he wanted milk for his foster-
child, and he said : " God is able to provide it, my son."
After this a (10) wild cow came every day with its calf
from Slieve-luachra, to be milked for him, and returned
alone to the mountains, after being milked.
At this time there lived with him Brig (11), who was
an own sister of bis, and great was his affection for
her, for the service of the angels about her was visible
to him, and he saw the countenance of his foster-father
shining with the radiance of a summer sun.
One day Bishop Ere proceeded on a mission of
preaching the Word of God, taking Brendan with him
in the carriage, who was then ten years of age. While
the clergy were engaged at their preaching, Brendan
was left alone in the carriage, where he sat reading the
psalms. Then a young maiden, gentle, modest, flaxen-
haired, of a princely family, drew nigh to the carriage
close to him, and she looked at him, and saw his face so
beautiful and bright ; all at once she makes a sportive
bound into the carriage, % in order to $\»^ \i«t ^&&&^&&.
14 Brendaniana.
dod-fucc ille," 7 geibhidh-sium ialla in carpait, 7 gab-
haidh fora sraeigliled cucruaidh cu raibhi ic cai 7 occ
diucairi, cu riacht gu hairm a raibe a mathair 7 a
h'athair, .i. in ri 7 in rigon. Impoidius iarsin espoc
Eire, 7 gabuidh ica cairiughudh-sum cuger im bualad
na noighi neimelnidhi. " Dogen-sa aitrighi inn," ar
Brenainn, " 7 abair-si hi." " Tair isin uamaidh-sea co
maduin," ar espoc Eire, " 7 bi at aenar innti cu torus-
sa cugut imarach." Suidhis Brenainn isin uamaidh
iarum, 7 gabhais a shalma 7 a immna molta don
Coimdhid innti. . Oirisidh espoc Eire i bhfarrad
na huamadh ic eistecht ra Brenainn- cen fhis do.
Atclos tra foghur gotha Brenainn ag gabdil a shalm
mile ceimeann for cech leth. Do cluinti foghur gotha
Coluim-cille in comhfhad cetna intan robhith ic cantain
a shalm 7 a immunn : — .
[Foghar gotha Brenainn bhinn
Isin uama 'con fhiannaind
Mile ceimend in cech dinn
Atcluintea a ardguth alainn.]
Is ann sin adconnuic in clerech buidhne aingel suas
cu nemh 7 anuas co talmain immon uamhaid co maduin.
Osin imach immorro nir'chumhaing nech gnuis
Brenainn d'faiscin ar imad na ruithned ndiadha, act
Finan Cam a senar, air ba Ian do rath in Spirta Noib
eisidhe.
Araile la batar oc imthecht foran sligid .i. Brenainn
7 espoc Eire. Do rala oenoclach ina cuidechta
\
Irish Life of Brendan. 15
him. Then he said to her : (12) " Go away home, and
have ill will (or blame) to whoever left you here," and
he seizes the reins of the carriage, and gives her with
them a severe flogging, until she was crying and
bawling, and ran away to the place where the king and
queen, her parents, were biding. Soon after Bishop
Ere returned, and gave him a severe rebuke for beating
the guileless maiden. " I will do penance for it," said
Brendan, " and do you pronounce what it shall be."
" Go into that (13) cave there until morning," said
Bishop Ere, " and remain there alone until I visit you
to-morrow/ ' Then Brendan sat down in the cave, and
therein he began his psalms and his hymns of praise
to the Lord. Bishop Ere watched beside the cave,
listening to Brendan, without his knowing it. Now,
the sound of Brendan's voice, chanting the psalms, was
heard a thousand paces on every side. The sound of
the voice of Colombcille was heard to the same distance
when he was chanting his psalms and hymns :
The sound of the voice of melodious Brendan,
In the cave near Fenit,
A thousand paces on every height
His high fine voice was heard.
It was then that the clergy saw troops of angels up
to heaven and down to earth; around the cave until
morning. Thenceforth no one could fixedly gaze upon
Brendan's countenance, because of the abundance of
its divine radiance, save only (14) Finan Cam, who was
himself full of the grace of the Holy Ghost.
On a certain day, Brendan and Bishop Ere were on
a journey, when a young man joined their company* on
16 Brendamana.
foran sligid. Teacmhuidh didiu namhait batur aigi
dh6 .i. moirsheser laech, 7 gabhais eda mhor in
t'oclach, 7 adubairt : " Muirbbfit sud mhisi innosa."
"Eirg becan ar scath in chairthi cloichi ucut," ar
Brenainn, " 7 sin ara scath tu." Doghnisium tra
amlaid sin, 7 tocbhuidh Brenainn a lama fria Dia, 7
dogbni ernaigbtbi, co rosoeirtea in t'-oclach i rict coirthi
cloichi. Teacait iarum a namhait-sium cosin coirthi, 7
benuid a ceDn de ina richt-som, 7 gonait in coirthi 'na
thoebh, 7 faccbhait in cloch 'arna dicennad, 7 berait in
cenn leo a rict cinn a namhat. Et maraidh beos in
cloch sin isin luc cetna [amail aderid na h'eolaig].
Conudh ann sin doroine Brenainn cloich don duine 7
duine don cfoich. " Denaidh aithrigi," ar espoc Eire,
" uair ceann na cloiche fil occuibh, 7 ro imthig bar
namhat imshlan uaibh." Dogniat iarum aithrigi ndicra
fo riaguil espuic Eire osin immach.
Iar bfogluim immorro canone petarlaice 7 nuifiad-
naisse do Brenainn, dob ail do riagla noem n-Eirenn do
scribadh 7 d'fogluim. Cedaighis tra espoc Eire dosum
dul d'fogluim na riagla-sin, &i rofhitir gurup o Dhia
robui dosomh in comairli-sin. Et adubairt espoc Eire
£cis : " Tar doridhisi cucamsa, 7 na riagla-sin leat, cu
roghabha tu gradha uaimsi." Iar ndul dosom d'agal-
luim a muime .i. Ita, is ed adubuirt in cedna fris, .i.
riagla nsBmh n-Eirenn d'fogluim, 7 adubhairt ris :
' Na dena foghluim ag mnaibh na oc oguibh, cu nach
derntar h'egnach. Imthigh/' ar si, " 7 teicemhaid tech
Irish Life of Brendan. 17
the way. There chanced to meet him some enemies
he had, seven fighting men, and a great fear seized him,
and he said : " These men will murder me now." " Go
on a little," said Brendan, " in the shadow of that
pillar-stone there, and lie down in its shadow." So he
acted in this manner, and Brendan raises his hands to
God, and prayed that the young man may be saved in
the appearance of the pillar-stone. Then his enemies
come to the pillar-stone, and they cut off its head in
shape of his, and they wounded the pillar-stone in
the side, and leave the stone beheaded, and carry the
head with them in the shape of the head of their
enemy. And still that (15 stone remains in the
same place, as intelligent people tell us. Thus Brendan
made there a stone of the man, and a man of the stone.
" Do penance," said Bishop Ere to them, " for the
head of the stone that you have, and that your enemy
passed away from you safe and sound. They afterwards
did condign penance under the guidance of Bishop Ere
thenceforward.
After Brendan had learned the Canonical Scriptures
of the Old Testament and the New, he desired to write
down and to learn the rules of the Saints of Erin.
Bishop Ere then granted permission that he should go
to learn those rules, for he knew well that such counsel
came to him from God. And Bishop Ere said to him :
41 Come back again to me when you have got those rules,
in order that you may receive (16) Holy Orders from
me." When Brendan went to take counsel with his
foster-mother Ita, she said the same to him : " Learn the
rules of the Saints of Erin ; " and she said also : " Do
18 Brendaniana.
suaichnidh sochenelach dhuit ar an sligid." Ecmaing,
dano, ba h6 Mac Lenin in tech-sin. Iar n-imthecht
immorro do Brenainn dorala Mac Lenin do. Is arm
doraidh Brenainn fris : " Dena aithrigi, ar it£ Dia ocut
toghairm, 7 ba at macdilius do o sonn amach." Is
ann sin rosoei Colman Mac Lenin cusan Coimdhi, 7
cumhduighter eclas lais focedair : ut dixit Colman : —
Brenainn breo betha buadhaig.
Beim in aal airimh aenoigh
Siar cu hairhbire in senuigh
Thiro tairngire t®bhuigh.
Iarsin rosiact Brenainn crich Connacht fo clu arailli
fir craibdhigh bai ann .i. Iarlaithe mac Logha, meic
Trena, meic Feic, meic Macta, meic Bresail, meic
Sirachta, meic Fiachach Finn. Et ros-foglaim-sium .i.
Brenainn/ na huili riagla naom Eirenncha aicisein.
Et asbert fria Iarlaithi : " Ni hann so bias h'eisekgi
etir," ar se. " A meic noeib," ar Iarlaithi, " cid nma
bhfolcai forainn ratha diadhai in Spirta Noibh filet innat
cofollus 7 cumachta diarmhidi in Choimdhed cumachtaigh
fil guhincleithe it menmain neimellnidi? Tusa tra
doriacht cucamsa do fhoghlaim occum" ol Iarlaithi.
" Misi immorro bias ogutsa osonn amach, acht geibh misi
it mhanchaine tria bithu na bethad. Act cena,'~ ar
Iarlaithi, • ' abuir frim c'ait i mbia mo eiseirghi ?" Atbert
Brenainn fris : " Dentur carput nua leat," ar se, " ar
is senoir thu, 7 eirg inn foran sligid. Ocas cipe inadh
i mebsat d& fhertais an carpait, is ann bias h'esseirghi
7 eiseirghe shochuidhi immaile frit." Iarsin tra teit in
Irish Life of Brendan. 19
not take this learning from women or virgins, lest you
give occasion for reproach." " Go," said she, " and
there will meet you on the way a charming nobly-
born soldier ; " and it happened that Mac Lenin was
that warrior. After Brendan had proceeded on his
travels, Mac Lenin met him. Then said Brendan to
him : " Do penance, for God is calling .upon thee, and
be unto Him a dutiful son henceforth." Then was (17)
Colman Mac Lenin converted to the Lord, and there
was built for him a church very soon afterwards, as
Colman said :
(18) Brendan flame of the victorious life.
Afterwards Brendan entered the country of Con-
naught, because of the fame of a certain devout man
who dwelt there named (19) Iarlath, son of Lug, son of
Tren, son of Fiach, son of Imcadha (or Mochta), son of
Bresal, son of Siract, son of Fiacha-finn ; and Brendan
learned from him all the rules of the saint's of Erin.
Then said Brendan to Iarlath : " Not here will be the
place of thy resurrection." "My holy son," said
Iarlath, " why do you conceal from us the divine graces
of the Holy Spirit that are manifestly in you, and the
countless powers of the Lord Almighty that lie secretly
in thy spotless soul? You now come to learn from
me," said Iarlath, "but it is I that will be yours
henceforward, only take me as thy faithful votary for
evermore ; but tell me now where will be the place of
my resurrection." Then Brendan said to him : " Let
a new carriage be made for you as you are a bishop (or
a senior), and you will travel in it ou ym\wxr&»v
20 Brendaniana.
Seanoir i&dn carput, 7 ni cian rainic intan romebsat da
fhertais in carpait ; 7 as e ainm an inaidh-sin, Tuaim
da Ghualann. Is ann sin doronsat a n-dis in laidh-sea
eturra, ic feghndh na reilgi uathaibh, 7 timtirecht na
n-aingel co-follus di ; 7 asbert Brenainn na .u. cetrainn
di 7 asbert Iarlaithi iarsin : —
Brenainn.
Ard reileac na n-aingel n-an
Atcim tar mo shuil
Ni tadhbhaister ithfern uar
Anas tardtar ana h'uir.
n.
Gomad oin iar tairceall cros
Doro in fotan glas
Niba h'aitreabn dheaman ndur
Taithfentar dhun ass.
m
Bidh airdceall cun-imut cliar
I m-biat senadh mor
Bidh lighi tren acus traagh
Bidh sligi do shlog.
IV.
Diultfait do manaig do cill,
Bid beir tabair treall,
Olc in oomba ros-bia inn
Tadhall ithfrinn tall.
v.
Ticfat do braithre biaidh uair
Doroichset do chein,
Bidh tnsa bhus fuighleoir dhoibh
Do genat do reir.
\
Irish Life of Brendan. 21
And at whatsoever place the two shafts of the carriage
will break, there will be your resurrection, and the
resurrection of a multitude along with thee." Soon
after the bishop travelled in the carriage, and he had
not proceeded far when the two shafts thereof broke,
and the name of that place is Tuaim-da-ghualann.
Thereupon the twain composed thi^ poem between
them, as they looked towards the burial-place from
some distance, while the ministering of the angels
about it was quite visible to them ; Brendan spoke the
first five verses of it, and Iarlath spoke the rest : — (20)
Brendan.
i.
Noble churchyard with angels radiant,
Bright is its splendour before my eyes ;
Hell's torments shall not be endured ^ //tut^j^
By those who are interred in its clay,
n.
'Twas the archangel who marked it around with crosses,
And consecrated its green sod ;
It is not the abode of the hideous demon
That shall be shown to us therein,
in.
It shall be a noble church, with numerous clergy,
There great synods will be held ;
It will be a refuge for great and lowly,
There will be place for multitudes.
iv.
Should your faithful forsake your church,
Their time will be a time of tribulation ;
Evil the ruin that comes therefrom here,
The dooming to hell beyond (hereafter).
v.
When in future time your brethren shall come
Summoned to the judgment-seat,
It is you that will be their advocate,
If they follow your guidance now.
22 Brmdaniana.
Iaslaithl
I.
In airet donet mn riar
Mairet in da clar
Cuirfit a naimdhi i cein,
Lasfait amail grein.
n
In airet donet mn reir
Bndh fir dhamh an rann
Betit a maie taraneis,
Ni biat i pian tall.
m.
Mogenar thoghfas in clar
Ard na n-iubnr n-ur,
Ni ba hitfernach iar mbrath
Neach rosia 'na hair.
IV.
Ni bndh bairnech a mheic Dhuach
Bot-fia limsa a luach,
Neam ocus tnile cen tlath,
Mo chuile cen crich.
v.
Buaidh righ is cleirech dod shil
I cein bed dom reir ;
Nocha cirrfa nech do giall
Gindf et tar gach reir.
Iar bfacbail Iarluithe annsin do Brenainn gabais
roime foramus ^Ihuighi h'Ai. Dorala immorro aingel
d6 for an sligid, 7 is ed asbert fris : " Scribh," ar se,
"briatra in crabhaid uaimsi." Scribhais Brenainn
annsin oconn aingel md nili riagail n-eclusdai noemhda,
7 maraid bheous in riagol sin. Intan immorro batar
oc imthecht in muighi conaicet in fuat, 7 duini marbh
fair, 7 a charait ic4 chainuidh. " Tairisnigid isin
Irish Life of Brendan. 23
Iarlath.
As long as they live obedient to me,
And while the cross remains,
They will banish their enemies afar ;
They will shine like the sun.
As long as they live obedient to me —
I speak the truth, it is no falsehood —
Their sons shall survive them ;
They will not suffer pain hereafter.
in.
Happy he who takes the cross
On the hill of evergreen yews.
He will not be hell-doomed after judgment,
Whosoever shall lie in its clay.
IV.
Be not angry, MacDuach !
I will give you its full price :
Heaven and abundance without stint,
And my berth* without end.
v.
Kings and clerics of thy seed will triumph
As long as they are obedient to me,
No man shall claim their hostages :
They will overcome every assailant.
When Brendan had left Iarlath he proceeded on his
way towards the plain of Ai. There met him on the
road an angel, who thus addressed him : " Write down
from me the rules of the religious life (lit., the words of
piety) ." Thereupon Brendan wrote down from the
angel all the holy ecclesiastical rules, and this (21)
rule is still extant. When they were travelling in this
plain they see a bier, and the corpse of a man upon it,
* My " corner," or place in heaven*
24 Brendaniana.
Coimdhid," ol Brenainn, "ocus bidh beo in duine fil
ocuibh." Iar ndenum ernaighthi co Dia do Brenainn
eirghes in t-oclaech acedoir, 7 berait a muinter leo he
co bhfaeilti ndermhair. Iarsin tra geibhidh each ica
fhegad-somh cumor, 7 berait leo he cu righ in mhuighi.
Et tairgidh in ri feraim d6 in bhaile in budh ail do isin
maigh-sin, 7 nir' ghabh nadha, &r nir'b ail leis beith
isin magh-soin.
Iar scribeann tra riaghla ind aingil 7 riaghla noemh
n-Eirenn cona mbeasaibh 7 cona crabud do Brenainn,
impais co h'espoc Eire 7 gabais gradha uaidh. Is ann
atcualaidh-siumh isin tsoscela : Qui reliquit pattern aut
matrem aut sororem aut agross, centuplum in procenti
accipiet et vitam eternam possidebit. Is iarsin tra
rofh&s gradh in Coimdhed codermhair inacridhi-siumh,
7 ba h'ail do a thir 7 a talam 7 a thustidhi 7 a athardha
dh'facbail, 7 rothothlaigh coduthrachtach ar an Coim-
dhid cu tarda thalmain nderrit ndiamhair n-inill
n-aluind n-etarscartha dhd o dhainib. Iar codlad im-
morro dosum in adaigh-sin cu cuala guth in aingil do
nimh 7 atbert fris : " Eirigh, a Brenainn," ar se,
" 7 dorad Dia duit inni rocuinghis .i. tir tairngire."
Eirghis Brenainn iarum, 7 ba maith lais a menma on
aitheasc-sin, 7 teit a aenar i Sliabh n-Daidche, 7 feghais
ind aicen ndermair ndosholachta uadh forcechleth, 7 is
ann sin atconnuic-sium an innsi n-aluind n-airegda co
timtirecht na n-aingel di. Iarsin tra anaidh-siumh
tredhenus annsin, 7 codlais doridhisi. Tic aingel in
Coimdhed dia acallaim annsin, 7 atbert frig *. " Biatsa,"
Irish Life of Brendan. 25
and his friends lamenting him. " Put your trust in
the Lord," said Brendan, " and the dead man you have
will be restored to life." After Brendan had prayed to
God, the young man arose at once to life, and his family
take him away with exceeding joy. After this all the
people begin to gaze upon him very much, and they
take him before the king of the plain. . And the king
offered him land in whatever district he chose in the
plain, but Brendan accepted it not, for he did ndt wish
to abide there.
When Brendan had written down the rule of the
angel, and the rules of the saints of Erin, with their
customs and devotional practices, fie returned to Bishop
Ere, and received ordination from him. It was then
he heard in the Gospel: "Everyone who hath left/
father, or mother, or sister, or lands, shall receive an
hundred-fold in this present time, and shall possess
life everlasting." (St. Matt. c. xix., v. 29.) 'Thenceforth
the love of the Lord grew exceedingly in his heart,
and he (22) desired to leave his country and land, and
parents and family, and he earnestly besought the Lord
to grant him some place, secret, retired, secure, delightful, /
far apart from men. "While he slept that night he heard
the voice of the angel from heaven, saying to him : "Arise,
Brendan, for God will grant to thee what thou hast
prayed for — even the Land of Promise." J Then Brendan
arose, and much was his • heart gladdened by these
words, and he retired alone to (23) SliabJt-Daidche (Bran-
don-hill), whence he gazed upon the vast and gloomy
ocean on every side, and then he had a vision of the
beautiful noble island, with the mmfctefirk% <& *s&^^
r
26 Brendaniana.
ar se, " o sunn imach maroen firiut tria bhithu na betha,
7 muinfetsa doit an innsi n-41ainn atconnarcais 7 is
mian leat d , &ghbail. ,, Ciis Brenainn annsin coderm-
hair ara fdseiltighi leis aitheasc in aingil fids, 7 doghni
atlaigthi buidi do Dia.
Eirghes iarsin Brenainn asin tsleibh, 7 tic co a
muinter, 7 atbert friu : " Dentar tri longa mora libh,"
ar se, " 7 tri sretha do r&mhadhuibh for cech luing,
7 tri seola do croicnibh, 7 tricha ler an each luing, acht
nir bhat cleirig uile \ut dixit poeta : —
Tri longa seolais in saoi * '
Tar tonngar mara romaoi
Tricha fer in cech luing lais
Tar treathan mara mongmais.
Tri sretha do ramaib leo
Ar gach luing dib, caom an gleo,
Seol croicenn go loinne (o) lais
Isna tri longaib seolais.
Nochu cleirchiu luid uile
For loinges, caom in chaire,
Munter huathad (?), lorn a li
Isna tri longaib seolais.]
Seolais tra Brenainn Mac Finnlogha annsin for
tonnghor in mara mongruaidh 7 for treathan na tonn
toebhuaine 7 for beluibh ind aicein ingantaigh adhua-
thmhair agairbh, airm a bfacatar ilar na mbiast
mbeilderg (co n-imad na mbleidmil mor) muiridhi ;
7 fogeibhdis ailena aille ingantacha 7 ni tairistis inntibh
(sin) beos.
Irish Life of Brendan. . 27
thereon. After this he remained there for the space of
three days, and again fell asleep. Then the angel of
the Lord came to commune with him there, and spoke
to him thus : " I will," said he, " be henceforth in close
union with you for ever and ever, and I will teach you
how to find the beautiful island of which you have
had a vision, and which you desire to attain." Brendan
thereupon wept exceedingly with joy at the words of
the angel, and made fervent thanksgiving to God.
Then Brendan went away from the mountain, and
comes to his community of monks, to whom he says :
" Let there be constructed by you three large vessels,
having three banks of oars in each, and three sails of
hides, and (24) twenty men in each vessel." But they
were not all clerics, as the poet said : —
Three vessels the sage sailed
Over the foaming surges of the ocean ;
Twenty men in each vessel he had
On the waves of the boisterous sea.
'Three sets of oars in each vessel,
Sweet the music of their rowing ;
Three sails of hides to be unfurled
In each of the three vessels he sails.
(25) AH were not clerics who went
On the voyage ; sweet their mutual love ;
The monks were humble — spare their looks —
Who sailed in the three vessels.
^^Then Brendan, son of Finlugh, sailed over the loud-
voiced waves of the rough-crested sea, and over the
billows of the greenish tide, and over the abysses of the
wonderful, terrible, relentless ocean, where they saw in
its depths the red-mouthed monsters of the sea and
many great sea-whales. And they found therein
beautiful, marvellous islands, wherein foe^j taaxu&Tft&.
28 Brendaniana.
Batur tra amlaid sin fria re .u. mbliadan for an aicen
n-ingantach n-anaithnidh n-aineolach dhoibsium ; et ni
tharla duine dhoibh frisin re-sin, 7 ni roibhi esbaidh
dhuini dia popul form, 7 ni rofrithortadh corp na anum
duini dib; et ba hingnadh inni sin, ar ni roleicc
Brenainn doibh Ion do breith leo, acht atbert ba tualuing
Dia biadh doibh in cech dhuimbeitis, amail roshasastar
na .n. mile dona .a. aranaibh 7 don dha n-iascaib.
In tan immorro ba comfhocraibh don chaise, batar
a muinter icca radh fria Brenainn dula for tir do
cheileabhrafl na case. " As tualang Dia/' ol Brenainn,
" talam, do thabairt duin in gach inadh bus ail do."
Iar toidhecht immorro na case toccbhais in mil mor
muiridi a fhormna a n-airdi uas treathan 7 uas tonn-
ghor in mara, cur bho talam comtrom cobhsaidh amail
faichthe choimhreidh chomhaird. Et tiaghait-sium
forsin talmain-sin 7 ceileabrait in caisc ann .i. oenla
7 da oidhchi. Iar ndul doibhsium ana longuibh
sceinneas an bledmil fon muir fochedair. Et ba ham-
laid sin docileabraitis in chaise co cenn .uii. mbliadne
for druim in mil moir, amail atbert (Cumin Coindire) :
Carais Brenainn buanchrabudh
Doreir shenuid is shamhaidh :
Secht mbliadne ar drium in mil mhoir
Ba docair in coir chrabaidh.
Uair mtan ba comhihocraibh don chaise cacha
bliadne no thocbhadh in mil mor a druim comba talam
tirim techtaidhe.
Irish Life of Brendan. 29
They were thus for the space of (26) five years upon
the ocean, so wonderful, so strange, and utterly unknown
to them; and during all that time no man chanced to
meet them, and not one of all the crews suffered any
want, nor did any injury befall either body or soul of
anyone. And this was a wonder, indeed, for Brendan
had not allowed them to bring any provisions with
them, but he told them that God would provide food for
them, wherever they might be, just as He fed the five
thousand with the five loaves and two fishes.
Now when the Easter-tide drew near, the brethren
were urging Brendan to go on land to celebrate the
paschal festival there. " God," said Brendan, " can
provide land for us wheresoever He willeth." When
Easter had come, the great sea- whale raised up its huge
bulk over the breakers and noisy billows of the sea, so
that it was level, firm land, likfe unto a green sward,
evenly smooth and equally high. And they go forth
upon that land, and they celebrate thereon the Easter
festival, even for one day ai*d two nights. And as soon
as they returned to their vessels the whale at once
plunged into the sea. In this manner they celebrated
the festival of Easter to the end of seven years on the
back of the whale, as (27) Cuimin of Connor tells : —
Brendan loved lasting devotion,
According to his synod and his equals.
Seven years on the back of the whale ;
Severe was this mode of devotion.
Because each year, when Easter drew near, the whale
would raise up its back, so that it was dry solid
land.
30 Brendcmiana.
Araili laithe dhoibh for an aicen n-ingantach co
bhfacadar srotha doimne dubha in mara mongruaidh,
7 as inntibhsin dorimartus a longa dia mbadhuadh ar
mhet na hainbthine. Gabhuidh cich iarsin ic fegad
inagaid Brenainn, £r ba dermhair met in gabhuihd
ir-rabutur. Tocbus Brenainn a ghuth cuh&rd, 7 atbert :
" As lor duit, a mhuir mhor-sa," ar se, " mhisi m-oenar
do badhadh, 7 leicc uaid in lucht-so." Is ann sin tra
rofhethnuig in mhuir, 7 toirnes fethedha na soebchoire
focetoir. sin amach iarum ni roerchoitset do neoch
aile.
Irish Life of Brendan. 31
On certain days, while they traversed the wonderful
ocean, they beheld the deep and black currents of the.
rough-crested sea, and in them their vessels were in
danger of foundering, because of the vehemence of the
storm. Then each would look intently on the face of
Brendan, for exceeding great was the peril in which
they were (28). Brendan raised his voice on high, and
cried out : " Enough for thee, mighty sea, that thou
shouldst drown me alone, but suffer this people to
escape." Then the sea grew calm, and the rushing of
the whirlpools subsided at once. Thenceforth they
harmed no one else. ...
, NOTES ON THE IRISH LIFE.
1.— Pbdigbbb op St. Brendan.
Some copies of. this Life give here the line of
descent from Ciar (or Mogh Taoth), son of Fergus
MacBoighe and Maebh, Queen of Connaught, in the
first century. Duald MacFerbuis, in his Book of
Genealogies, has it in three different forms. Comparing
those with* the most reliable pedigrees we have of
St. Carthage Mochuda and St. Canice of Kilkenny, who
came of the same stock as St. Brendan, we may set
down his " stem " as follows: — Brendan, son of Fining,
son of Fioncadh, son of Olcu, son of Alt (unde
Altraighe), son of Oghaman, son of Fiochur, son of
Delmain, son of Eoghan (or End), son of Fualasgec,
son of Moctha, son of Astomon, son of Mogh-Taoth,
alias Ciar (unde Ciarriaghe), son of Fergus MacKoL !.o.
Here we have thirteen generations from Fergus, whose
" floruit " was. early in the first century, to Brendan,
born in 483, requiring more than the usual average
allowed for a generation ; but it is probable that some
links have been lost. To the pedigree MacFerbuis
subjoins a note, meaning: " He (Brendan) belonged to
Kerry-luachra, in the district of Altraighe-cuile-beara
or Kinbeara, and also to Corca T duibhne (Corcaguiney)."
A similar note is added to the copies of the pedigree in
Notes on the Irish Life. * 33
the Book of Leinster and in the Leabhar Breac. The
district of Altraighe (" Sept-land of the Ua Alta, or
descendants of Alt ") lay around the present Tralee,
extending some miles, east and west ; the portion of
it called " Cuil-beara " by^ MacFerbuis was the Cuil
(" corner " or " angle "), as it is called in Irish to the
present day, extending from the Spa. of Tralee to
Fenit Island, and including the parish of Ballinahag-
luishe (hence called in Irish "Paroiste na Cuileac,"
or the Parish of the Corner). This district was also
known, MacFerbuis says, as Kinbeara ("Heads of
Beara"), often also called Binbeara ("Points of
Beara"), which was the name of the parish, in some
medisBval records. The name " Beara " was probably
given to the whole district from the curious rocky spurs
or spits (" beara," or biora, in Irish) which crop up
through the limestone " measures " there, in so many
places, and which are specially remarkable in that
portion of it anciently called Ilaun Bearamhain
(" Island of the Beara "), now called Barrow, where
plojjie the name survives. In the copies of the Irish
Life that I have seen, " the precise place " of Brendan's
birth is written " Altraighe-caille " (" of the wood "),
not " Cuile," as given by MacFerbuis, which I believe
to be the more correct, for the Altraighe " of the Wood "
lay to the east of Tralee, towards the " great wood/'
that covered a wide expanse of the "plain of Kerry"
in that direction in early times.
2.— Aengus Mac Nadhfbaich
Was the first Christian King of M\matex,\i^TL%\ttreGL
34 ' • Brendaniana.
baptized by St. Patrick before he reached the throne.
He was killed at the battle of Cill-osnadha (now
Kelleston), in the present County of Carlow, in 490 —
about seven years after the birth of St. Brendan.
3. The mother of the saint is named " Cara " in the
Latin Lives, preserved in the Burgundian Library,
Brussels. The holy union of Finnlug and Cara, under
the rule of Bishop Ere, was very fruitful of saints.
In a marginal note to MacFerbuis's pedigree we find :
" Brendan and Domaingin of Tuaim-musgire, and Fait-
leac of Cluaintuascairt and Faolan of Cill-tulac, were
four sons of Finnlug." The festival of St. Domaingin
is marked in the Martyrology of Tallaght on the
29th of April, but his church of Tuaim-musgire has
not been identified. I believe I will not be far astray
in suggesting that it was the church now called
Kiltuomy, now a parish in the barony of Clanmaurice,
where the ruins of an ancient church still remain,
surrounded by a graveyard largely used for burials.
We read in a very ancient Life of St. Carthage-
Mochuda, that soon after his priestly ordination by his
master, St. Carthage Senior, he built a small church at
Kiltulach (now Kiltallagh, near Castlemain), where he
wrought many miracles, and was highly honoured by
those who attended his ministrations ; but though he
was ordained by St. Carthage, whose episcopal juris-
diction in Desmond, afterwards the diocese of Aghadoe,
was limited by the river Maine, on the Kerry side of
which lay Kiltulach, he was challenged as an intruder
by two bishops who then ruled episcopal sees within
the Kerry borders, and who insisted that he should
Notes on the Irish Life. 35
withdraw outside the sphere of their episcopal authority.
Their names are given ]as Domaingen and Dubhlin,
correctly, Dubhdin. This is a very early instance of
fixed limits to diocesan jurisdiction in our primeval
Irish Church. Carthage demurred to the challenge,
and he appealed to his friend and patron, Moeltuile,
King of Kerry, " whose castle lay beside the Shannon,"
to protect him from the molestation of those bishops.
But his friend gave him a prudent advice : " My son,
retire now; leave this small tract of land to those
envious bishops, and hereafter it shall be thine, and
much more, with all its inhabitants for ever." And so
it came to pass ; for after many years, while St. Carthage
was still in his great monastery at Eathin, he and
many of his favourite disciples founded churches within
the district where those " envious bishops " ruled ;
namely, at Kilcarragh (Church of St. Carthage), now
next parish to KiltuoirA r . and at Kilfiachna (Church of
Fiachna, a disciple of Carthage), now Kilfeighney, next
parish to Kilmaniheen (Church of Maingen or Do-
Maingen, the prefix " Do " being the usual expression
of endearment, like " Mo"), now the parish of Brosna.
I believe that this Bishop Domaingen, founder of
Kilmaniheen, was founder also of Kiltuomy, the Church
of " Tuaim-musgire," and that he was the saintly
brother of St. Brendan. The Church of Faitleac of
Cluaintuascairt was in the present County Roscommon.
He probably had accompanied his brother, St. Brendan,
in his missionary journeys in Connaught, and took part
in the foundation of some of his monasteries within that
province. The monastery of Ctaantoo^etk Vp& SJ&&
86 BrencUmiana.
place is now called) may have been one of those founded
by Brendan, in Eoscommon, for the benefit of his
countrymen from Kerry, who had migrated in large
numbers thither, and occupied wide districts there,
about the date of his later visits to Connaught ; and he
may have then placed Faitleac to govern it, as may be
inferred from an entry in MacFerbuis, regarding this
brother of Brendan's : — " Fergus MacBahilly made
reverence to him (Faitleac) as successor to Brendan, for
it was to him Brendan left his monks."
The Church of " Faolan of Kiltulach " may have
been that of Kiltallagh, from which Carthage Mochuda
was forced to withdraw, and which Bishop Domaingen
may have then given in charge to his brother Faolan ;
a natural arrangement enough. There is a very ancient
church within the present parish of Dingle bearing this
saint's name, Kilfhaolain (pronounced Kilaoilane, or
Killilane) ; it may have been founded by this brother of
St. Brendan's before his migration to Kiltallagh. So
far touching the holy brothers of the saint. The Irish
Life tells us of the great holiness of his sister, Brig,
who cared him so lovingly while in the tutelage of
Bishop Ere. She very probably became a holy nun in
St. Ita's Convent at Killeedy ; and after many years,
when her brother, St. Brendan, had founded the
Convent of Nuns at Eanachduin (Annadown), on the
east margin of Lough Corrib, he placed his holy sister
to rule it ; and there he died in the 93rd year of his
age, while Brig was still living.
4. Bishop Ere is the earliest bishop of whom we
have any trace in Kerry history, and the traces of his
Notes on the Irish Life. 37
connection with our early Kerry Church are vague and
shadowy. There is no reasonable doubt, however, that
this Bishop Ere, the patron of St. Brendan, was St. Ere
of Slane, " the sweet-spoken Brehon," of St. Patrick, who
is called in owe Annals, " Bishop of Liolcach " (not iden-
tified), and who died, according to the Annals of Ulster,
in 512. He must have assumed episcopal jurisdiction
in Kerry-luachra some years before the birth of St.
Brendan ; and from what we read in this Irish Life of
his relations with that saint, he must have resided
there almost continuously for several years afterwards.
It is very probable that he came to Kerry soon after
the mission of St. Benignus, who was sent by St.
Patrick, on his visit to Munster about 450, to evangelize
the tribes of West Munster, and " to unite them to
Holy Church by the saving waters of baptism," as his
Life tells us. St. Benignus, who was then a priest,
brought seven other priests, disciples of «St. Patrick,
with him, but did not remain long, being called away
to North Clare and Connaught, where his apostolic
labours may have been more urgently necessary, and
where, as we know from his Life, they were continued
for some years. To complete the work of the
conversion of the Ciarriaghe, thus auspiciously
commenced by St. Benignus and his companions,
and to organize in a solid and permanent man-
ner the infant Church of Christian converts there,
St. Patrick sent one of his most zealous and devoted
bishops, St. Ere — who must have got spiritual charge
not only of Kerry-luachra, but also of a wide range of
south-west Limerick, in the heart oi ^Y&cfci \wj *0&r>
88 Brendaniana.
Convent of St. Ita, at Killeedy, over which he seems
"to have had jurisdiction. We have some vestiges yet
remaining of his apostolic labours in Kerry. In the
townland of Lerrig, parish of Kilmoyley, there are the
ruins of a very ancient ecclesiastical establishment of
some kind, which is known as Termon-Eirc (Church
Sanctuary of Ere) ; but what it consisted of it is now
impossible to ascertain, for all that remains are some
grass-grown mounds of earth and stones, covering about
half an acre, which are religiously preserved by the
people from disturbance in any way. When I saw the
place first, many years ago, I was told by the " oldest
inhabitant " I met there, that he remembered from his
boyhood the visit of some great scholars, as he called
them, to the ruins ; and that they told the people who
were present on the occasion, that this " Tarmuin was
one of the first churches called in Borne ;" meaning,
I suppose, that it was one of the earliest churches
founded by St. Patrick and his disciples in Ireland ; and
I have no doubt that it was founded by Bishop Ere,
the patron of StBrendan — probably his first foundation
in Kerry — and that for this reason it was specially
honoured in after times, and became a " Tarmuin/'
having the high " privilege of sanctuary/' as it was
called.
There is another very ancient and interesting church
on the southern slopes of Kerry-Head, within the parish
of Ballyheigue, called Kilvicadeaghadh (Church of the
n onof Deaghadh), which, I believe, bears the patro-
mic of St. Ere of Slane, for his father was
Deaghadh," as his pedigree shows ; or " Dego," as it
Notes on the Irish Life. 39
was latinized by our hagiographers. The. church, at
present in ruins, though very ancient, cannot date from
St. Erc's time ; but it was built on the site of some
foundation of his there, and not far from a " holy well,"
which bears the same name as the church, being " the
Well of Macadeaghadh." In connection with this well,
there is most religiously preserved, by the head of a
family in the neighbourhood, who alone still use the
old church as their burial-place, a round stone amulet,
called " the bauly," which is even yet used for the cure
of " the ills that flesh is heir to," being immersed in
the water from the holy well, which is then drunk " in
honour of the saint of the well." I cannot say whether
this amulet has come down from the days of Bishop
Ere Macadeaghadh, or whether it may be a relic of his,
such as " the white pebble which St. Columba blessed,
by which God will effect the cure of many diseases ; "
but the preservation of it for many centuries, and the
still enduring faith of the people in its healing virtues,
indicate the hoar antiquity of the venerable church, and
of its religious associations.
If Bishop Ere had his habitat here on the night of
Brendan's birth, from which he could easily see the
district of Altraighe-cuile " in one blaze of light," across
the waters of what was afterwards callea St. Brendan's
Bay, how beautifully those lambent splendours, playing
over the home of the infant Brendan, and "the
ministering of angels in snow-white robes," must have
arrested the attention and excited the wonder of the
holy Bishop, and urged him to proceed " early on the
morrow " in quest of the house where the "child of so
40 x Brendamana.
much heavenly predilection had been born ! St. Ere,
soon after ordaining St. Brendan to the priesthood,
must have retired to his hermitage at Slane, " over the
blue waters of the Boyne," where he died in 512.
5. — Airdb MacFidaigh.
The mansion of this "brugaid" (great farmer; in
which St. Becc was entertained when he prophesied
the birth of Brendan, stood on the crest of a verdant
knoll or hillock in the townland of Listrim, adjoining
the parish of Ardfert, commonly called Cahirard (stone
fortress on the height), but which, an accurate map
of the locality, more than three hundred years old,
shows to be Cahirairde (fortress of Airde). From this
Fenit lies due west, " between it and the open sea ;'
according to the prophecy of St. Becc, as given in the
Book of Leinster : " this night thy king is born between
thee on the west and the sea." On the top of this
hillock can be easily traced at present the ring of the
foundations of the Cathair, which crowned its swelling
slopes, showing a diameter of more than one hundred
feet inside the walls, which must have been at least
seven feet in thickness at the base; but of those walls,
and of whatever buildings lay within them, not a stone
remains in situ, all having been drawn away for build-
ing purposes during many generations. But nothing
can efface the tokens of early and long occupation of
the surface all around its site, for its emerald verdure,
which in early summer makes it conspicuous in the
'indscape for many miles in all directions, can only be
Notes on the Irish Life. 41
accounted for by its uses for man's habitation for long
centuries. '
6. — St. Becc MacDe.
The Annals of the Four Masters record his death :
" The age of Christ, 557 ; the nineteenth year of Diarmid ;
St. Becc, son of De, a celebrated prophet, died." His
name is on the Calendars of Irish Saints for October the
12fch, on which his festival was kept. He was son of
De-Druad, sixth in descent from Mainne, son of Niall of
the " Nine Hostages." There is no other reference, as
far as I know, to his visit to Kerry, save what we find in
the Lives of Brendan; but we may well believe that
many of the early saints, such as he, came to Kerry,
after St. Benignus, to visit the Christian converts there,
and to promote the spread of faith and piety amongst
them.
7.— Fenit (" spread over all Fenit").
This clearly shows that the " precise place " of the
bitth of Brendan lay within Fenit. This is a large town-
land, six miles west from Tralee, on the northern shore
of its harbour, consisting of a promontory called Fenit
Without, and an adjoining island, or rather peninsula,
called Fenit Within. Though the area of the whole is less
than seven hundred statute acres, it formed a separate
parish, and an important one, in our early Celtic Church,
and in later times it formed the corpus of the dignity
of chancellorship in the Ardfert Cathedral, in union with
the rectory of Kilmelchedor. There were two churches
on the island, the ruins of which are marked on the
Ordnance maps; of one of those, vfaiAx ^^m^W^w*
42 Brendaniana.
been a small oratory, there is scarcely any vestige now
remaining; of the other, which was the parish church,
some of the walls are standing, three feet six inches
thick, built of the limestone of the neighbourhood, but
very rude and primitive in structure. It was about
forty feet long by fifteen feet broad " in the clear," and
was a plain rectangular building, of which neither door
nor windows can now be traced. Within a few paces
of those ruins there are vestiges of another ancient
building, running at right angles to it, which may have
been an earlier church, or some religious establishment
attached to that whose ruins I have described; and
around the site of those buildings, for many perches
distance, there are unmistakable signs of an exten-
sive burial-ground in ages long gone-by, but which
has not been used for many generations. Among
the people who at present occupy Fenit and its vicinity,
I have found no tradition of the birth of St. Brendan
there; nor is this surprising, for, during the many
centuries that have elapsed since the date of the saint's
birth, there has been more than once an entire change
of the population, owing to the desolating wars,famines,
and pestilence that have often scourged those districts,
as well as to other causes ; and the chain of local tradi-
tions has been thus completely broken.
Fenit must have been inhabited from the earliest
times. In a long list of distinguished judges and
scholars that lived in Ireland in the first century, which
O'Curry quotes from the Senchus Mor, we find the name
of Fergus Fiamuiite (" of Fenit," O'Curry says) ; and in
the next two centuries it was the resort and trysting-
!••
Notes on the Irish Life. 48
place of " Fianna Erinn " (the Fian Militia of Ireland),
according to our oldest romantic tales, from whom, very
probably, it got itsname, "Fianan," as it reads in the Irish
Life of Brendan. One of the most interesting and, as
O'Curry pronounces it, one pf the best authenticated of
those ancient tales of the " Fianna Erinn," is a poem by
their warrior poet, Oisin (Ossian), describing a visit of the
whole host of Fians, led by the famous Fion MacCumhal
their general, to Kerry and to the neighbourhood of
Fenit, for the purpose of a grand horse-race on the
magnificent strand extending from Fenit Island to
within a short distance of Ballyheigue, for about seven
miles, without a break. This poem of Oisin has not
been published, but there is a spirited metrical version
of it from the Gaelic, by Dr. Anster, in the volume of
the Dublin University Magazine for 1852, from which
I will give some extracts that may interest Kerry
j I readers. The poem is supposed to have been composed
by the warrior-bard, when he was old and blind;
hence he was called "Guaire the blind." Thus it
opens : —
Guaire the blind ! there was an hour,
When Fion was in his pride and power,
And led the hosts of Fian men ;
None called me blind and feeble then.
How my thoughts for ever stray,
From the present evil day,
To that bright time far away.
The Fians mustered :—
From valley deep and wooded glen,
I Fair Munster sent its mighty men,
Six thousand gallant men of war,
We sought the rath of Badamar ;
To the King's palace home we bent*
| Our way ; his bidden guests ^fe ^fex&.
44 Brendaniana.
Here there was a horse-race, in which competed the
most famous steeds in Munster : —
They run ; and foremost still is seen
Dill MacDacreca's coal-black steed ;
At Crag Lochgur he takes the lead.
After the race, the King makes a present of this
wonderful steed to Fion : —
And to Finn the King thus spake :
Take with thee the swift black steed,
Of thy valour fitting meed.
Fion, having received the gift : —
Stood before the Fian ranks,
To the EftS^raake gracious thanks,
and then departed fiwi^e'rry : —
Finn rode over Luachair a joyous man,
'Till he reached the Strand of Barriman,
At the lake where the foam on the billows top
Leaps white, did Finn and the Fians stop.
'Twas then that our chieftain rode and ran
Along the Strand of Barriman,
Trying the speed of his swift black steed ;
Who now but Finn was a happy man.
How my thoughts for ever stray
To that bright time far away.
Finn challenges Caoilte and Oisin to a race, and
then
Myself and Caoilte at each side,
In wantonness of youthful pride,
Would ride with him where he might ride.
Finn's black steed easily wins the race at Barriman ;
Notes on the Irish Life. 45
but, not content with this victory, he strikes across the
country, followed by his companion racers : —
Fast and furiously rode he ;
He urged his steed to far Tralee,
On from Tralee to Lergduglas,
And o'er Fraegmoy, o'er Finnas.
On still they go towards Killarney : —
And where the fisher spreads nis net
To snare the salmon of Lemain,*
And thence to where our coursers' feet
Wake the glad echoes of Lochlein.
Away to Flesk by Camwood dun,
And past MacScalve's Mangerton,
Till Finn reached f Bearnac's hill at last.
Here they alighted, and spent a night of extraordinary
adventures ; after which they return to their starting-
point : —
With weariness, all weak and wan,
We reach the Strand of Barriman ;
The. well-known path again we meet,
And friends with eager welcome greet.
All this may be pure romance and poetic fiction ;
but it is a fact worthy of note, that very near the Fenit
end of the Strand of Barriman (Traig Bearamham, in
the Gaelic), and near " the lake where the foam on the
billow's top leaps white," that is, where the " back
strand " of Eathoneen now discharges its waters into
the main sea, often causing the billows there to leap
very high as well as white, there are within the adjoin-
ing sand-hills, on a cleared space, several mounds of
what are known here about as fulacth fiansa (cooking
River Laime.
t Cahir Barnac Mt., near the (< Popu"
46 Brendaniana.
hearths of the Fians), consisting of immense quantities
of burned stones, charcoal ashes and cinders, heaps of
oyster-shells and various other shells, mixed with the
bones of oxen and smaller animals, and the tines and
other parts of deers' antlers, &c. There are many
other such " kitchen-middens " through those sand-
hills still visible ; many others have, no doubt, been
covered by the shifting sands; but this congeries of
them is the most extensive I have discovered there.
Whether " the hosts of the Fianmen " actually prepared
their grand feasts, and partook of them at this interesting
place or not, we may safely assert that the residuum of
the viands still found there would indicate "noble
feasting," "fitting meed," for even "the ancient chivalry
of Erin."
The coast along this strand, as well as the whole sea-
board of the barony of Clanmaurice, is very inhospitable
to sea-farers ; and there is no safe harbour there except
the small estuary opening between Fenit Island and
Barrow ; even this is dangerous and difficult of approach
from the bay. In consequence of this, the sea-faring
dwellers along that coast, who, O'Donovan tells us, were
known as feara feorna ("men of the shore"), must
have been hardyand daring mariners. Among these
Brendan had his birth, and spent much of his youth
and early manhood, and from them he may have imbibed
his " love of ocean," and first felt his ardent longing
To see the isles that gem
Old ocean's purple diadem.
Often, perhaps, sauntering on the shore near the home
Notes on the Irish Life. 47
of his parents, when the sun was sinking in the west,
he may
Have watched the line of light that plays
Along the smooth wave, tow'rd the burning west,
And longed to tread that golden path of rays,
And thought 'twould lead to some bright isle of rest.
Some years ago I was present at the launching of
a lifeboat (" The Admiral Butcher ") at Fenit. There
was a dejeuner, and speeches, of course, on the occasion
Dr. Haughton, Senior Fellow of Trinity College, was
present as the friend of Surgeon Butcher, also of Trinity
College; and in his genial, happy manner, proposed
the toast of " The Church/' to which he called upon me,
as the senior clergyman there, to respond. Speaking
at Fenit, the birthplace of the great sailor saint, and
on such an occasion, I could not help referring to
St. Brendan and his voyages, which I did in these
words : — " As far as w history and even legend carry us
back, the people of this district have been brave and
daring seamen. The earliest name we find for them
in Irish history is ' Feara-feorna,' which may be
Englished, ' long-shore men ; * and from amongst them
sprang the bravest and greatest sailor that perhaps the
world has ever seen — I mean Brendan, the voyager,
who was born and nurtured very near the spot where
we are now assembled, at Fenit, close upon fourteen
hundred years ago. We read in his Life that when he
ventured ' to tempt the main ' by his perilous voyages
on the broad Atlantic, in his little corrachs or corracles,
not half the size, probably, of our lifeboat of to-day, he
was joined in his adventure by a crew of brow «£&&&&
48 Brendaniana.
mostly from this district. The story tells us that when
he was about to set sail, three other men from his
monastery at Ardfert rushed into his boat, and were
permitted, at their most earnest entreaties, to share in
the dangers of the enterprise. Of such stuff are our
sailors made, and I have no doubt that the men of
to-day, the representatives of the * feara-feorna* of old, are
not degenerate sons of those * sea-shore men, and will
handle our lifeboat as bravely and deftly as befits
worthy children of the great navigator, St. Brendan."
8. — " The Fountain of his Baptism (Tubber-na-molt,
or Wether's Well).
This is a remarkable well, in the townland of Tubrid,
parish of Ardfert, which still bears the name of
" Wether's Well." It has been for many generations
an object of great devotion and pious pilgrimage
throughout large districts of Kerry and the adjacent
counties ; and there is not, I believe, any " holy well "
in this county so frequently and generally visited for
the purpose of "giving rounds," as the people say, or
performing certain devotions about the well, as this
Wether's Well. I do not think that the devout
visitors there intend special honour to St. Brendan, or
that many of the pilgrims know of that saint's personal
relations with the sacred place ; but there can be no
reasonable doubt that his baptism there was the
fons et origo of those pious pilgrimages which grew up,
and have continued without ceasing for many centuries
from generation to generation, though the original
source and incentive to the devotion have been lost to
popular remembrance in the lapse of ages.
Notes on the Irish Life. 49
The legend of the " three wethers bounding from
the well," as the reason of its name, which probably
arose at first from the handsome " turn or treat "
(" caomh cor" in the Irish quatrain), contrived by
Airde MacFidaigh for Bishop Ere, in presenting him,
as " the fee for Brendan's baptism," with those wethers
from his large flocks pasturing near the well, has held
its ground in popular tradition to the present day, but in
a curiously altered shape. The legend now runs that it
was during " the dark and evil days " of the penal laws,
when the faith of the people was banned, and a price
set on the head of their priests, some religious celebra-
tion, at which there were three priests present, was
being held in the hollow, or low ground, near this well.
Suddenly the alarm was given by the watchers on the
neighbouring heights, that the priest-hunters, with
some bloodhounds, were at hand. When they reached
the place the priests were nowhere to be seen, but
three wethers sprung from the well before the blood-
hounds, and led them a hot chase across the country
for five miles or more until they suddenly disappeared
near the sea, at a ford, hence called Atlicaorach
(" sheep-ford") to the present day, leaving their blood-
hound pursuers, canine and human, completely at fault.
In this manner the origin of the name is accounted for
by people in this district who never heard of St. Brendan's
baptism at the well, nor of the " baptismal fee " of the
three wethers.
There is no record of such interference as this with
any religious celebration there, nor of this wonderful
deliverance of the priests engaged therein \ Ywk\JekStfcSs>
50 Brendaniana.
no doubt' that Mass was often celebrated near this well
in those dreadful times of persecution, and a rude stone
altar stands there still, in the frontal of which is set up
a carved panel of black marble, 3 J feet long by 2 feet
high, showing three figures in excellent workmanship ;
the central one being that of a deceased bishop or
abbot, in mortuary cerements, having on his right side
the figure, probably, of St. Brendan ; and on the other,
that of a nun, probably St. Ita, who may have been the
patron saints of the deceased. This beautifully carved
panel had formed part of an altar-tomb, either at
Ardfert Cathedral, or at the Abbey Church of Ardfert,
or at that of Kyrie Eleison, Odorney, and was the work
of the sculptor, in the thirteenth or fourteenth century ;
but in whose memory it was erected, there is no record
or tradition. It was brought from one of those sacred
shrines by some faithful Catholics, soon after the ruin
and desolation wrought on their churches by triumphant
heresy in the wars and confiscations of the sixteenth
and seventeenth centuries ; when it may have been said
of each of those sacred temples and abbeys : —
Empty aisle, deserted chancel,
Tower tottering to your fall ;
Many a storm long since has beaten
On the grey head of your wall !
Gone your abbot, rule, and order,
Broken down your altar stones ;
Nought see I beneath your shelter
Save a heap of clayey bones.
Oh I the hardship, oh ! the hatred,
Tyranny and cruel war,
Persecution and oppression,
That have left you as you are. *
•Coffins'* " Lament on Timoleague Abbey."
Notes on the Irish Life. 51
The faithful Catholic people, who were despoiled of
those sacred shrines, loved them even in their desolation,
and, in their love for the very stones of their sanctuaries,
brought away this beautiful relic therefrom, and lovingly
set it up " in the wilderness,'* into which they and their
priests had been driven to worship their God, as a
temporary altar near this "holy well," on which the holy
Mass may be said, and from which the Bread of Life may
still be broken to them, even in the desert, by their
devoted priests ; just as the Jews of old, in the darkest
hour of their affliction, when they were driven into
exile, torn away from home and country, and from the
great temple of God they loved so much, sought, in
many instances, to carry away with them into captivity
stones from the sacred courts of the temple, as some
solace in their sorrows, and as a reminder of the glories
that had been, even as " they sat and wept by the
rivers of Babylon." »
This rude altar is still very much venerated by the
people of the district, and to the present day all pilgrims
to the well deposit upon it their simple votive offerings.
It is told, that some time after this altar-panel was set
up there, a Cromwellian settler near Tralee, in his
bigoted hatred of the Catholics of the neighbourhood,
resolved that they should not have even the poor
comfort of possessing this one stone of their despoiled
sanctuaries, and sent a cart and bullock with some men
to remove it to his place at Killeen (Oakpark) near
Tralee. These men succeeded in getting the stone into
the cart,, and were bringing it away, rejoicing on the
high road by Dun-da-radharc, until they reached tb
52 Brmdaniana.
place now called Bullock-hill, when all at once bollock
and cart broke down, and could not be moved one inch
farther by all the powers of the Cromwellian bigot.
There the stone remained, as the story tells, for some
time, until the Catholic people mustered in force, and
bore the stone back again in triumph, and set it up
once more beside the well, where it still remains ; while
of the bigoted tyrant, who sought to remove and dese-
crate it, though a grantee of large estates in Kerry, not
a vestige of his kith or kin is to be found in Old Killeen
(newOakpark) for many a day.
The well is* distant about five miles from Fenit,
where Brendan was born ; and \rhen Bishop Ere chose
it as the place of his baptism, so far from the home of
his parents, it must have attracted special veneration
even then; very probably it was generally used as the
baptismal font for the first Christian converts in the
surrounding districts, before baptismal churches, or even
the earliest Christian oratories, were erected there.
It must have been a remarkable fountain in those
early times, for even now, when the volume of its waters
is much reduced, there is an abundant spring of the
purest water gurgling up from the native rock at all
seasons. It supplies a large stream or river, now called
" the Thyse," which flows on through Ardfert, beside
the cathedral grounds, to the sea, and on the brink of
which the Franciscans founded their house at Ardfert in
1253. This river was anciently called the " Gabhra "
(Goura), and must have been much larger than it is at
present; for it is told in local tradition, that it was one of
those rivers (fifty in number, the Latin Life says) that,
Notes on the Irish Life. 53
being Ashless, were blessed by Brendan, and " caused
to abound in fish ;" but in the course of time, those
who fished there churlishly refused a salmon to the
monks of Ardfert, which they wanted for a special
occasion ; the blessing was withdrawn, and ever since
the Thyse is a Ashless stream, as it had been before
Brendan's blessing.
9. — St. Ita, the Foster-Mother of Brendan.
This was the virgin-saint of Cluain-credhail, or
Killeedy, County Limerick; patroness of the diocese
of Limerick, often called the Brigid of Munster. She
was born of noble parents, in the Decies, County Water-
ford, and died at her convent of Killeedy, full of years
and sanctity, in a.d. 570, according to the Annals of
Ulster. The date of the foundation of the convent at
Cluain-credhail is uncertain. It may have been one
of those established by St. Brigid herself, 'during her
travels in Munster, with a community of her nuns,
under the guidance and patronage of St. Ere of Slane,
of which her Lives give a rather confused account.
I think it may be fairly inferred from what we read in
those Lives of her progress on the occasion, that she
visited the Ciarraighe, " the relatives of her friend,"
St. Ere, " whom she desired to see ;" and that having
come into Kerry, she abode there "for some years"
with the nuns, " in the house beside the sea," not far
from where Bishop Ere dwelt. If the holy bishop did
reside at Kilvicadagh, on the southern slope of Kerry
Head, as I suggested in a previous note, I would take
the " house beside the sea," where St. Brigid abode for
64 Brendaniana.
some years, to be the very ancient church and convent
at Glendathlion, over the Shannon, on the northern
slopes of Kerry Head, near which there is a holy well in
great repute, known as St. Brigid's Well to the present
day. If these surmises are well founded, we may
readily believe that St. Brigid, on her way towards
Kerry, and under the direction of Bishop Ere, founded
the nunnery at Cluain-creadhail, perhaps some years
before St. Ita left her parents' home in the Decies, and
sought refuge from the world in that remote and retired
spot "at the foot of Slieve-luachra." She must have
come there some time before St. Brendan's birth in 483,
and must have already won the special friendship and
entire confidence of the Bishop, St. Ere, when he placed
the youthful Brendan, at the age of one year, under her
fostering care for five years.
She seems to have had a special aptitude and grace
in the fostering and education of youthful saints. Hence
St. Cuimin of Connor, in his poem on the characteristics
of our early Irish saints, devotes a stanza to the praise
of St. Ita, beginning thus : " St. Ita loved much
fosterage." One of her best-beloved foster-sons was
her own nephew, St. Mochaomoge, or Pulcherius (as
his name wao» latinized), whom she nurtured and
educated in her convent from his childhood until he had
reached early manhood, well trained in virtue and well
stored with learning. One of the few popular traditions,
from St. Brendan's time, I found surviving here in
Ardfert, regards this saint and his foster-mother, St.
Ita ; it runs thus : Some time after St. Brendan had
founded his first monastery at Ardfert, his foster-mother.
Notes on the Irish Life. 55
St. Ita, desired to visit the house and the monks there
of whose fervour she had heard much praise, and she also
wished to ascertain whether her nephew, Mochaomoge,
who had secretly left her some time before with the
intention of entering a monastery, and of whose where-
abouts she had no knowledge, had joined the holy
community at Ardfert. Accompanied by one of her
nans and a holy priest who knew the way, she made the
toilsome journey over Slieve-luachra and through the
dense forests that then covered much of the plains of
Kerry, and at length reached the high ground, now
called Doon, in the parish of Tralee, where she was
hospitably entertained by the lord of the Dun. This
elevated spot commanded an extensive view of the two
great plains of Kerry, north and south ; and the story
tells that when Ardfert, on the west, and Bathoo, on
the north, were pointed out to the saint as the sites .of
monasteries lately foreided by St. Brendan, she burst
forth into praises of God, who had blessed her eyes with
that delightful vision, and declared that the Dun, which
afforded her so glorious a prospect, should henceforth be
called Dun-da-riarc (" Fort of the beautiful prospect "),
as it is called to the present day.
After some days' rest here, the saint proceeded on
to Ardfert, visiting the well of St. Brendan's baptism,
" Tubber-na-molt," on her way ; and when she arrived
at the monastery she found -the monks on religious
retreat for the day, and unable to admit her then.
Some of the brethren had gone to the neighbouring
strand, as was the custom, to gather shell-fish for their
fasting fare, and met St. Ita on ttieix xetovxni* \rok
56 Brendaniana.
could not' then speak to her. Next day, when the
monks were off retreat, they received the saint with
joyous welcome, and gave her the glad tidings that her
dear foster-son, Mochaomoge, whom she sought so
anxiously, was for some time a fervent member of their
community. The story, as far as I heard, and " I tell
the tale as 'twas told to me " many years ago by an old
intelligent fanner, who was very much of a " shanachie "
(Irish story-teller), does not say whether St. Brendan
was then at his Ardfert house to welcome his dear
friend and foster-mother, St. Ita, or not ; but very pro-
bably he was away on one of his great Atlantic voyages
at the time. The whole tale accords very well with
what we read in the Lives of St. Ita and of Mochaomoge,
of their habits of " travelling " on such visits to other
monasteries, and especially of St. Mochaomoge's long
wanderings in quest of " the place of his resurrection,' '
which he found at Leamokevoge, near Thurles, Co.
Tipperary, where he died, and where his memory is
held in special honour.
There was very probably some religious establish-
ment at Eathoo, even at that early period ; but whether
it was one of St. Brendan's foundations, cannot now be
surely known. The earliest account I have met of the
residence of a bishop there or near it, is the reference to
St. Lughdach by the Scholiast on the "Festologyof
iEngus," at the 6th October : " Lugdach espoc. . , .
7 ata hi raith muige tuaiscirt hi Ciarraige luachrai A.
oc daire mochua for brufeile ("And Lughdach Bishop
. . . also belonged to Bathoo, rath of the north
plain, in Kerry-luachra ; that is, to Derrymochua, or
Notes on the Irish Life. 57
Derricoe, on the brink of the Feale) . Bishop Lughdach ,
according to Dr. Petrie, erected a church at Eathoo,
and his festival day was October 6th. He was of the
same Kerry stock as St. Brendan, but not in the same
line or branch, for he was of the Ui Ferba', a very
extensive sept in early Kerry, which afterwards gave its
name to a large Cantred and rural deanery, stretching
along the coast from Killury (Causeway) to Brandon-
hill, which was known as " Offerba," and sometimes
" Farbowe," in later records ; while St. Brendan was
of the royal branch of the Altraighe. St. Lughdach's
" floruit " must have come very soon after St. Brendan's,
judging from his pedigree, in the Martyrology of
Donegal, and also from the fact that he was the uncle
of St. Caoilin, of Termon-Caoilin, an illustrious Kerry
saint, who was famous for her sanctity in Connaught,
and who was able to protect there, before the King, her
" Kerry cousins," the Ciarraighe, who migrated thither
in such large numbers shortly before St. Brendan's
death, as we may learn from John O'Donovan's account,
taken from a MS. in Trinity College Library.
10. The Irish word here, agh, is given by O'Eeilly as
meaning " an animal of the cow kind." Dr. Stokes
translates it, "hind;" but the adjective " wild " may
better apply to " a wild cow " on the impassable wastes
of Slieve-luachra at that time, than to any kind of deer>
of which there were few tame ones then, to distinguish
from those that were " wild;" and, surely, a cow's milk
was more suitable for the youthful Brendan than that
of " the hind with her fawn."
11 . St. Brig, sister of St.Brend&n *, aefexvote ^ surgta
( 68 Brendaniana.
12. The Irish text of those words of Brendan is some-
what obscure. Dr. W. Stokes and Dr. B. MacCarthy
agree in giving them a sense that puts rather un-
seemly language into the mouth of this favourite
pupil of Bishop Ere. Dr. MacCarthy translates them :
"Go home, and take my curse; what brought you
here?" while Dr. Stokes renders the passage: "Go
away, and curse whoever brought thee here." Now I
venture to say that both are needlessly vigorous in the
rendering of " miscaidh " (misguis, in modern Irish),
whether in an active or passive sense ; for it may mean .
here "anger" or "resentment;" and the sense would
be : " for this whipping you will get, don't blame me ;
but have blame and resentment to whoever left you
here so carelessly, to disturb me at my reading."
The " flaxen-haired maiden " was the daughter of
the princely chief of O'Flannan, an extensive sept-land
on the slopes of Crusuifhloin, pronounced " crusiline"
(O'Flannan's Cross), of which O'Heerin wrote the
following quatrain : —
Ui-Flannan, extensive land,
A great land of delightful streams ;
O'Duibhduin is over the warm land ;
He is its king, and his care is upon it.*
O'Donovan could not identify "the situation of
this territory of the O'Duibhduins ;" but there is no
difficulty about it now, since the publication of the
" Taxation of the diocese of Ardfert " for a.d. 1300,
in the Calendar of Documents, Ireland, brought out a
few years ago. In this we find the rural deanery of
* O'Donovan's translation.
Notes on the Irish Life. 59
" O'Flannan and O'Dtorney," the first church therein
being Antrum Brendani (cave of St. Brendan), now called
O'Brennan, which locates " O'Flannan " beyond all
doubt, and from which we may fairly infer that the
O'Duibhduin of St. Brendan's day was the father of
" the flaxen-haired maiden/' and that one of the same
family Was the Bishop Duibhduin, mentioned above in
note (3) as one of the " envious bishops" who disturbed
St. Carthage Mochuda on his first mission in his native
Kerry, and of whose church we still have some vestiges
at Kilduff (Church of Duibh-din ?) on the sunny slopes,
" the warm land " of O'Flannan, not far away from
Antrum Brendani, or O'Brennan.
13. The Uaimh Brenainn, or cave where Brendan
performed this penance, imposed by Bishop Ere, is well
known for many centuries as the site of a parish church,
and the name of a parish now called O'Brennan (the
"O" representing the Irish " Uaimh" or cave), in the
barony of Trughanacme, where there are the ruins of an
ancient church, and a large and much-used grave-yard.
The cave itself was preserved with religious care,
perhaps from the days of Bishop Ere, through many
centuries, and a little nunnery was built and maintained
close beside it for many generations, for the education
of the youth and the edification of the people of the
district. Of this convent I heard an interesting story
some years ago. At some remote period, when disorder
and crime were rife in the country, a band of lawless
men came to the little nunnery at night on evil intent,
and loudly demanded instant admission from the
affrighted nuns. These knew their dxeaAfoY \feT\^«3A
6(£ Brendaniana.
turning to God in fervent prayer, they called upon their
holy patron, St. Brendan, to save his children from
those wicked men. Their prayers were heard, and
instantly delirium seized upon their assailants, who
rushed wildly about until they tumbled into the " cave,"
from which they were utterly powerless to extricate
themselves. There they had perforce to remain for
some time, and though they shouted as loud even as
Brendan " chanted the psalm" within the same cave,
calling on the nuns to release them, they were left in
durance, until the Bishop, who resided in the neighbour-
hood, was brought to impose wholesome penances upon
them, and send them away wiser, if sadder men.
There is no trace now remaining of the little convent,
and even the venerable cave itself cannot be identified
with any certainty. It appears that some vandal in
the vicinity, who wanted building stones, quarried into
the " cave," some forty or fifty years ago, and destroyed
almost every vestige of it.
14.— St. Finan Cam.
This saint was born in the early part of the sixth
century, in Corcadhuine (now barony of Corcaguiney),
of Christian parents, his father being Kennedigh, son
of Maenach, son of Airde MacFidaigh (of whom see
note (5) supra, and his mother Becnait. He was,
probably, a near relative of St. Brendan's, and at a very
tender age was placed under his tutelage and discipline,
very likely in the monastery founded by Brendan on
the western slopes of Brandon-hill some years before
his Atlantic voyaging. Here Finan remained seven
Notes on the Irish Life. 61
years, and so great was bis progress in the practice of
every virtue — so high the degree of sanctity he had
attained, that his master, St. Brendan, said to him :
" Brother Finan, it is not fitting that we should be any
longer in the same house ; but we should have com-
munities in places apart; if you desire to remain here
with brethren of your choice, do so, in God's name,
and I will go elsewhere." " No, father," said Finan,
" I am the younger, and I should not trespass longer on
your labours ; I will go away, therefore ; and bless me,
that my journey may be prosperous." Finan journeyed
on, by Brendan's advice, to Slieve-Bloom, at the foot
of which he founded soon after his famous monastery
of Kinnitty (King's County). He returned frequently
to his native Kerry, as his Life states, and dwelt for
some years on the borders of Loch Lein (Lakes of
Killarney), when, it is most probable, he founded
the monastery at Innisfallen, though his namesake,
St. Finan Lobhair, has been often credited with that
foundation. He is also said to have spent some time
in Iveragh, and founded some houses and churches
there ; but I believe the Finan of Loch-laoich, where
the beautiful ancient oratory of St. Finan, remains,
and of Daire-Fhinain (Derrynane) was quite a different
person. In this opinion I am strengthened by the
following quatrain in the Dirge of Ireland, by Mr.
John O'Connell, the Iveragh poet, who wrote about
1660, and who knew the traditions, civil and religious,
of that country remarkably well. Towards the close
of his Dirge he makes what a competent judge has
called " a supremely beautiful anfli ^taeXafc rc^sk *»
62 Brendaniana.
God and the Irish saints " to save his country and his
faith from further calamity; among other saints he
invokes :
Flonan Cluana-Iraird *$a cleire,
Finan Faithlin air an Lein-loch 9
Finan Locha-laoich, mo naomhsa,
Do rug dnphlaig Uibhrathac saor leis.
That is: "Finnian of Clonard and his disciples;
Finan of Tnisfallen on Loch-lein ; and Finan of Loch-
lee (or Loch Currane), my patron-saint, who brought
Iveragh safe from the plague." Here the poet invokes
the Finan of Iveragh, his own special patron saint,
and the patron saint of the many branches of the
O'Connell sept then in Iveragh, and distinguishes him
unmistakably from the holy patron and founder of
Inisfallen, St. Finan, whom I strongly believe to have
been no other than Finan Cam.
In the Latin Life of the latter we have an interesting
story. The saint used what is called a chariot (carbad
in Gaelic) occasionally, and taking a drive one day on
the shore of Loch-lein, his horse dropped dead under
his humble carbad. Suddenly there came forth from
the lake a beautiful pie-bald (the nearest English I can
find for the Latin hyachintinus) horse, that at once
submitted to be harnessed into the chariot, and drove
the holy father on his journey. For three years this
wonderful horse was his faithful servant, and when he
had no further occasion for his services, he ordered him
to return into the lake, which the obedient steed did
without delay. Who has not heard of the legend of
O'Donoghue's " White horse," careering on the Killarney
Notes on the Irish Life. 63
Lakes, of a May morning? Have we here in this
story, in the Vita Sti. Finani, the earliest version of
this Killarney legend ; and is the " piebald steed " of
the man of God, in the sixth century, " that returned
into the Lakes," by his command, the original of the
O'Donoghue's " white charger," so celebrated in after
centuries, even to the present day ? .
I have some reason to surmise that this St. Finan
was the founder also of ancient Achadeo, as well as
Inisfallen, and perhaps Achadeo was the earlier founda-
tion of the two. Dr. Lanigan (Eccles. History, vol. iii.,
page 19) suggests that Kilachaid-conchinne was founded
by St. Finan Cam, in Corcadhuine (Corcaguiney), where
the saint was born. Unfortunately, Dr. Lanigan, with
all his marvellous knowledge of Irish ecclesiastical
history, knew very little of Kerry topography. If he
knew more of it, he might have found out that the
church of Achad-Gconchinne, was not in Corcaguiney,
but in Magh-Gconchinne (Magunihy, as given in Four
Masters, a.d. 1581), and that the church of this achad
(field), in Magunihy, was no other than the church of
Achadeo (field of the two yews), the most conspicuous
achad within the barony of Magunihy. It is not
surprising, therefore, that St. Finan should be honoured
as the patron saint of ancient Achadeo for so many
centuries; but it is strange and regretable, that the
patron-day should be given to another Finan, who
had really no just claim to it ; and that in the lapse of
ages, March 16th, the feast day of St. Finan-Lobhair,
should have supplanted April the 7th, the festival-day
of St. Finan Cam, the special friend oi ^\u^£>tk&&sxsl\
64 hrendaniana.
and it is still more strange that this feast-day of Finan
" the Leper," should be also the patron-day of St. Finan
of Lochlaoich, the patron saint " who brought Iveragh
safe from the plague/' and who founded those beautiful
churches and oratories, the ruins of which yet remain
in that barony, where St. Finan-Lobhair never came.
15. — "The Pillar-stone that yet remains."
In the townland of Lerrig, within a short distance
of Tarmuin-Birc, of which I wrote in note (4) supra,
there stands a very curious pillar-stone, called Gallane-
Lerrigeh, which must have stood for centuries, perhaps,
before St. Brendan's time, so notable are the tokens of
hoar antiquity upon it. It bears an inscription, in
Ogham characters, which, from the weathering of the
stone and other causes, is now illegible. At a short
distance it has the appearance of the mutilated trunk
of a human figure, and it would not require a lively
imagination to fancy that this curious stone was really
that pillar-stone, in the shelter and shadow of which
St. Brendan's protegi had his miraculous escape from
his enemies.
16. — "Holy Orders" of Priesthood of
St. Brendan.
St. Brendan was ordained priest after his journeys in
Connaught and elsewhere in Ireland, by Bishop Ere, a
short time before his death, in 512 or 514. The holy
Bishop must have soon after withdrawn from Kerry to
his hermitage over the " blue waters " of the Boyne,
to prepare for a saintly death.
Notes on the Irish Life. 65
17.— St. Colman MacLbnin.
St. Colman, bishop, founder, and patron of the
Church of Cloyne, was of the royal family of Munster.
In his earlier years he was distinguished for his poetic
talents and was court poet at the royal court of Cashel,
but after his conversion by St. Brendan he consecrated
his poetic gifts to the service of religion. His con-
version took place about the middle of the sixth
century, for he assisted, it is said, about that date, as
royal bard at the inauguration of Aodh Caomh, as King
of Munster. The story of his conversion is given in
the Book of Munster (Eoyal Irish Academy) as follows :
A dispute arose between rival claimants of the king-
ship of Cashel. Aodh Caomh was declared king, but
Brendan, who was present, and MacLenin, were given
as guarantors to the other claimant, that the kingship
should be given to him, after Aodh's death, or to his
son, if he did not survive. Then it was that Brendan
saw a watch of angels over Lothra (North Tipperary),
and told of it to the king. Brendan sent one of his
disciples with MacLenin (Colman) and witnesses from
the king to ascertain what had occurred there. When
they reached the place, they found the shrine of
St. Ailbe (who had died some time before) in the form
of a chest — which had been lately stolen, and the bodies
of the young men, who had stolen it, dead in the neigh-
bouring Lake — " whom God had drowned." " The
shrine was brought by MacLenin to Brendan, and he
knew that God's grace was upon MacLenin, who had
brought it in his hands; then he said to li\mtta&^
66 Brendaniana.
was not fitting that those hands that had touched and
bore the holy shrine of the blessed Ailbe should ever
after be employed save in the sacred ministry of God.
Hence MacLenin left the court of the king and
became a disciple of St. Brendan's."
The date of the foundation of his church at Cluain-
uamha (Cloyne) is not certain. He died in the year
604, on the 24th of November, the day marked in all
the calendars of Irish saints, and on which his festival
is still observed in the diocese of Cloyne.
18.— The Poem of St. Colman, in honour of
Brendan.
This poem consists of five quatrains, the first of
which I give in the Irish text. Dr. Whitley Stokes
says that the poem is not given in the Brussels MS.,
and as he had no other copy but that in the Book of
Lismore, he could translate " only a few words of it."
The language seems to be very archaic, and probably
was carelessly transcribed. I sent my copy some years
ago to an Irish scholar of some repute, and he returned
it untouched. Another Gaelic scholar whom I employed
sent me a translation which I do not consider reliable.
19. — St. Jarlath.
This great saint was born late in the fifth century,
of a noble family. He was educated by St. Benignus,
at bis school of Kilbannon, which he established some
years after his mission in Kerry. He founded a monas-
tery at Cluainfois, not far from Kilbannon, and here it
was that St. Brendan visited him and remained under
Notes on the Irish Jjife. 67
his instruction for some time. St. Brendan foretold
that " the place of his resurrection " should be, not at
Cluainfois, but at Tuaim-da-Guallan (Tuam) ; and he
accordingly removed thither afterwards, where he
founded a church, which, in the course of time became
the see of the Archbishop of Tuam. The year of his
death is not known; and his festival, though marked in
some calendars on the 26th of December, is observed
in the Archdiocese on the 6th of June.
20. — The Poem composed by St. Bbendan and
St. Jablath.
Dr. W. Stokes has not given a translation of this
poem, as he could fincl no second copy to help in getting
at the sense. I find a translation, or rather a para-
phrase of it, in the Notes on the Life of St. Brendan,
in vol. viii. of the Irish Ecclesiastical Becord, page 85
(New Series, 1871-72). Where this was • clearly too
loose from the text, I have tried to bring it closer, and
I think I have succeeded to some extent. The site of
this Ard Belig na n* angel, was, it appears, the property
of MacDuach, son of Duach Teangumbha, alias
Galach (the Valorous), King of Connaught, who died
in 504 {Four Masters in anno.), and Jarlath promises
to give him for it " its full price," viz., abundance of
temporal blessings and heaven without end.
21. — The Bule dictated by the Angel.
No fragments of this Bnle are now extant, or have
been discovered, though it was known to the writer of
the Latin Life of Brendan, who must have compiled it
many centuries after the saint's \\te\>vmfe, lot \» wj%
68 Brendaniana.
" that Brendan shaped his life and that of his monks',
according to that Bule, which is still preserved by the
successors of the saint."
Other roles of this kind have come down to us from
the immediate disciples of St. Patrick, who were the
fathers and masters of monastic discipline in our early
Church, even in St. Brendan's time. Perhaps the most
valuable and most complete of those is the Bule of
St. Ailbe of Emly, a good translation of which is given
in those Notes on the Life of St. Brendan that I referred
to before, and of which the writer says : " It is not too
much to say that, in some respects, this is the most
precious document that has been handed down to us by
our fathers. It tells us the principles which guided the
monks in their practices of religious perfection ; it sets
before us the daily routine of the community life ; it
mentions the various superiors, their special duties, the
virtues to be practised, the faults to be shunned ; it
descends to the minutest details connected with the
religious, and gives even the quantity and quality of the
food to be used at their frugal repasts. This ancient
Bule consists of sixty-nine strophes, and the Boyal
Library, Brussels, preserves a very old and complete
copy." What u pity that the Bule of St. Brendan,
which was so excellent that it was believed to have
been dictated to him by an angel, has not been similarly
preserved !
The Plain of Ai, where St. Brendan is said to have
received his Bule of the religious life, and to have
wrought the signal miracle stated in the text, was,
according to John O'Donovan, in his Notes to Leabhar
Notes on the Irish Life. 69
na-g-Ceart, " a beautiful plain in the county of Eos-
common, extending from near the town of Eoscommon to
the verge of the barony of Boyle, and from the bridge of
' Cloonfree,' near Strokestown, westwards to Castlerea."
These are, he says, the limits of this plain, according to
a local tradition ; but, he adds, the surmise that, from
the position of the Ciarraidhe-Aei, a colony of Kerry
people, who migrated to this part of Connaught, about
St. Brendan's time, under the patronage of St. Caoilin,
a Kerry saint who dwelt there, and through her in-
fluence with King Aedh MacEochaidh, were granted
lands upon this plain, it must have extended farther to
the west, beyond Castlerea, and may have included a
portion of the county of Mayo, near the town of
Turlough, in the barony of Carra.
In reference to the offer of land made to St. Brendan
by the King, the Latin Life of the Saint, in the
Burgundian Library, JBrussels, tells us that "the man
of God, not wishing to be puffed up with -worldly favours,
declined the proffered gift, but gave his blessing in
return for the offer made to him, and took his departure
for West Connaught, where he may conceal the great
fame of his miracle. There, in some time, he converted
many souls to Christ, and then returned, with many
disciples, to Bishop Ere."
22. — The Motives of the Great Voyages on
the Ocean.
These are variously represented in the Lives. In the
Irish Life, the words of the Gospel, quoted in the text,
urged the saint to leave home and famibj *xA waa&rj
70 Brendaniana.
for " the love of God that grew in him exceedingly ;"
and to seek " the secret, retired, secure retreat in the
ocean, far apart from mankind." In other accounts of
his voyage, his motives are set down to his burning
zeal for the salvation of souls that in those remote isles
of the ocean, may still " gasp and faint for God's refresh-
ing word ; " as our national poet, D. F. MacCarthy, so
well expresses it, in Brendan's person : —
I grew to manhood by the Western wave
Among the mighty mountains on the shore ;
My bed the rock, within some natural cave,
My food whate'er the seas or seasons bore ;
Myoccupation, morn and noon and night,
The only dream my hasty slumbers gave,
Was Time's unheeding, unretuming flight,
And the great world that lies beyond the grave.
And thus, where'er I went, all things to me
Assumed the one deep colour of my mind ;
Great nature's prayer rose from the murmuring sea,
And sinful man sighed in the wintry wind ;
The thick-veiled clouds by shedding many a tear,
Like penitents, grew purified and bright,
And, bravely struggling through earth's atmosphere,
Passed to the regions of eternal light.
And then I saw the mighty sea expand
Like Time's unmeasured and unfathomed waves
One with its tide-marks on the ridgy sand,
The other* with its line of weedy graves.
And as beyond the outstretched wave of time,
The eye of faith a brighter land may meet
So did I dream of some more sunny clime,
Beyond the waste of waters at my feet.
Some clime where man, unknowing and unknown,
For God's refreshing word still gasps and faints
Or, happier rather, some Elysian zone,
Made for the habitation of the saints.
Notes on the Irish Life. 71
The thought grew stronger with my growing days,
Even lie to manhood's strengthening mind and limb,
And often now amid the purple haze
That evening breathed upon the horizon's rim —
Methought, as there I sought my wished-for home,
I could descry amid the waters green,
Full many a diamond shrine and golden dome,
And crystal palaces of dazzling sheen.
But angels came, and whispered, as I*dreamt:
" This is no phantom of a frenzied brain —
God shows this land from time to time, to tempt
Some daring mariner across the main.
By thee the mighty venture must be made ;
By thee shall myriad souls to God be won ;
Arise, depart, and trust to God for aid I"
I woke, and kneeling, cried, " His will be done I"
In the valuable and interesting Preface to JubenaPs
edition of the Latin Life of St. Brendan, we find another
curious account of the reason of his great voyages,
which, as it may help to explain the analogy " in the
manner of life and character" of St. Thomas the
Apostle, and St. Brendan, set forth in a " List of Saints
who were similar in their manner of life," contained in
the Book of Leinster, I will give it here.
Jubenal refers to an early version of the voyage of
Brendan in ancient Low-German, or Low-Saxon, written,
he thinks, in the fourteenth century. It is metrical, consist-
ing of 1,752 verses, and agrees, in the main, with the Latin
and French versions, but the opening is different : —
" Brendan, having read a book full of miraculous
stories, so strange and incredible, waxed indignant at
such extravagancies, and threw the book into the fire.
Then God, to punish his incredulity, commanded him
to forsake his country — to take ship and •troraftfe ^3ca
72 Brendaniana.
wide ocean for seven years, that he may see, with his
X)wn eyes, those wonders, and greater than those
wonders, he deemed so unworthy of his belief/' This
is somewhat parallel with St. Thomas's incredulity, as
narrated in the Gospel ; and some story of the kind may
have led to Brendan's being compared with St. Thomas
by the old Iri3h writers.
23. — Sliebh-Daidche (Brandon-Hill.
From the context here, it seems that the place where
Brendan first heard "the voice of the angel from
heaven," was not far from this Sliebh-Daidche, to which
" he retired alone," and from which " he gazed upon the
vast and gloomy ocean on every side ;" and there can be
scarcely any doubt that this place was the house or
monastery founded by him at the foot of this mountain
on the west, where he had St. Finan Cam under his
religious training for ueven years, as stated in Note (14)
supra, and where he dwelt occasionally for many years
before his Atlantic voyages. The site of this foundation
of the saint may be approximately determined by a.
story preserved in the Itinerary of Geraldus Cam-
brensis, quoted by Holinshed, in his quaint style and
language, as follows : — *
Legend op St. Brendan.*
" In the south part of Munster, between the maine
sea coasting on Espaine (Spain) and St. Brandon's
Hills, there is an island, of the one side encompassed
* From Kerry Magazine, vol. ii. t p. 95.
Notes on the Irish Life. 73
with a river abundantlie stored with fish, and on the
other part enclosed with a little brook, in which place
St. Brendan was very much restante. This plot is
taken to be such a sanctuary for beasts, as if anie hare,
fox, stag, or other wild beaste be chased near that
island by dogges, it making straight for the brooke, and
as soon as it passeth the streame, it is so cocksure, as
the hunter may perceive the beasts resting on the one
bank, and the dogges questing on the other brim, being,
as it were, by some invisible railes unbarred from
dipping their feet in the shallow ford to pursue the
beaste chased. On the other side of this island there
runneth a river stored above measure with fresh fish,
and especially with salmon, which abundance proceeded
from God to provide the great hospitality that was kept
there ; and in order that the dwellers thereabout shall
not, like pinching costrels, make any sale of the fish,
let it be poudered (salted) as artificially as it may be,
yet it will not keep above the first night or daie that
it is taken, so that you may eat it within a short
compasse, otherwise it putrifieth, and standeth to no
steade."
This " plot that was so great a sanctuary for beasts,"
where " St. Brendan was very much restante," can be
easily traced even at present. It was on the banks of
the river Feoghanach, which flows from a lake on the
western slope of Brandon-hill, and which forms a fine
river for some miles before it reaches the sea near
Smerwick harbour. For its size and the length of its
course, it is one of the best and earliest salmon rivet*
in Ireland, its fish being of a Bmgo\a.xV5 ^&&a*t& w&
74 Brendaniana.
delicious quality. I had some experience of this on a
certain occasion many years ago. A friend sent me a
-present of two salmon from the Feoghanach, for use on
Christmas eve. When I received them it was, of course,
the close season there, as on every other river in Kerry,
and I thought my friend, while intending to be very
kind, was not very judicious in his kindness, in sending
me what I assumed to be " black," because unseason-
able, salmon. However, I had the fish cooked, "within
a short compasse ;" and I certainly did not " pouder "
(salt) any of them, when I found them both in splendid
condition and of delicious quality. On the borders of
this river, in the townland of KiKjuane, there are the
ruins of an ancient church, which gives a name to the
parish as well as to the townland, Kilquane (Church of
Cuan or Mochua), the founder of which lived very
probably not long after the days of St. Brendan, and
who seems to have been a very zealous and successful
church- founder in Kerry, where we find no less than
five very early churches bearing the name Kilquane ;
and, perhaps, as many more named from Mochua, an
alias of the same holy man. But the church and
monastery of Brendan's foundation lay on the other
side of this river, somewhat nearer to the western
slopes of Brandon-hill, where we find a townland
named Shankeel (Sean-Cill, or Old Church), on which
there bad been a church of earlier date than Kilquane,
which was called the " Old Church," when Kilquane
was founded many years after it. Here, I surmise, lay
the scene of Gerald Barry's marvellous story, though
" the httle brook" there has lost its wonderful virtues,
Notes on the Irish Life. 75
and " the invisible railes " are no longer bars to the
hunters' " dogges."
On this townland of Shankeel, and on the adjoining
one, Ballynavinoorach, there are, or were some years
ago, the remains of a large number of " dogbanes/* or
ancient beehive cells or houses, which may have been
the dwellings of the monks whom the .great repute of
St. Brendan had gathered around him in his monastery
there ; and higher up on the hill-side, where it slopes
sharply towards the precipitous cliffs of that most
picturesque coast, we find amid the moory wastes a
green plot, called to the present day, " fuithir-na-
manac " (the good land of the monks). There can be
no doubt that St. Brendan had lived many years, in or
near this district, in Corcaguiney. In the first of these
notes, in which I gave his most reliable pedigree, it
has been stated that, to all the copies of this pedigree,
in MacFerbuis and the Leabhar Breac, there is added
the scholium, " Agus do Corcadubhne dho " (he also
belonged to Corcaguiney), plainly intimating his long
residence there. And we are told in the Latin Life,
that " soon after his priestly ordination," he founded
cells and monastic houses in " his own country, but
not many, before his voyage in quest of the land of
promise." One of those I believe to have been the
monastery of Shanakeel or Ballynavinoorach at the
foot of Brandon-hill, which was founded about the same
time as his proto-monastery at Aidfert-Brendan.
From this monastery the saint often retired into the
mountain then called " Daidche," but with which hia
name has been associated for long cei\\»\xfvfefc\ *xiVfcs5»
76 Brendaniana.
he devoted much time to prayer and heavenly contem-
plation. And what a place for heavenly contemplation
was this ! How happily could the saintly soul here
withdraw from cares of earth to commune alone with
God while he knelt in lowly reverence on those heights
of the eternal hills, surrounded on every side by
the works of the Creator ! Who can describe that
glorious vision that fills the eye and bewilders the sense
from Brandon Peak, at its elevation of 3,125 feet ? It
has been well said that no such prospect of sea and
island, and mountain and plain, can be had in the
three kingdoms ; "from Aran of the Saints " on the
north ; along by the magnificent cliffs of Clare ; across
the Shannon estuary, which Arthur Young pronounced
to be "the noblest mouth of a river in Europe ;" by
Kerry Head ; round by those sublime cliffs and head-
lands that go out to meet the " league-long' rollers " of
the wide Atlantic, from Brandon Point to the Dursies,
at the mouth of the Kenmare river, in the far south.
Of the magnificent panorama which greeted the vision
of the saint from this mountain height, may well be
said : —
And thus an airy point he won,
Where/* gleaming with the setting sun,
One burnish'd sheet of living gold,
Old ocean lay beneath him roli'd ;
In all her width far winding lay,
With promontory, creek, and bay ;
And islands that empurpled bright,
Floated amid the livelier light ;
And mountains that, like giants, stand
To sentinel enchanted land.
Brendan gazed upon this gorgeous display of nature's
Notes on the Irish Life. 77
wealth of beauty in ecstacies of gratitude to the great
Creator ; and while he gazed upon that wondrous ocean,
spread out before his eyes like a map, especially at
evening, when " the line of light from the burning
west" seemed a golden path to other climes where
souls may be won to Christ, or where lay some shadowy
land of the blessed, " reposing in the giant embrace of
the deep," it is no wonder that thoughts and impulses
" to tread that golden path " and resolves to go forth in
quest of that " beautiful noble island " which he had
seen in vision, should have seized upon him and filled
his whole soul.
We read in a Life * of Columbus, that his friend, Fra
Juan Peres, who welcomed and entertained him at his
convent at La Eabida, near Palos, and afterwards
secured for him the patronage of Queen Isabella, was
well qualified by nature and study to sympathize with
the thoughts and aspirations of the great discoverer.
He, like Columbus, longed for the discovery of new
lands, in order that Christ might be preached to more
men ; and the place of his abode was well suited to feed
his restless imagination and Christian hopes. He had
built an observatory on the roof of his convent, and he
spent much of his spare time in contemplating the stars
by night and the ocean by day. While he watched and
peered far out upon the wide sea, the question ever
recurred : " Did that mare tenebrosum really bound the
world, or had it a farther shore, with races of men to be
evangelized ? " There was infinite room for speculation
where all was conjecture.
• Father Knight's Life of Columbia.
78 Brendaniana.
In a like spirit had Brendan, centuries before Fra
Peres, gazed upon that mare tenebrosum from his lofty
observatory on Brendan Peak, discussed within himself
like questionings, and was animated by like Christian
hopes and yearnings for new lands where souls
may be saved. This elevated scene of Brendan's
retirement and contemplation must have become the
object of devout pilgrimage in honour of the saint
very soon after his lifetime. He may have built
there one of those primitive oratories, of which so
many examples are still preserved in that district, and
blessed that marvellous well of purest water, that springs
up yet at almost the highest level of the mountain.
But whether he built an oratory there or not, in the
course of time oratories and penitential stations were
erected there, of which the remains are still to be seen ;
and these were thronged with pious pilgrims from very
early times. To accommodate those devout visitors to
the holy mountain, there was made, at some remote
period, a passable causeway over hill and bog for seven
miles, from Eilmelchedor Church to the summit of the
hill, which can still be traced, and is known by the
people as Casan na Naomh (path of the saints). The
course of this is marked on the Ordnance Map (6 in.)
as the " saint's road." Along this " way of the saints "
many a long-drawn-out procession of clergy and laity
moved from the church and house of Brendan at Eil-
melchedor, up the mountain slopes, until they reached
the highest peak, there to join in some devout celebra-
tion. Local tradition tells, that on some high festival,
when there was a grand procession, it was found, when
Notes on the Irish Life. 79
the head of the procession arrived at the holy place, the
missal containing the Mass of the day had been left
behind at the church, seven miles away, and then word
was passed along the line of procession, which reached
all the way back to the church, and the book, in a short
time being sent on from hand to hand, was forthcoming
on the hill-top.
The ascent of the mountain from that direction is
comparatively easy, and along this " way of the saints,"
from the west and south, the toil of the pilgrim was
not very severe ; but the ascent from the east to the
mountain top, that is, from the Cloghane side, was a very
different matter ; for here, indeed, there were stress and
toil in the stiff and rather perilous climb up the dizzy
heights that frowned over the way of the pilgrim.
Bocks, chasms, and sharp declivities, appear on every
side; but, as on the western side, the pathway of
the devout visitor was improved and made compara-
tively easy, so also on this precipitous side, the
ascent has been relieved of many of its difficulties
and dangers by the thoughtful care of the monks.
Steps are cut in the solid rocks; every difficult point of
marsh, intersecting stream, or frowning declivity, is
bridged over with solid stones, well worn by time and
by the feet of the pilgrims, but still firmly and safely
set in their position. This work is evidently one of
remote antiquity, and it must have cost much time and
labour, and required no ordinary degree of engineering
skill to make a passable roadway over such difficult
ground, for three miles, from Cloghane ancient church
to the oratories on the summit of t\ife \i\YL *Y^
80 Brendaniana,
construction of this Via Sacra would alone clearly
indicate the wide-spread repute and esteem in which
this mountain sanctuary of St. Brendan was held as a
place of devout pilgrimage and penitential retreat ; but
the singular fact of its becoming a benefice church at a
very early period, and receiving larger revenues as such
than any church or benefice in the diocese of Ardfert,
except two, as we learn from the Taxation of Ardfert
before the year 1300, gives even a stronger proof of the
multitude of the pilgrims, and the generosity of their
votive offerings at this lofty shrine of the saint. There
is no doubt that to receive and accommodate this
concourse of pilgrims, larger churches and monastic
buildings were erected on the sacred spot, than a visitor
to the place at present would suspect. The remains
visible now are not extensive nor remarkable in any
way ; but some years ago, when the public pilgrimage
of July,' 1868, was being organized, and a temporary
altar set up within the ruins of one of the ancient
oratories there; in providing stones for the purpose
on the mountain-top, a number of sculptured stones
were turned up, some of them arched, others carved,
like the stones in the richly-carved doorway of
Kilmecheder Church ; many of them were of some
foreign marble, and several of them were pierced
through with dowel-holes for gudgeons and cramps
to secure more durably the walls of a church built
on this elevated site. All this would show that a
church of goodly dimensions, and of some architectural
merits had been erected there, as well as oratories and
penitential stations, together with dwellings of some
Notes on the Irish Life. 8l
kind for the Fathers and monastic brethren, who minis-
tered in the church and oratories, and attended to the
spiritual and temporal needs of the pilgrims. It may
well be questioned whether there has been anywhere in
Europe, or perhaps in the world, a mountain sanctuary
such as this Sedes Brendani, at so great an elevation,
amid the clouds and mists and storms inseparable from
the position, with groups of buildings so extensive, and
the concourse of pilgrims so numerous, as graced and
honoured for many centuries this sanctuary of St.Brendan
on the loftiest peak of Brandon-hill.
This " Ecclesia Montis Brendani " was taxed in the
rural deanery of O'Ferba, one of the five deaneries that
composed the ancient diocese of Ardfert before its
union with Aghadoe, and it was the terminal church of
that deanery, which extended from Killury (Causeway)
to Brandon-hill, and there touched the rural deanery of
O'Souris, which wound along the coast from the western
slopes of this hill, and from Dunquin in the extreme
west to the " Villa Pontis," as it is designated in the
Taxatio, now Castlemain, so called from the castle
built on its very ancient bridge across the river Maine.
How long this sanctuary on Brandon-hill maintained
its status of being third in point of revenue of all the
churches of the diocese of Ardfert, which it held in
the Taxation of 1300; or how long it continued to
receive those rich votive offerings from the pilgrims
who resorted to its shrines in such numbers as to give
it that financially respectable position, it is now, I fear,
impossible to ascertain. There is no reason to doubt
that it long maintained a high repute as an approved
82 Brendamana.
penitential retreat, as well as a favourite place of devout
pilgrimage, not only during the Middle Ages, but long
after the religious fervours and the penitential rigours
of those " ages of faith " had unhappily abated.
There is a remarkable case on record, of a penitential
pilgrimage to Brandon-hill in the first half of the six-
teenth century. In the Eegisterof Primate Dowdall
of Armagh we read of a great criminal, a parracide,
guilty of the murder of his son, who, having publicly
confessed his crime and submitted to a course of public
penance, was directed by the diocesan penitentiary
to make a pilgrimage to the principal " penitential
stations " in Ireland before he would be canonically
restored to the communion of the faithful. Among
those principal " stations " Knock-Brenain (Brandon-
hill) holds a foremost place in the list of them given
in the " Begister," ranking with " Ara of the Saints,"
" St. Patrick's Purgatory at Loughderg," " Skellig of
St. Michael," " Holy Cross in Ormond," and the others
enumerated. When the pilgrim returned to Armagh
with proper certificates of his having visited all those
penitential stations, and gave other satisfactory indi-
cations of sincere repentance, he was formally absolved
and reconciled with the Church. This case may be
taken as a fair illustration of the penitential practices
of the faithful in Ireland long before, as well as long
after, the date at which it occurred, while it furnishes a
clear indication of how widely and generally through
Ireland the " Station " on Brandon-hill was recognised
as a suitable resort for such practices of penance.
Though for many long years the sacred shrines on the
Notes on the Irish Life. 83
" Hill " lie rained and desolate, many pilgrims still
resort to it for purposes of devotion and penance, and
some years ago a public pilgrimage thereto, joined in
by many thousand persons, took place, an account of
which will form the last piece in these " Brendaniana."
24. — "Twenty men in each vessel."
In the Irish Life there is no reference here to the
voyage of Brendan to visit St. Enda of Aran for the
purpose of taking counsel with him about his intended
quest of the " Land of Promise of the Saints;" of
which D. F. MacCarthy sings : —
Hearing how blessed Enda lived apart,
Amid the sacred caves of Ara-mhor,
And how beneath his eye, spread like a chart,
Lay all the isles of that remotest shore ;
And how he had collected in his mind
All that was known to man of the Old Sea,
I left the *Hill of Miracles behind,
And sailed from out the shallow sandy Leigh.
When I proclaimed the project that I nursed,
How 'twas for this that I his blessing sought,
An irrepressible cry of joy outburst
From his pure lips, that blessed me for the thought.
He said that he, too, had in visions strayed
Over the un tracked ocean's billowy foam ;
Bade me have hope, that God would give me aid,
And bring me safe back to my native home.
Thus having sought for knowledge and for strength
For the unheard-of voyage that I planned,
I left those myriad isles, and turned at length
Southward my bark, and sought my native land.
In the Navigatio, of which I will give a literal and
unabridged translation, this visit to St. Enda and Ara
* Ardfert {Salt us Virtutum — in the Nauiqatio\
84 Brendaniana.
of the Saints is mentioned in some detail before the
'account given of his sailing on his Atlantic voyage, and
the number of those who accompanied him on this
visit is stated to have been fourteen, while the number
of his fellow-mariners on the great voyage is not dis-
tinctly stated. In the copy I have from the Book of
Lismwe of this Irish Life, the number is marked in
Boman numerals (XX) ; that is, twenty in each vessel,
making sixty in all ; though in the text of the annexed
poem of three quatrains, which is copied from the
Egerton MS. (British Museum), the number in each
vessel is given (tricha) " thirty." But I give in the
translation " twenty" — which I have the warrant of the
most reliable early Irish tradition for believing to be
the correct number. It is now clearly proved that there
was in the Calendar of our early Church a special festival
in honour and commemoration of the "Egressio fami-
li© St. Brendani" (the Setting Sail of St. Brendan's
Crew), and the number of this " family* ' or crew must
have been well known to number " sixty," or twenty
in each of the three vessels, when St. iEngus Cele-De
invokes them in his Book of Litanies, thus : — " I invoke
unto my aid the sixty, who accompanied St. Brendan in
his quest of the Land of Promise." (" Sexaginta qui
comitati sunt Stum Brendanum in exquirenda terra
prcmissionis invoco in auxilium meum") This festival
of the " Egressio" is -marked in the Martyrology of
Tallaght on the 22nd of March, and must have been
religiously observed in our Irish Church long before the
date of the compilation of this Martyrology ; that is,
before a.d. 787, when it was compiled by St. iEngus
Notes on the Irish Life. 85
and St. Moelruin, at Tallaght, near Dublin ; and the
Book of Litanies is believed to have been composed
before the year 800. The tradition of the voyage of St.
Brendan, and the number who sailed with him on his
great enterprise, must have been well established at
that period. Colgan,* after referring to this festival
"in honour of the setting sail," mentions the Lives
of saints who lived about St. Brendan's time, or soon
after, which contain some references to his voyage, viz. :
The Life of St. Flannan, chapter 5 ; of St. Ita, chapter
31 ; of St. Munnu, chapter 25 ; of St. Brigid, chapter 49 ;
of St. Machutus, or Maclovius, by John A. Hosco, passim;
and' the Life of St. Carthage, senior. The passage in
the Life of St. Brigid, to which Colgan refers, is very
interesting. It is as follows": — "Now, Brendan came
to Brigid to know why the monster of the sea had given
honour to Brigid beyond the other saints* So, when
Brendan reached Brigid, he asked her to confess in what
degree she had the love of God. Said Brigid : " Make
thou, Cleric, thy confession first, and I will make mine
thereafter." Said Brendan : " From the day I entered
upon a devout life I never went over seven farrows
without my mind being on God." " Good is the confes-
sion," said Brigid. "Do thou now, Nun," said Brendan,
" make thy confession." " The Son of the Virgin
knoweth," said Brigid, " from the hour I set my mind
on God, I never took it from Him for a moment."
" It seems to us, Nun," said Brendan, " that the
monsters of the sea are right, when they give honour to
•Acta SS. /ytterm«,page v ft\.
86 Brendaniana.
thee, beyond us." This story is given more at length
in the Latin Life*— where the conflict of those monsters
of the sea is described, and where it is told that one of
them, beingpursned by the other to imminent destruction,
invoked St. Brendan and St. Patrick to defend it, but
in vain, and at last commended itself to the protection
of St. Brigid, when the monster, that was about to
destroy it, at once ceased the pursuit, and its intended
victim escaped unharmed. In this account in the Latin
Idfe, St. Brigid closes her reply to St. Brendan, with
the words : " The more one fixes the mind upon God
and loves Him, so much the more do the beasts fear him. "
If this story be more than a pious allegory, and if an
interview, such as this, really occurred between St.
Brigid and St. Brendan, after his Atlantic voyage, this
voyage must have been accomplished before the year
524, when St. Brigid died, and before St. Brendan had
attained the fortieth year of his age, a period of life cer-
tainly most suitable for undertaking such an enterprise.
Though the Irish Life does not refer to St. Brendan's
visit to St. Enda before his first Atlantic voyage, it
mentions the visit he made to " Aran, the place wherein
Enda dwelt," and where " he remained for the space of
a month" before proceeding on his second voyage " in
those wooden vessels," which he built by the advice of
St. Ita, who told him " he would never find the land he
was seeking from God in vessels made of dead stained
skins, for it is a holy consecrated land, and men's blood
hath never been shed therein;" but that he would find
that land later on, in vessels built of wood. And when
* Vita Six. Brendani,.c. xro.
Notes on the Irish Life. 87
a large wonderful vessel was fitted out, he embarked
with sixty men, " who were all praising the Lord, and
their minds were towards God."
It would appear from this narrative that the vessels
in which he sailed on his first great voyage, which
probably lasted five years, without accomplishing his
purpose of reaching "the land of promise of the saints "
were built in the style of currachs, covered with tanned
hides, as was usual for such craft ; and though they
were, as the Irish text states, " longa mora " (large
vessels), yet the crews in each could scarcely have been
more than twenty in vessels of that quality.
25. The Irish text of this strophe is obscure, and
Dr. W. Stokes does not translate some of the words. I
give the translation partly from the Notes on the Life of
St Brendan, referred to above ; and from my own
study of the words, I think I have fairly made out the
sense.
26. This reference to " five years upon the ocean," I
believe implies that the first voyage lasted only that
length of time, and that the voyage made in the great
and well-appointed wooden vessels, which brought
St. Brendan to the " land of promise of the saints, V
lasted two years, thus completing the traditional seven
years devoted to the high and holy purpose. Hence, in
the Irish version of the two voyages, we are told at the
close of the narrative, that " then they reached the land
which they had been seeking for the space of seven
years, even the Land of Promise."
The Navigatio, which details the incidents of IVa
seven years' voyage more fully tt\ant\ie\Tv^i ^«ti\ss^ %
88 Brendaniana.
has no reference to the saint's return to Ireland, and his
preparations for a second yoyage, within those seven
years.
27. — The Back of the Whalb.
This famous story of the great "Sea- whale"
famishing a secure and convenient place for the cele-
bration of Easter, by St. Brendan and his brethren,
daring the seven years of their voyaging, is found in all
the versions of the voyage that have appeared, whether
in early Irish or in Latin, or in any mediaeval or modern
language, of which copies remain. It must have been
well and widely known as a remarkable incident in the
traditional history of the voyages of the saint, as early
as the time of St. Cuimin of Connor, who employs it
to illustrate the special characteristic virtue of St.
Brendan, in the strophe, quoted from his Characteristics
of Irish Saints, in our Irish text. St. Cuimin of Connor
flourished, according to Colgan, about the year 656 ; that
is, less than 100 years after the death of St. Brendan,
when the traditions of his story must have been some-
what vivid.
It is a curiojis fact that in all the other tales and
legends that have come down to us of early Irish
•• Imramha/ or voyages, such as that of the " Sons of
O'Corra," or that of " Maelduin," which have, in many
respects, a great affinity with the " Voyage of Brendan,"
and embody some of its incidents almost verbatim, we
find not the slightest trace of this wonderful story of the
lie forming an island. The tale appears, it is true,
bemedmval Life of St. Machutus, ox &t. Ualo y by
Notes on the Irish Life. 89
Bili, who attributes the celebrations on the whale's
back to his patron, St. Malo, and gives only a secondary
place therein to our St. Brendan ; but this Life seems
to be only a Breton version of our Irish voyage of St.
Brendan, with the principal incidents therein slightly
altered and thinly disguised; for instance, the wonderful
sea-maiden whom Brendan restored to life and baptized,
figures in Bili's Life of St. Malo as the more wonderful
giant, Mildu, of dimensions even greater than those of
the sea-maiden, whom St. Machutus restored to life
likewise, and baptized in due form.
It may be interesting to give the passage in Bili's
Life of St. Malo, touching the whale incident : — " When
a rising wind had drifted their boat from its moorings,
and they were sailing about until the morning of Easter
Sunday, after sun-rise, near the hour of tierce, as the
crew desired to go to prayer, the master requested
St. Machut to sing the Mass on that day, but he excused
himself, because there was no suitable place to celebrate ;
and behold, there came into view suddenly a small
island, towards which they proceeded in all haste.
Casting anchor, and disembarking thereon, they began
to celebrate, St. Machutus singing the Mass. At the
Agnus Dei, the ground on which they were was suddenly
moved, and all who were hearing Mass there, cried out
in great alarm : ' Oh ! Brendan, we are being swallowed
into the sea ! ' Then, the master said : ' Holy Machut,
the demon (dusmus, in mediaeval Latin) has put on this
shape, in order to draw many to destruction.' Where-
upon, St. Machut fearlessly spoke : ' Master, have you
not preached to many, in my pra&iicfe,\^»^*''ifa3&fe v
90 Brendaniana.
through the will of God, became once upon a time the
living sepulchre of Jonas, the Prophet, when he refused
to go to Nineveh? Here now, in like manner, is this
whale provided as a helper for us by God.' Then
ordering them all into the boat, he finished the Mass ;
and, as the whale submissively remained steady
under him, he leisurely went into the boat after the
others."
It has been said that this extraordinary story, as it
is found in the Voyage of St. Brendan, or in that of
his disciple, St. Machut, has been borrowed from the
account of the adventures of Sinbad the Sailor, in the
Arabian Nights 9 Entertainment, and was thence intro-
duced into the Brendan legend ; but it cannot be shown
that those Arabian tales "were known in Ireland, or could
have been used in that manner so early as the middle of
the seventh century, when St. Cuimin of Connor com-
posed his poem on the Characteristics of Irish Saints,
in which he commended St. Brendan's " severe mode
of mortification for seven years on the whale's back."
It is certainly much more probable that the whale was
known to our Irish mariners, many of whom, from the
earliest times, sailed the Northern Seas, the habitat of
the " great beast," sooner and better than to the Arabians
or other Oriental peoples, in whose seas the whale seldom
or never appeared ; and that the curious tale travelled
from the West to the East, and found its way from
Ireland into the Arabian Nights, where it figures in the
adventures of Sinbad the Sailor.
From whatever source the story originally sprung, it
is worthy of note that it had got very generally a firm
Notes on the Irish Life. 91
hold on popular credence, not only in the East, but all
over Europe, in mediaeval times ; for in all those curious
books called " Bestiaries," or " Treatises on the natural
history of animals, with spiritual meanings attached,"
that were in general use in the middle ages, this legend
of the whale serving as an island on certain occasions,
holds a prominent place. In one of those " Bestiaries,"
we read : " The whale is a great monster that dwells in
the ocean. It covers its back with sea-sand, and raising
itself out of the water, remains motionless, so that
sailors mistake it for an island : —
And they fasten the high-prowed ships,
To that false land with anchor ropes ;
On that island they waken flame,
And a high fire kindle.
Then the whale, feeling the heat,
Makes sudden plunge into the salt wave,
And with the bark down goes the ocean's guest."
The " Bestiary " then gives the " moral," or " spiritual
meaning " of this." " The whale signifies the devil ; the
sands are the riches of this world ; the ship is the body
that should be guided by the soul, acting as steersman ;
and the sea is the world. When we put our trust most
in the pleasures of this life, and think we are quite safe,
suddenly, without any warning, the devil drags us down
to hell." •
A sound and excellent " moral," no doubt — one that
must have been often happily applied by moralists in
the middle ages. Later on we find the legend used by
See Medieval Bestiaries. A Lecture^ 3 .'taraHftg K&we^ S>.K.
92 Brendaniana.
Milton, in Paradise Lost, when he compares Satan in
his huge and massive bulk : —
... to that sea-beast
Leviathan, whom God of all His works
Created hugest that swim the ocean stream ;
Him, haply, slumbering on the Norway foam,
The pilot of some small night-founder'd skiff,
Deeming some island, oft, as seamen tell,
With fixdd anchor in his scaly rind,
Moors by his side.
In those moral or poetical applications of the wonder-
ful story, where the whale is supposed to typify or
represent the demon, the spirit of the tale in the
Brendan legend is entirely changed ; for in this, the
great " sea-beast," far from showing any diabolical
proclivities, co-operates, with great regularity, in the
celebration of the Paschal festival, year after year, for
seven years, and, in obedience to the servants of God,
remains, with marvellous steadiness, "like a green
sward evenly smooth," until each year's celebration had
come to a satisfactory close, and then, " at once plunges
into the sea," as the Irish Life narrates. Here, the
" spiritual meaning " is evidently quite different from
the " moral" deduced from the story in the mediaeval
" Bestiaries." But how did this " Mariner s tale" first
take its rise, ancl why was it embodied in, and so fully
identified with, the Brendan legend as almost to form its
characteristic feature, while there is no trace of it in our
other early Irish legends of the sea? Towards the
solution of the question I venture a conjecture which
^ill be taken at its worth.
It is generally held by those who are most familiar
ith the versions of the Brendan \o^ga& in various
Notes on the Irish Life. 93
languages, and who have written about them recently,
that many of the incidents mentioned therein, and the
descriptions of the islands visited in the course of the
voyages, refer to, and were probably suggested by an
acquaintance with, those islands on the Western Coasts
of Ireland and Scotland, on which our early monks and
. hermits sought refuge from the world, and where they
built cells and oratories, that in many instances remain
to the present day. In a very interesting paper, which
appeared some time ago in The Irish Ecclesiastical
'Record, on " Ardoilean," an island on the Galway Coast,
the learned writer, Dr. Healy, suggests that this
" island shrine" may have been the original of that " very
high and rocky island" (insula valde saxosa et alta) which
St. Brendan is stated, in the Navigation to have dis-
covered first in his wanderings. So, with regard to
the " Island of Sheep," the " Paradise of Birds," the
"Island of St. Paul the hermit," and other islands
described in the Navigation modern German writers
wh6 have written largely and learnedly about our
Brendan legend, have identified them with well-
known islands on the coasts of Ireland or Scotland.
There are many islands on our western coasts that may
well have suggested the incidents and imagery of the
" Paradise of Birds," as given in the Latin version. On
our Kerry coast there are at least two islands, which
have been at all times true " paradises of birds" to the
myriad fowl that congregate upon them, namely, the
lesser Scellig and the Tearaght Eock in the Blasquet
group. Here, the countless flocks of sea-fowl enjoyed an
entire immunity from disturbance, and rested ^&&to.<&)
94 Brendaniana.
after their distant sea-flights, finding for themselves
there a real paradise, " where the wicked cease from
troubling, and the weary are at rest." The Tearaght,
before the light-house was erected on it, " was the most
remarkable resort of sea-fowl on our coast, for it was
but rarely visited, except in the finest weather, being
situated seven miles from the great Blasquet Island,
surrounded by the heavy rolling seas of the Atlantic,
and without any accessible approach or landing-place.
Hence, on all points of the island are congregated
myriads of fowl of many various kinds, and the ledges
of the rock, up to the summit, present tiers of birds
innumerable, in singular array, old and young, beside
their nests. 1 ' Such is the account given of the island by
a gentleman who visited it about forty years ago.
Now, if this be true of the islands described in the
Navigatio, or Latin version vi the voyage, we may well
believe that the incidents and descriptions in the Irish
version had a like origin, and that even the extraordinary
story of the whale may have sprung from a similar
source, and may have been suggested by a reference to
one of our "island shrines." Among the Magharees
group of islands is one named Ilaunamil, to the present
day, and it is so named on the Ordnance Maps. This
means the " island of the whale" (Miol-mor, in Irish), or
Whale Island. Whence came this name? Local
tradition tells not. Whether from the fact of a whale
being stranded on, or caught near its shore, in some
pre-historic time ; or, what is not improbable, from its
curious shape, strangely like a whale, as may be seen
on the maps, tapering towards its north-east point,
\
Notes on the Irish Life. 95
which may be called the " head of the whale," and
again, sloping off towards the south-west, where we may
suppose its tail to lie. At a point where the shoulder
rounds off, there is a deep cavern on the face of the cliff,
facing the Western Ocean, running into the island,
nearly 300 ft. Into this the " league-long rollers" of
Alantic rush with tremendous force, and are ejected to
a great height from the mouth of the cavern. This is
named on the map Coosatrim, which I take to mean
the creek of the squirt, or spout (Sram, in Irish, having
that sense) and this " spouting*' may have quickened
the fancy of some primeval visitor to liken the island to,
and to name it from, a spouting whale.
There is no reason to doubt that the island had this
name from the earliest times, and was known as such
in St. Brendan's day. Now, it lies within a short dis-
tance of Brandon Point and Brandon-hill, being the
nearest island sanctuary to which the saint could resort
from his oratory on the mountain, and it is very
probable that he did often resort thither, on occasions
when he sought deeper solitude than was possible for
him in any of his monasteries or oratories on the main-
land. He may have retired to this "whale's island,"
on some of the great festivals — such as Easter-tide — in
order to give himself more entirely to God in solitude,
as some of our great saints have done on such solemnities;
and thus may have sprung up the wonderful tale of his
celebrating Easter on the whale's back, which grew and
" improved," as we may expect, from generation to
generation, until it became the characteristic trait in the
saint's traditional history.
96 Brendaniana.
Whatever may be thought of this account of the
genesis of the extraordinary tale, a description of the
' island, by a writer in the Kerry Magazine, who had
often visited it many years ago, may be interesting : —
" Haun-na-mill is an island of mountain limestone,
surrounded by precipices, against which the sea is for
ever breaking, or by ledges of rock, up which it rushes,
and over which it seeths and foams. Chasms run into
it, precipitous at the sides, but sloping at the ends ; in
one place the sea breaks through an arch, and sinks and
rises with the swell outside." This is the place known
as Coosatrim, or the " creek of the spout," where the
sea often rises to a great height. From the description
of the precipices and chasms that surround the island
on all sides, it will be seen that making a landing upon
it was no easy task; hence, the writer describes his
effort to land as follows : — " Take down the sail — there,
that little nook, we can land there ; back a stroke, with
the bow-oar, so, and now you stand at the bow ready
for a chance, when that coming swell has spent its
force upon the rock before it falls away. Now, in she
goes ; steady, steady ! — ah, too late, you could not do
it ; and she falls away, with the retiring waters, lest the
advancing wave should dash her on the rocks. Here it
comes, and breaks upon them, climbing up through
crevices — now, again — well done! — Hasten up before
the next wave comes on ; and so, one by one, we get
ashore, and clamber up the cliffs." It would seem from
this graphic account that it required no ordinary
deftness in handling a boat to effect a landing on this
island, almost as much as would be needful to secure
Notes on the Irish Life. 97
foothold on the back of a genuine whale ; and perhaps
it was this difficulty of access that led to its being never
permanently, or even temporarily, inhabited, from the
remotest times, though it has an area of about thirty
statute acres ; and though the soil is fairly good, there
are little or no traces of cultivation : the description
given of the " Whale Island" in the Navigation namely*
that " there was no grass on the island, very little
timber, and no sand on its shores,' ' is literally true of
Ilaunamil, the whale island of the Magharees at the
present day.
28. — The Prayer of St. Brendan.
In this Irish version of the "Voyage," the prayer
uttered by Brendan, when in extreme danger, from
" the deep, fierce currents, and the vast black whirlpools
of the rough-maned ocean," when lashed to fury by
viQlent tempests, is given very briefly: "It is enough f
for you, mighty sea, to drown me alone, but suffer
my people to escape." What a noble spirit of self-
sacrifice, of heroic devotion, and anxious solicitude for
the safety of his brethren, the companions of his voyage,
do these few words bespeak, on the part of the saint,
who seemed not to heed his own peril, while he pleaded
earnestly for the safety of his companions. Such a
prayer, so generous and so disinterested, surely deserved
the success it obtained; for the "sea grew still, and
the whirlpools at once subsided, and thenceforth harmed
no one."
This prayer of St. Brendan, during his voyage^ ha&
been considerably enlarged by \&ta& TOtass&, *xA ^
12L
98 Brendaniana.
mediaeval times several forms of it were used in popular
devotions in many countries of Europe, as well as in
Ireland. A Latin version of one of those forms of the
prayer was published for the first time, some years ago,
by Cardinal Moran, in his Acta Sti. Brendani, of which
MS. copies were found in the Sessorian Library, Rome,
and in the monastery of St. Gall, in Switzerland.
This Oratio Sti. Brendani, Cardinal Moran tells us, "is
full of the deepest piety, and will be found to present a
striking resemblance to the hymn of St. Colman, in the
Liber Hymnorum and other prayers of our early Church."
To the copy in the Sessorian Library was affixed a
rubric signifying that " St. Brendan the monk, when
seeking the land of promise for seven successive years,
made this prayer from the Word of God, through St.
Michael the Archangel, while he sailed over the seven
seas. Whosoever will sing or recite it one hundred
times, on his bended knees or prostrate on the ground,
either for himself, or for a friend or relative, living or
dead, shall obtain pardon of all his sins, and shall be
saved from the pains of hell."
This rubric most truly declares that the prayer was
"made from the Word of God," for its petitions are
mainly composed of extracts from and references to the
text and history of the Old and New Testaments ; and
in this respect it was worthy of being inspired even
" through St. Michael the Archangel," as the rubric
states. It commences with the invocation of the Holy
Trinity, Father, Son, and Holy Ghost ; then there are
fourteen petitions : " Spare me a sinner," addressed to
the "Lord Jesus Christ, Son of the Living God," in
Notes on the Irish Life. 99
honour of fourteen mysteries of His life, death, resurrec-
tion and ascension, and of the descent of the Holy
Ghost. A long and beautiful prayer to the adorable
Trinity, invoked as the Almighty Creator, " Who, out
of shapeless matter, formed all things and creatures in
their proper forms and species," introduces seven
petitions : " Deliver me, Lord," in honour of the
special work of each of the seven days of creation,
mentioned in some detail. Then come nine petitions:
" Deliver me, Lord," in honour of the nine
choirs of angels, named at some length in their
various orders. The same petition: "Deliver me,
Lord," is repeated forty-five times, in as
many paragraphs, referring to facts and persons
recorded in all the Books of the Old Testament, in some
instances pretty fully, appealing for deliverance, in the
first place, through the " blood of the righteous Abel,
the first priest and martyr;" and lastly, " through the
martyrdom of the seven Machabees, who, with their
mother freely chose to be martyrs." Again, the same
petition is addressed thirty times to the Lord, in as
many paragraphs, referring to the miracles and wonder-
ful deliverances recorded in the Books of the New
Testament, from " the deliverance of the prophet
Zachary from his dumbness, and of St. Elizabeth from
barrenness," to many of the miraculous deliverances
recounted in the history of St. Paul.
This portion of the prayer closes with a fervent and
eloquent address to the Holy Trinity, to deliver him
at all times from an evil death, and during h\& Vfts^tasta.
every stain of soul and body ; and to \ifctffc T&stfrj otl^O&a
100 - Brendaniana.
souls of his father and mother, his brothers and sisters,
his relatives, his friends and his enemies, and all his
benefactors, living and dead, especially those for whom
he may have promised to pray.
The next portion is addressed directly to the saints
and angels, beginning with: "Holy Mary, Mother of
God," and then invoking the nine' orders of angels —
naming St. Michael, St. Gabriel, and St. Eaphael ; then
St. John the Baptist, the twelve Apostles, and the
Evangelists by name. A special prayer again to " Holy
Mary, Mother of God, most chaste and most compas-
sionate Virgin," asking her intercession " for him her
unworthy servant ; " then the mysteries of the life and
death of Christ are briefly recited in a form not unlike
that of the Anima Christi of St. Ignatius of Loyola
to " defend me from the snares of the crafty enemy."
Various classes and orders of saints are then invoked,
that they may all prove a shield and safeguard before
the Most Holy Trinity, for his soul ; and for his body
also, " from the soles of his feet to the crown of his
head ; " and the prayer concludes with a series of twenty
petitions, full of unction and piety, addressed to the
Persons of the adorable Trinity, for his deliverance from
all manner of evil and misfortune, spiritual and temporal.
Here is one of them: "I beseech the Father,' through
the Son; I beseech the Son, through the Father; I
beseech the Holy Spirit, through the Father and the
Son, and through every creature that praiseth the
Lord, that all vice may be removed far from me, and
that every saintly virtue may take root in my heart and
soul. '
Notes on the Irish Life. 101
This " Oratio " occupies nearly eighteen large octavo
pages in the Acta Sti. Brendani, so that the reciting of
the whole, with due attention and devotion, would take
some time, and the repetition of it, as the rubric pre-
scribes, for " one hundred times, on bended knees or
prostrate on the ground," would be a devotional exercise,
involving no small labour, and well calculated to excite
those salutary dispositions necessary to obtain the
promised remission of sin, and freedom from the punish-'
ments due to it. It breathes throughout a spirit of the
most fervent piety, and of an intimate and reverential
knowledge of the Holy Scriptures, from Genesis to
lievelations. In this respect it may compare favourably
with many forms of prayer that are in popular use in
latter times, which are not remarkable either for piety
or knowledge, and not much to be recommended, as a
competent authority has declared, " for either senti-
ment or expression.* Certainly our ancestors in the
faith, during past ages, who were familiar with such
forms of popular devotion as this Oratio Sti. Brendani,
and other beautiful prayers of our early Irish Church,
so full of sound knowledge as well as sincere piety, were
better able to comply with the advice of the Psalmist —
to pray as well as " to sing wisely " in their devotions —
than the faithful who use certain prayer-manuals in
modern times.
The latest version of the prayer of St. Brendan that
I am acquainted with, is the poetical one given by the
late Denis F. McCarthy, in his poem of the " Voyage
of St. Brendan," from which I have already taken
some extracts. It is well known \!hs& \tafe \»fe\» V*^ ^
102 Brendaniana.
tender devotion to the saint, and that his beautiful
poem in his honour was the fruit of this devotion, and
that it was to him truly " a labour of love." His"
rendering of the prayer is worthy of this tender piety,
and not at all unworthy of his poetic genius. With the
stanzas comprising it, I will conclude these notes on
the Betha Brcnainn.
The Prayer.
We were alone on the wide watery waste —
Nought broke its bright monotony of blue,
Save where the breeze the flying billows chased,
Or where the clouds their purple shadows threw.
We were alone — the pilgrims of the sea —
One boundless azure desert round us spread ;
No hope, no trust, no strength, except in Thee,
Father, who once the pilgrim-people led.
And when the bright-faced sun resigned his throne
Unto the Ethiop Queen who rules the night,
Who, with her pearly crown and starry zone,
Fills the dark dome of heaven with silvery light —
As on we sailed, beneath her milder sway,
And felt within our hearts her holier power,
We ceased from toil, and humbly knelt to pray
And hailed with vesper hymns the tranquil hour !
We breathed aloud the Christian's filial prayer,
Which makes us brothers even with the Lord ;
Our Father, cried we, in the midnight air,
In heaven and earth, be Thy great name adored ;
May Thy bright kingdom, where the angels are,
Replace this fleeting world, so dark and dim.
And then, with eyes fixed on some glorious star,
We sang the Virgin-Mother's vesper hymn !
Hail, brightest star ! that o'er life's .troubled sea
Shines pitying down from heaven's elysian blue !
Mother and maid, we fondly look to thee,
Fair gate of bliss, where heaven beams brightly through.
Star of the morning ! guide our youthful days, •
Shine on our infant steps in life's long race ;
Star of the evening ! with thy tranquil rays,
Gladden the aged eyes that seek tta>} tarn.
Notes on the Irish Life. 103
Hail, sacred maid ! thou brighter, better Eve,
Take from our eyes the blinding scales of sin ;
Within our hearts no selfish poison leave,
For thou the heavenly antidote can'st win.
O sacred Mother ! 'tis to thee we run —
Poor children, from this world's oppressive strife ;
Ask all we need from thy immortal Son,
Who drank of death, that we might taste of life.
Hail, spotless Virgin ! mildest, meekest maid !
Hail, purest Pearl that time's great sea hath borne I
May our white souls, in purity arrayed,
Shine, as if they thy vestal robes had worn ;
Make our hearts pure, as thou thyself art pure ;
Make safe the rugged pathway of our lives ;
And make us pass to joys that will endure
When the dark term of mortal life arrives.
'Twas thus in hymns and prayers and holy psalms,
Day tracking day, and night succeeding night,
Now driven by tempests, now delayed by calms,
Along the sea ws winged our varied flight.
THE VOYAGE OF ST. BBENDAN.
INTRODUCTION.
The earliest version of the " Voyage " that has come
down to us is undoubtedly that contained in the Betha
Brenainn, as we fiud it in the Book of Lismore, and
other MSS. I have already given the commencement
of this, as far as the beautiful prayer, whereby Brendan
hushed the storm-lashed ocean and saved his companions
from all hurt. Then it goes on to tell that on a certain
day the demon appeared in " awful, hideous form " on
the sail of Brendan's vessel, visible only to the saint,
who asked him why he had come there before his
proper time. Satan answered that he sought his hell
in the gloomy abysses of the dark sea. He was then
permitted to reveal to Brendan " the gate of hell ;" and
a lengthened description is given of the horrors and
terrors of that place of torments, in terms that show
the wonderful copiousness of the Irish language. . The
brethren asked Brendan with whom he conversed ; he
told them, and related some of the awful torments he
had witnessed. Thereupon one of the brethren desired
through curiosity to behold some of those torments.
On being permitted, he was seized with terror, crying
out : " Woe, woe, woe, to him who may come into that
prison," and died immediately, but was at once restored
to life by the prayers of Brendan.
;
The Voyage of St. Brendan. 105
Another day they found a beautiful flaxen-haired
maiden, " whiter than the snow, or the foam of the
sea," but of a preternatural size. She was dead, being
pierced through the body with a spear. Brendan
restored her to life, and ascertaining from her that
" she was of the dwellers in the sea, who pray and
expect their resurrection," he gave her baptism. Then
he asked her whether she preferred to go at once to
heaven or return to her people. "To heaven," she
said in language that Brendan alone understood, " for
I hear the voices of the angels praising the mighty
^Lord." After receiving the holy Viaticum she breathed
forth her spirit and received Christian burial there.
•Soon after they came to an island beautiful and lofty,
but could find no landing-place, though they searched
for twelve days. They saw a splendid church upon it,
and they heard the chanting of men who were praising
the Lord therein, but the voices only lulled them all
to sleep. At length a waxed tablet was cast down to
them, inscribed with the words : " Waste no more time
or toil in seeking to enter this island, for you cannot
come in, but the island you are in quest of, you will
find elsewhere." They turn away from the island,
taking with them reverently the waxed tablet, in
remembrance of the visit.
On another occasion the crew were tormented with
a great thirst, and they discovered a stream of limpid
water gushing from a rock, from which they desired to
drink. " First bless it," said Brendan, " that you may
test its quality." Then Brendan pronounced a blessing,
and instantly the stream dried \x\>, sa\& \taa ^sri^.
106 Brendaniana.
appeared, mocking their thirst, which, however, at once
left them.
The version then relates the return of Brendan and
his brethren again to their own country, after their five
years' voyaging, and the cordial welcome they received
everywhere from their people, especially St. Brendan,
who is said to have then " performed many miracles,
healing the sick and expelling demons and vices." After
some stay at home, he visits his foster-mother St. Ita,
who, after an affectionate greeting, reminds him that
he had not taken counsel with her about his voyage,
and assures him that he could not find the " Land of
Promise " in vessels made of the ^kins of dead beasts —
but in wooden vessels, properly constructed for his
voyage. Thereupon Brendan proceeded to Connaught,
where a large and commodious ship was built and
provided with the needful equipment for a voyage.
Then he embarked, having a crew of sixty men, among
whom were the shipwright and the smith, who had
worked at the construction of the ship. A man called
"Crosan," which Dr. W. Stokes translates " Buffoon ,"
besought Brendan, on his knees, that he might go
with him, and he was admitted into the ship at the last
moment. Then they sailed forth into the ocean, calling
first to Aran, where St. Enda dwelt ; and here they stay
for the space of a month. Proceeding on their voyage
westwards, they soon reached a large, lofty, beautiful
island, on the shore of which they saw a great number
of sea-cats, which threatened to devour them. To save
the rest of the crew from destruction, the Crosan
consented to sacrifice himself, and having received the
Tlie Voyage of St. Brendan. 107
last sacraments, leaps ashore with joy, and is instantly
devoured by those monsters ; thus, as the text ha& it,
" the notoriously sinful man, who came last into the
ship, should be chosen the first to go to heaven ...
in illustration of the words of Christ. ' The first
shall be last, and the last first. 1 " Soon after the smith
falls grievously ill and likely to die. Brendan asked
him whether he preferred a longer life to an immediate
admission into heaven. The smith declares that " he
has heard the voice of the Lord calling him," and
therefore choses to go to heaven at once. After receiving
the Viaticum he dies, and is buried in the sea, as no
land was near; where his body, wonderful to relate, lay
peaceably, without sinking or moving in any direction.
Soon after they come to a small island, but they are
met at the landing-place by a crowd of demons, like
coal-black pigmies, who opposed their landing. These
they will not combat* according to Brendan's advice,
and after some delay they wished to weigh anchor and
depart ; but their anchor got so firmly fixed in the
rocks, they could not hoist it up, and were obliged to
sail on without it. This was a serious embarrassment,
for the smith who could forge a new anchor was dead ;
but Brendan desired a priest in the company " to do
smith's work for a month :" and he blessed his hands for
the purpose, so that in a short time he supplied an
anchor of excellent workmanship.
They sailed on still westwards, and they reach a
small but beautiful island, with its many bays well
supplied with fish. Here they see a church built
of stone, and an ancient penitent \)>tw]V&% Htastsssxi
Brendaniana.
without flesh or blood, and only the skin, like shrivelled
leather, on his bones." He warns them of their danger
from the attack of a monstrous sea-cat that was on the
island, and they sail quickly away, pursued by the
monster. The rest of this story can be found in the
Legend of the Three Students who went on a Pilgrim-
age.
This venerable hermit had revealed to Brendan the
land he was seeking, even the Land of Promise ; and
soon afterwards, when the term of seven years had
expired, the saint at last attained the object of his
desires, and happily reached the earthly paradise. Here,
while he and his companions search for a landing-
place, they hear the voice of a venerable old man, who
invited them to land, and to rest now from their toil-
some quest, and enter upon and enjoy those " happy
plains of paradise, and the delightful fields of this
" radiant land." Then follows an eloquent description
of the beauties and delights of this Island of the
Blessed, which closes with a declaration from the
ancient dweller therein that : " Happy is he who
through his well-deservings and good works merits, in
union with Brendan, son of Finlug, to inhabit fox ever
this island whereon we stand."
Here the narrative breaks off abruptly, and the
Irish text concludes with a long passage from the
Fis Adliamhnan (Vision of Adamnan), which has no
relevance with the Voyage of Brendan.
This is a brief but accurate outline of the Irish
version of the Voyage, from which it will be seen that
the incidents of the story, as told therein, are few and
The Voyage of St. Brendan. 109
baldly related, while the structure of the tale is rather
disjointed and fragmentary, seemingly made up of
scraps and fragments from two or more earlier versions
in Irish that have been lost. It differs considerably in
those respects from the Latin version (the Navigation of
which I will now give a literal and complete translation
into our modern English, the first of its^ kind that has
been published. In this version the incidents related
are numerous and consecutive, are told more circum-
stantially, and the current of the story runs on
smoothly to the end. This was the most popular
version during the Middle Ages, as the story itself was
certainly the most popular of all the mediaeval legends of
which we have any account. Hence there is scarcely
a public library in Europe that does not contain some
MS. copies of it, and in one library, the Bibliotheque
Royale, Paris, there are no less than eleven MS. copies,
some of them written in the eleventh dentury; one
MS. copy in the Vatican library, which Cardinal Moran
consulted in preparing his edition of the Navigatio in
his Acta Sti. Brendani, is referred by a competent
judge to the ninth century. From this Latin version
sprung many of the versions into early German, early
French, and other languages. One of those composed
in the Roman z language by an Anglo-Norman trouvere,
" who wonned in the English court of King Henry
Beauclerc, and basked in the smiles of his queen," the
beautiful Adelais of Louvain, was translated from the
Latin, and addressed to the "Lady Adelais," or " Auliz,"
about the year 1121. There is a learned and interest-
ing paper upon this in the ma&bet oi Bla<&N&oo& %
110 Brendaniana.
Magazine for June, 1836, in which the writer* gives a
spirited translation from the " Romanz " into racy, if
somewhat quaint, English, of many passages of this
" Voyage of St. Brendan," commencing thus: —
Lady Adelais, who queen
By the grace of heaven hath been
Ycrowned, who this land hath blest
With peace and wholesome laws, and rest,
Both by King Henry's stalwart might
And by thy counsels mild and right —
. For these, thy holy benison
May the Apostles shed each one
A thousand, thousand-fold upon thee ;
And, since thy mild command hath won me
To turn this goodly historie
Into romanz, and carefully
To write it out, and soothly tell
What to St. Brandan erst befel —
At thy comand I undertake
The task right gladly, but will make
No light or silly pleasantrie
Unfit in such grave work to be.
I will, in my translation, follow the division into
chapters, and the headings thereof, as marked off in
Cardinal Moran's edition, and at the end of certain
chapters I will append the corresponding translated
passages from Blackwood's Anglo-Norman Trouveres —
as well as certain poems of modern English poets, who
have treated in verse some incidents of our " goodly
historie.' '
* I have tried to ascertain from Messrs. Blackwood, who kindly gave
me permission to use this paper, the name of the writer, but they could
not tell me.
THE VOYAGE OF ST. BRENDAN.
CHAPTER I.
St. Brendan is stimulated by the example of
St. Barinthus to seek the Land op Promise.
St. Brendan, son of Finnlug Ua Alta, of the race of
Eoghan, was born in the marshy district of Munster*
He was famed for his great abstinence and his
many virtues, and was the patriarch of nearly three
thousand monks. While he was in his spiritual war-
fare, at a place called Ardfert-Brendant there came
to him one evening, a certain father, named Barinthus,
of the race of King Nial, who, when questioned
by St. Brendan, in frequent converse, could only
weep, and cast himself prostrate, and continue the
longer in prayer ; but Brendan raising him up, em-
braced him, saying: " Father, why should we be thus
grieved on the occasion of your visit ? Have you not
come to give us comfort ? You ought, indeed, make
better cheer for the brethren. In God's name, make
known to us the divine secrets, and refresh our souls
by recounting to us the various wonders you have seen
upon the great ocean." Then Barinthus, in reply,
proceeds^ to tell of a certain island: "My dear child,
* Oiarriaghe Luachra.
T " Salfcus Virtutis Brendani," Va «om& oi VJaa texte.
112 Brendaniana.
I Memoc, the guardian of the poor of Christ, had fled
\ away from me to become a solitary, and found, nigh unto
the Stone mountain, an island full of delights. After some
time I learned that he had many monks there in his
charge, and that God had worked through him many
marvels. I, therefore, went to visit him, and when I
had approached within three days' journey, he, with
some of the brethren, came out to meet me, for God
had revealed to him my advent. As we sailed unto
the island the brethren came forth from their cells
towards us, like a swarm of bees, for they dwelt apart
from each other, though their intercourse was of one
accord, well grounded in faith, Iwpe, and charity; one
refectory ; one church for all, wherein to discharge the
divine offices. No food was served but fruits and nuts,
roots and vegetables of other kinds. The brethren,
after complin, passed the night in their respective cells
. until the cock crew, or the bell tolled for prayer.
/ When my dear son and I had traversed the island, he
led me to the western shore, where there was a small
boat, and he then said : " Father, enter this boat, and
we will sail on to the west, towards the island called
the Land of Promise of the Saints, which God will
grant to those who succeed us in the latter days."
When we entered the boat and set sail, clouds over-
shadowed us .on every side, so dense that we could
scarcely see the prow or the stern of the boat. After
the lapse of an hour or so, a great light shone around
us, and land appeared, spacious and grassy, and bearing
all manner of fqiits.y And when the boat touched the
shore, we landed, and walked round about the island for
I
■m
The Voyage of St. Brendan. 113
fifteen days, yet could not reach the limits thereof.
No plant saw we there without its flower; no tree
without its fruit ; and all the stones thereon were pre-
cious gems. But on the fifteenth day we discovered *a
river flowing from the west towards the east, when,
being at a loss what to do, though we wished to cross
over the river, we awaited the direction of the Lord.
While we thus considered the matter, there appeared
suddenly before us a certain man, shining with a great
light, who, calling us by our names, addressed us thus :
" Welcome, worthy brothers, for the Lord has revealed
to you the land He will grant unto His saints. There is
one-half of the island up to this river, which you are not
permitted to pass over ; return, therefore, whence you
came."
When he had ceased to speak, we asked him his
name, and whence he had come. But he said : "Why
do you ask these questions ? Should you not rather
inquire about this island. Such as you see it now, so
has it continued from the beginning of the world. Do
you now need food or drink ? Have you been weighed
down by sleep, or shrouded in the darkness of the
night ? Know then for certain that here it is for ever
day, without a shadow of darkness, ior the Lord Jesus
Christ is the light thereof, and if men had not trans-
gressed the commandment of God, in this land of
delights would they have always dwelt."
Hearing thi3 we were moved to tears, and having
rested awhile, we set out on our return journey, the
man aforesaid accompanying us to the shore, where our
boat was moored. When we had entet^ ft&\tti&^&&&
114 BretidanianA.
man was taken from our sight, and we went on into the
thick darkness we had passed through before, and thus
unto the Island of delights. But when the brethren
there saw us, they rejoiced with great joy at our return,
as they had long bewailed our absence, and they said :
" Why, fathers, did you leave us, your little flock,
to stray without a shepherd in the wilderness? We
knew, indeed, that our abbot frequently departed some-
where from us, and remained away sometimes a month,
sometimes a fortnight, or a week more or less."
When I heard this I tried to console them, and said :
" Brethren, harbour no thought of evil, for your lives
here are certainly passed at the very portals of paradise.
Not far away from you lies the island, called the * Land
of Promise of the Saints,' where night never falls nor
day closes ; thither your abbot, Mernoc, resorts, as the
angels of God watch over it. Do you not know, by the
fragrance of our garments, that we have been in the
paradise of God?" They replied: "Yes, father, we
knew well that you had been in the paradise of God,
for we often found this fragrance from the garments of
our abbot, which lingered about us for nearly forty
days." I then told them that I had abided therein
with my dear ton, for a fortnight, without food or drink;
yet, so complete was our bodily refreshment, that we
would seem to others to have been filled to repletion.
When forty days had passed, having received the bless-
ings of the abbot and the brethren, I came away with
my companions, that I may return to my little cell to
which I will go on to-morrow.
Having heard all this, St. Brendan and his brethren
TJie Voyage of St; Brendan. 115
cast themselves on the ground, giving glory to God in
these words : " Kighteous Thou art, Dord, in all Thy
ways, and holy in all Thy works, who hast revealed to
Thy children so many and so great wonders ; and blessed
be Thou for Thy gifts, who hast this day refreshed us all
with this spiritual repast." When these discourses
were ended, St. Brendan said : " Let ijs now proceed
to the refection of the body, and the " new command-
ment." * The night having passed, St, Barinthus,
receiving the blessing of the brethren, returned to his
own cell.
Note. — In the beginning of this chapter is given the
earliest Latin translation that I have met of the name of
Ardfcrt-Brendan, or Clonfert-Brendan, in the form " Saltus
virtutis Brendani," as some of the earliest MSS. have it, or
*• Saltus virtutum B.," as others give it. I translate this
Ardfert-Brendan, for I believe the context points to that
location of the scene of the story, while I am aware that
" saltus " is curiously ambiguous, and may mean'a " clearance
in a wood," or a •* wood-pasture " (in Irish, cluain), as well a
" height or bluff " (in Irish Ard) in land or river ; and that
therefore, the Latin may mean either Ardfert-Brendan or
Clonfert-Brendan. The Latin word virtus, given by those
early writers who must have been familiar with the ancient
Gaelic, as an equivalent for the second part of the name,
fcart> clearly indicates the true etymology of those names,
for it shows that the word feart, or its earlier form firt, was
simply borrowed from the Latin virtus, and had exactly
the same meaning. Ardfert-Brendan does not, therefore,
mean the " height of the grave " (fert in Irish), as some
authorities have suggested, but the Ard or bluff of the
•* virtue/' or the powers of St. Brendan ; that is, of the house
or place where the virtues or spiritual powers of the saint
, and his children were exercised, and which was the scene
of many of his marvellous works. The name, when fully
* t. e. the washing of the feet, as at \ta lo^^wpgac.
116 Brendaniana.
and correctly given, is Ardfert-Brendan, and this could not
refer in any way to " the grave " of St. Brendan, which was
certainly not at Ardfert, but, as all his Lives tell us, at
Clonfert, where his remains were interred, and from which,
asjar as we know, they were never translated.
( The interesting story of the visit of Baruin, or as the
/ name is Latinized, Barinthus, to St. Brendan, told so
/ circumstantially and dramatically in this chapter of the
! Navigation has no counterpart in any Irish version of the
! Voyage of St. Brendan that has been as yet discovered ; nor
1 is there, as far as I have heard, any trace of this very
curious tale of the Voyage of St. Barinthus and his " dear
son Mernoc " to the "Land of Promise cf the Saints." such
as we find it detailed here, in any other account of such
early voyages that has come down to us in ancient MSS.
Whether the tale is purely legendary, fancifully devised to
explain why St. Brendan "had set his heart" upon his
ocean quest of this same " Land of Promise of the Saints,"
or whether there had been an old-world tradition of some
voyage on the Atlantic by a real Father Baruin, which was
dressed up in this form, as a preface to Brendan's Voyage,
by some writer or reciter of that wonderful tale in later
times, it is now, I suppose, impossible to determine. We
know, indeed, that there existed a real Father Baruin, who
was abbot of a monastery at Druimcuillen, on the borders
of Munster and Leinster (now Drumcullen parish, King's
County), and whose feast is noted in the Martyrology of
Tallaght on the 3rd of May, and also on the 21st of that
month ; but his period does not fit in with the date of such
a tale as this visit to St. Brendan, which should be early in
the sixth century ; whereas the abbot of Drumcullen is
stated " to have flourished " at the end of that century,
many years after St. Brendan's death.
There is a very ancient church at Baruin, now Barrow, a
few miles west from Ardfert, which is still called in Irish
Teampul Baruin (Church of Barun). This old church, now
a desolate ruin, with a few remains still existing, dates
probably from the eleventh century, when the district
around it may have been formed into a distinct parish,
which was valued and taxed as a separate benefice, in the
Taxation of Ardfert Diocese, in 1300, as " ecclesia de Barun "
(Church of Barun or Barrow). From the appearance of the
\
;
The Voyage of St. Brendan. 117
site and the surroundings of this old church, we can infer
that there had been a much earlier religious foundation at
the place, which may have been, in fact, contemporaneous
with St. Brendan's foundation of his monastery at Ardfert ;
and here, at ancient Barun, may have stood the " little cell"
(cellxda, in the Latin text) or oratory, to which, we are told,
St. Barinthus returned on the close of his visit to his saintly
brother at Ardfert. However this may be, the name still
survives in the little church and district of Baruin, and it is
not improbable that the founder of the oratory there, where
he had the harbour beside Fenit, opening into the Atlantic,
near at hand, was a sea-faring saint, like so many of the
earliest founders of such oratories and monastic houses
along the coast of Ireland, who may have made some
voyages on the great ocean, and recounted his adventures
thereon to his neighbours at the Ardfert Monastery, which
he, no doubt, visited occasionally. Hence may have come
the germ of this interesting legend of Baruin and Mernoc,
as narrated in this chapter. )
CHAPTER II.
St. Bbendan and his Companions set sail.
St. Brendan soon after selected from his whole
community fourteen monks [amongst whom was the
youthful Machutus, so famous and worthy of God's
favour, who had been chosen of God from his infancy,
and who persevered to the end of his life in the
divine praises, as anyone may know who reads his vene-
rable Acts, wherein his early and latest renowned works
are recorded]. 11 Taking these apart, the venerable
* The words within brackets are found only in two lato MSS^ «auL
are clearly an interpolation.
118 Brendmiana.
father Brendan retired with them into an oratory
where he thus addressed them: — "Dearly beloved
fellow-soldiers of mine, I request your advice and
assistance, for my heart and mind are firmly set upon
one desire ; if it be only God's holy will, I have in my
heart resolved to go forth in quest of the Land of
Promise of the Saints, about which Father Barinthus
discoursed to us. What do you think ? What is your
advice ? " But they, well knowing the purpose of their
holy father, replied, as with one voice : — " Father-abbot,
your will is our will also. Have we not forsaken our
parents ? Have we not slighted our family prospects ?
Have we not committed into your hands even our very j
bodies? We are, therefore, ready to go with you,
whether unto life or unto death, provided only we find
such to be the will of God."
St. Brendan and the chosen brethren then decided to
make a fast of forty days, at three days' intervals,* and
afterwards to take their departure. Those forty days
having elapsed, St. Brendan, affectionately taking leave
of his monks, and commending them to the special care
- of the Prior of his monastery, who was afterwards his
successor there, sailed forth towards the west, with
fourteen brethren, to the island wherein dwelt St. Enda,
and remained there three days and three nights. Having
received the blessing of this holy father and all his monks,
he proceeded to the remotest part of his own country
^where his parents abode. However, he willed not tcr
( visit them, but went up to the summit of the mountain t
* t.*., taking food only every third day.
t ffodie, Brandon-Hill.
The Voyage of St. Brendan. 119
there, which extends far into the ocean, on which
is " St. Brendan's Seat ;" and there he fitted up a
tent, near a narrow creek, where a boat could enter.
Then St. Brendan and his companions, using iron
implements, prepared a light vessel, with wicker sides
and ribs, such as is usually made in that country,
and covered it with cow-hide, tanned in oak-bark,
tarring the joints thereof, and put on board provisions
for forty days, with butter enough to dress hides
for covering the boat and all utensils needed for the
use of the crew. He then ordered the monks to
embark, in the name of the Father, and of the Son,
and of the Holy Ghost ; but while he stood on the
shore and blessed the little creek, behold three more
monks from his monastery came up, and cast themselves
at his feet, saying: "0 dearest father, suffer us, for
the love of Christ, to accompany you on vour voyage,
otherwise we will die here of hunger and thirst, for we
are resolved to travel with thee all the days of our
lives." When the man of God saw their great
urgency, he ordered them to embark, saying: "Have
your will, my children ; " but adding : " I know well
why you have come hither. One of you has acted well,
for God had provided for him an excellent place;
but for two others, He has appointed harm and
judgment."
St. Brendan then embarked, and they set sail towards
the summer solstice. They had a fair wind, and therefore
no labour, only to keep the sails properly set ; but after
twelve days the wind fell to a dead calm, and they had
to labour at the oars until tV\eAx ataex^gfti ^*& w^^^i
i
120 Brendaniana.
exhausted. Then St. Brendan would encourage and
exhort them : " Pear not, brothers, for our God will be
unto us a helper, a mariner, and a pilot ; take in the oars
and helm, keep the sails set, and may God do unto
us, His servants and His little vessel, as He willeth.'
They took refreshment always in the evening, and
sometimes a wind sprung up; but. they knew not
from what point it blew, nor in what direction they
were sailing.
CHAPTER III.
Their First Discovery of Land.
At the end of forty days, when all their provisions
were spent, there appeared towards the north, an island
very rocky and steep. When they drew near it, they
saw its cliffs upright like a wall, and many streams of
water rushing down into the sea from the summit of the
island ; but they could not discover a landing-place for
the boat. Being sorely distressed with hunger and thirst,
the brethren got some vessels in which to catch the
water as it fell ; but St. Brendan cautioned them :
" Brothers ! do not a foolish thing ; while God wills not !
to show us a landing-place, you would take this without /
His permission; but after three days the Lord Jesus
Christ will show His servants a secure harbour and,
resting-place, where you may refresh your wearied
bodies."
The Voyage of St. Brendan.
When they had sailed round the island for threv.
days, they descried, on the third day, about the hour
of none, a small cove, where the boat could enter;
and St. Brendan forthwith arose and blessed this
landing-place, where the rocks stood on every side,
of wonderful steepness like a wall. When all had
disembarked and stood upon the beach, St Brendan
directed them to remove nothing from the boat,
and then there appeared a dog, approaching from
a bye-path, who came to fawn upon the saint, as
dogs are wont to fawn upon their masters. "Has
not the Lord," said St. Brendan, " sent us a goodly
messenger ; let us follow him ; " and the brethren
followed the dog, until they came to a large mansion,
in which they found a spacious hall, laid out with couches
and seats, and water for washing their feet. When
they had taken some rest, St. Brendan warned them
thus : " Beware lest Satan lead you into temptation, for
I can see him urging one of the three monks, who
followed after us from the monastery, to a wicked theft.
Pray you for his soul, for his flesh is in Satan's
power."
The mansion where they abode had its walls hung
around with vessels made of various metals, with bridle-
bits and horns inlaid with silver.
St. Brendan ordered the serving brother to produce*
the meal which God had sent them ; and without delay
the table was laid with napkins, and with white loaves
and fish for each brother. When all had bee, . aid out,
St. Brendan blessed the repast and the brethren : " Let
us give praise to the God of heaven, ^ko^^^a ^*^
Brendaniana.
ot all His creatures/' Then the brethren partook of
the repast, giving thanks to the Lord, and took likewise
drink, as much as they pleased. The meal being
finished, and the divine office discharged, St. Brendan
said: "Go to your rest now; here you see couches
well dressed for each of you ; and you need to rest
those limbs overwearied by your labours during our
voyage."
When the brethren had gone to sleep, St. Brendan
saw the demon, in the guise of a little black boy, at his
work, having in his hands a bridle-bit, and beckoning
to the monk before mentioned : then he rose from his
couch, and remained all night in prayer.
When morning came the brethren hastened to per-
form the divine offices, and wishing to take to their
boat again, they found the table laid for their meal,
as on the previous day ; and so for three days and |
nighfcs did God provide their repasts for His servants.
Afterwards St. Brendan set out on his journey
with the brethren, first cautioning them not to
take away any property from the island. " God
forbid," said they, " that any of us should dishonour
our journey by theft ;" whereupon St. Brendan said :
"Behold the brother of whom I spoke to you on
yesterday has concealed in his bosom a silver bridle-
bit which the devil gave him last night." When the
brother in question heard this he cast away the
bridle-bit out of his bosom, and fell at the feet of
the saint, crying aloud : "0 father, I am guilty ;
forgive me, and pray that my soul may not be lost ;"
and all the brethren cast themselves on the ground
i^t^-^r.'*'-
The Voyage of St Brendan.
earnestly beseeching the Lord for his soul's sake
When they rose from the ground, and St. Brendan
had raised up the guilty brother, they all saw a
little black boy . leap out of his bosom, howling
loudly : ".Why, man of God, do you expel me from
my abode, where I have dwelt for seven years, and
drive me away, as a stranger, from my secure posses-
sion ? " Then St. Brendan said : " I command thee, in
the name of the Lord Jesus Christ, that thou injure no
man until the day of judgment ;" and turning to the
penitent brother, he told him to prepare without delay
to receive the body and blood of the Lord, for that his
soul would soon depart from his body, and that there
would be his burial-place ; but that the other brother
who accompanied him from the monastery would be
buried in hell. Soon after the soul of the brother who
received the Holy Viaticum departed this life, and was
taken up to heaven \>y angels of light in the sight of
his brethren, who gave him Christian burial in that
place.
St. Brendan and the brethren came to the shore
where the boat lay, and embarked at once ; whereupon
a young man presented himself to them, bearing a
basket full of loaves of bread and a large bottle of
water, and said : " Accept this blessing from your
servant, for a long way lies before you ere you obtain
the comfort you seek ; but this bread and water will
not fail you from this day until Pentecost/' Under
this blessing they sailed forth upon the ocean,
partaking of food only every second day, while the
boat was borne along in di\era &?&&&&&, xsx*^
Brendaniana.
>ne day they came within view of an island, not
far off, towards which they sailed with a favourable
wind.
THE PALACE ON THE ISLAND.
Bight before them there,
A noble castle, large and fair,
Like kingly hall, most rich to see,
Or emperor's palace — royally
Within, without was it arrayed —
The walls of hardest opal made,
The palace marble, pure and bright
(No wood was there), and dazzling light
Of gems and gold shone gorgeously
From the inlaid walls, and joyfully
They entered, — but their marvelling
WasJ;hat they found no living thing;
Then to the topmost tower they hied,
But human being ne'er espied.
Now in the palace Brendan stood ;
Then sate him down in wondering mood,
Looking around, and then he said :
" Brethren, for our support and aid,
Seek ye if aught of food is here."
They sought, and found with gladsome cheer
Both food and drink most plentiful,
And silver vessels beautiful
As ere could be, and golden too,
Fairer than aught that man could view ;
With daintiest cheer the stores abound,
Whate'er # they wished for, that they found ;
So gladly sate they down to dine,
But praising first that hand divine
That led them hither o'er the sea,
And prayed His mercy large and free.
Anglo-Norman Trouvere.
TJie Voyage of St. Brendan.
CHAPTER IV.
They visit Sheep-Island, and celebrate the
Easter Festival.
When the boat touched a landing-place, the man of
God ordered all to disembark, he being the last to leave
the boat. In making a circuit of the island, they saw
great streams of water flowing from many fountains,
full of all kinds of fish. St. Brendan said to the
brethren : " Let us here perform the divine office, and
sacrifice unto, God the Lamb without spot, for this day
is the festival of the Lord's Supper ;" and they remained
there until Easter Saturday.
In the island they found many flocks of sheep, all
pure white, so numerous as to hide the face of the land.
Then the saint directed the brethren to t&ke from the
flocks what was needful for the festival; and they caught
one sheep, which, being tied by the horns, followed at
their heels, as if it were tame ; and he also told them to
take one spotless lamb. When they had obeyed those
orders, they prepared to celebrate the office of the next
day ; and there came to them a man with a basket of 1
hearth-cakes and other provisions, which he laid at the
feet of the man of God, prostrating himself three times,
and saying, with tears : " Oh, precious pearl of God,
how have I deserved this, that thou shouldst take food
at this holy season from the labour of my hands."
St. Brendan, then raising him up from the ground,
said : " My son, our Lord Jesw% Gfextafc Y*»& ^rkstoSk&
r
Brcndaniana.
for us a suitable place wherein to celebrate His holy
resurrection ."
Afterwards he proceeded to perform the " ministering
to the servants of God,"* and to prepare what was need-
ful for to-morrow's festival. When the supply of pro-
visions was taken into the vessel, the man who brought
them said to St. Brendan: "Your boat can carry no I
more now, but after eight days I will send you food and I
drink sufficient until Pentecost." Whereupon the man
of God said to him : " How can you know for certain
where we will be after eight days ?" and he replied :
" This night you will spend on that island you see near
you, and to-morrow also until noon ; then you will sail
on to the island not far firom it towards the west, called
the " Paradise of Birds," and there will you abide until
the octave of Pentecost."
St. Brendan asked him also why the sheep were so
very large on that island, larger even than oxen ; and he
told him that they were so much larger there than in
the lands known to St. Brendan, because they were
never milked, and felt not the stress of winter, having
at all seasons abundant pasture.
They then went on board their vessel, and having
given and received parting blessings, they proceeded on
their voyage. When they drew nigh to the nearest
island, the boat stopped ere they reached a landing-
place; and the saint ordered the brethren to get out into
the sea, and make the vessel fast, stem and stem, until
they came to some harbour ; there was no grass on the
. * The " New Commandment " of the washing of their feet
Tlie Voyage of St. Brendan.
island, very little wood, and no sand on the shore.
While the brethren spent the night in prayer outside
the vessel, the saint remained in it, for he knew well
what manner of island was this ; but he wished not to
tell the brethren, lest they might be too much afraid.
When morning dawned, he bade the priests to celebrate
Mass, and after they had done so, and he himself had
said Mass in the boat, the brethren took out some un-
cooked meat and fish they had brought from the other
island, and put a caldron on a fire to cook them. After
they had placed more fuel on the fire, and the caldron
began to boil, the island moved about like a wave;
whereupon they all rushed towards the boat, and im-
plored the protection of their father, who, taking each
one by the hand, drew them all into the vessel ; then
relinquishing what they had removed to the island, they,
cast their boat loose, to sail away, when the island at
once sunk into the ofcean.
Afterwards they could see the fire they had kindled
still burning more than two miles off, and then
St. Brendan explained the occurrence : " Brethren, you
wonder at what has happened to this island." " Yes,
father," said they ; " we wondered, and were seized with
a great fear." " Fear not, my children," said the saint,
" for God has last night revealed to me the mystery of
all this ; it was not an island you were upon, but a fish,
the largest of all that swim in the ocean, which is ever
' trying to make its head and tail meet, but cannot
, succeed, because of its great length. Its name is
/_Jasconius."
When they had sailed beside ttxe \*\^tA^\nss«> H5bk%
Brendaniana.
had already been, for three days, and reached the end
thereof, they saw towards the west another island, not
far off, across a narrow sound, which was very grassy,
well-wooded, and fall of flowers ; and they bore away
towards its landing-place.
Then Brandan said : " Brothers know well
Wherefore this strange mischance befel,
No land was that but monstrous beast
Whereon you sought to hold your feast.
Nor marvel thus why this should be,
Hugest of all are fish in sea,
For they were formed by heaven's great King
Before all other earthly thing."
Anglo-Norman Trouvere.
CHAPTER V.
The Paradise of Birds.
When they had sailed to the southern side of this
island they found a rivulet flowing into the sea, and
there they brought the boat to land. The saint ordered
them to leave the boat, and tow it up against the stream,
which was only wide enough for its passage ; and thus
they towed it for a mile up to the source of the rivulet,
the saint sitting on board the while.
After some consideration, St. Brendan said to them :
" Behold, my brothers, God has provided for us a suit-
able place wherein to abide during the Paschal time ;
and if we had no other provisions, this fountain would,
I believe, serve for food as well as drink ;" for the
fountain was, in truth, a very wonderful one. Over it
hung a, large tree of marvellous width, but no great
;Vf
The Voyage of St Brendan. 129
height, covered over with snow-white birds, so that they
hid its boughs and leaves entirely. When the man of
God saw this, he was considering with himself why this
immense number of birds were thus brought together
in one assemblage ; and the question grew so irksome
to him that he with tears besought the Lord, on his
bended knees, thus : u O God, who knowest what is
unknown, and revealest what is hidden, Thouseest the
anxious distress of my heart ; therefore I beseech Thee
that Thou wouldst vouchsafe, in Thy great mercy, to
reveal Thy secret in what I see here before me ; not
for any desert of my own worthiness, but solely in
regard to Thy clemency, do I presume to ask this
favour." N
Thereupon one of the birds flew off the tree, and in
his flight his wings had a tinkling sound like little '
bells, over to the boat where the man of God was seated ;
and, perching on the prow, it spread out its wings in
token of gladness, and looked complacently towards
St. Brendan. Then the man of God, understanding
from this that his prayer was granted, addressed the
bird : " If you are a messenger from God, tell me
whence have those birds come, and why this concourse
of them here ? " The bird at once made answer : " We
are partakers in the great ruin of the ancient enemy,
having fallen, not by sin of our will or consent, but
soon after our creation our ruin resulted from the fall
of Lucifer and his followers. The Almighty God,
however, who is righteous and true, has doomed us
to this place, where we suffer no pain, and where we
can partially see the Divine presence ,W\» mm\. T^xaaxxv
130 Brendaniana.
apart from the spirits who stood faithful. We wander
about the world, in the air, and earth, and sky, like the
other spirits on their missions ; but on festival days we
take the shapes you see, abide here, and sing the praises
of our Creator. You and your brethren have been now
one year on your voyage, and six more years' journey-
ing awaits you ; where you celebrated your Easter this
year, there will you celebrate it every year, until you
find what you have set your hearts upon, the " Land of
Promise of the Saints." When it had spoken thus,
the bird arose from the prow of the vessel, and flew
back to the other birds.
On the approach of the hour cf vespers, all the birds,
in unison, clapping their wings, began to sing : " A
hymn, Lord, becometh Thee in Sion, and a vow shall
be paid to Tliee in Jerusalem" (Ps. lxiy.) ; and they
alternately chanted the same psalm for an hour ; and
the melody of their warbling and the accompanying
clapping of their wings, sounded like unto a delightful
harmony of great sweetness.
Then St. Brendan said to the brethren : " Take
bodily refreshment now, for the Lord has sated
your souls with the joys of His divine resurrection."
When supper was ended, and the divine office dis-
charged, the man of God and his companions retired
to rest until the third watch of the night, when he
aroused them all from sleep, chanting the verse :
"Thou, Lord, wilt open my lips;" whereupon alL
the birds, with voice and wing, warbled in response :
" Praise the Lord, all His angels, praise Him all Hi»
virtues." Thus they sang for an hour every nighty
Tlie Voyage of St. Brendan. 131
and when morning dawned, they chanted : " May the
splendour of the Lord God be upon us," in the same
melody and measure as their matin praises of God.
Again, at tierce, they sang the verse : " Sing to our
God, sing ; sing to our King, sing wisely ;" at sext :
" The Lord hath caused the light of His countenance to
shine upon us, and may He have mercy on us ;" and at
none they sang I " Behold how good and how pleasant )
lit is for brethren to dwell in unity." Thus day and
night those birds gave praise to God. St. Brendan,
seeing all this, made thanksgiving to the Lord for all
His wonderful works ; and the brethren were thus
regaled with such , spiritual viands until the octave of
the Easter festival.
At the close of the festival days, St. Brendan said :
"Let us now partake of the water of this fountain;
hitherto we had need of it only to wash our hands or
feet." Soon after this the man with whom they had
been three days before Easter, who had supplied them
with provisions for the Paschal season, came to them
with his boat full of food and drink ; and having laid it
all before the holy father, he said : " My brothers, you
have here abundance to last until Pentecost ; but do
not drink of that fountain, for its waters have a peculiar
virtue, so that anyone drinking thereof, though it seems
to have The taste and quality of ordinary water, is seized
with sleep, and cannot awaken for twenty-four hours.*'
After this, having received the blessing of St. Brendan,
he returned to his own place.
St. Brendan remained where he was with his brethren
until Pentecost, the singing oHUe \Ai<k\>fc\\i%^^\^k
132 Brendaniana.
ever new to them. On the feast of Pentecost,
St. Brendan and the priests had celebrated Mass,
venerable procurator, or provider, brought sufficien
for the festival ; and when they had sat down toget
their repast, he said to them : *' My brothers, you
yet a long journey before you ; take, therefore, froi
fountain vessels full of its water, and dry brea<
may keep for another year, and I will supply as
as your boat can carry." He then departed v
blessing from all ; and St. Brendan, eight days
wards, got the boat laden with the provisions br<
by this man, and all the vessels filled with water
the fountain.
When they had brought everything down t(
shore, the bird before mentioned flew towards t
and alighted on the prow of the boat ; and the i
understanding that it would make something knoi
him, stood still where he was. Then the bir<
human voice, addressed him: "With us you
celebrated the Paschal time this year ; you will
brate it with us also next year, and where you
been in the past year on the festival of the L
Supper, theije will you also be on the same festival
year. In like manner, you will celebrate the festn
the Lord's Pasch, as you did before on the back o
great fish Jasconius ; and after eight months you
find the island of St. Ailbe, where you will celet
the Nativity of Jesus Christ." Having spoken t
the bird returned to its place on the tree.
TJte Voyage of St. Brendan. 133
THE WARBLING OF THE BIRDS.
At this the abbot stood amazed,
And wondering, on their beauty gazed,
And prayed to Heaven, that it might show,
Both whence they came, and where they go,
And who they were — when instantly
One of those birds from off the tree
Flew toward him, lightly hovering ;
While at each stroke of that bright wing
Burst forth such harp-like melody,
That tranced in joy and bliss was he.
Then mildly to the bird lie said :
" If thou by hand of God wast made
To serve Him, swiftly to me tell
What isle is this ? and what befel
Thee and thy feathered company,
That far from all society
Of men ye won— for ye are fair
As disembodied spirits are."
Then sang the bird : " Erst we were high
In power and glory in the sky,
For angels were we, but we fell
When pride drove Sathanas to hell :
For we his vassals were, and driven
Thus for his surquedie* from Heaven—
Now exiled for a space to stay
Upon this island, till the day
That shall restore us to the skies,
For we are birds of Paradise. —
But ye have much," said he, " to do
And bear ere Paradise ye view,
And six years' toils must suffer still,
Rocked by the winds and waves at will ;
And aye each year your Pasch shall keep
Upon some monster of the deep."
When thus he said, away he flew
Back to his tree ; and when the dew,
And slanting shade, and sun's soft shining,
Showed that the day was fast declining,
* i.e. Rebellion.
134 Brendaniana.
These snowy birds, with dulcet throats
Poured in sweet unison their notes ; —
And sang so softly, clearly, sweetly ;
With voice and heart, aye so completely
Joined in God's praise that ye might ne'er
The solace of that compare
With aught that human song could do
Tho' man might learn a lesson too.
Then said the abbot : " Brethren, see,
These birds a lesson teach to ye ;
Tho' fallen from their high state, and driven
Unto this isle, yet praise they Heaven,
And thank the Lord, who unto us
Hath been by far more bounteous ;
And hence should we prepare more praise."
With joyful hearts their chant they raise,
They quit the ship, and range along
The shore ; and now the complin song
They chant with pleasant melody.
Then free from all anxiety,
Commend themselves to .Jesus' care,
And soon they slumber sweetly there.
Anglo-Normayi Trouverc.
CHAPTER VI.
The Island of 8t. Ailbe. r
The brethren got the boat ready, and set .sail forth
into the ocean, while all the birds sung in concert:
"Hear us, God our Saviour, the hope of all the ends
of the earth, and in the sea afar off." After this
St. Brendan and his brethren were tossed about to
and fro on the billows of the ocean for the space of
three months, during which they could see nothing but
sea and sky, and they took refreshment only every i
second day. One day, however, an island came into
The Voyage of St. Brendan. 135
view, not far off ; but when they drew near the shore
the wind drove them aside, and thus for forty days
they sailed round about the island without finding a
landing-place. The brethren meanwhile besought the
Lord with tears that He would vouchsafe to help them,
for their strength was almost exhausted because of
their great fatigue ; and when they had thus persevered
in frequent prayer for three days, and in fasting also,
at length they found a narrow creek- fit to receive one
boat, and beside it two fountains, one foul and the other
limpid. When the brethren hastened to take some of
the water, the man of God said to them : " My chil-
dren, do nothing that may be unlawful. Take nothing
here without the leave of the venerable fathers who are
on this island, and they will freely give what you
would take by stealth."
When all had landed and were considering in what
direction they should go, there came to them an old man,
wasted from extreme old age, whose hair was white as
snow and his face pellucid like glass. He prostrated him-
self thrice, before he went to embrace the man of God,
who, raising him up from the ground, embraced him, as
did all the brethren, in like manner. Then this aged man,
taking the holy father by the hand, led him to the monas-
tery, about a furlong distant, when St. Brendan stood at
the entrance, and asked his guide whose monastery this
was, and who was its superior. He put to him various
questions in this way, but could get no reply, only manual
signs, indicating silence with much gentleness. As soon
as the holy father recognised that silence was the rule of
the place, he cautioned his brethren'. "Bfe^&\\x^s<
136 Brendaniana.
tongues from much talking, lest the monks here may be
scandalized by your foolish speeches."
After this, there came forth to meet them eleven
monks, in their habits and crosses, chanting the versicle :
" Arise, you holy ones from your dwellings, and come
forth to meet us ; sanctify this place ; bless this people,
and vouchsafe to guard us, thy servants, in peace." The
vejrsicle being ended, the abbot embraced St. Brendan
and his companions in due order, and in like manner his
monks embraced the brethren of the holy man. When
the kiss of peace was thus mutually given and received,
they conducted them into the monastery, according to
the custom in western countries ; and the abbot and his
monks proceeded to wash the feet of their guests, and
to chant the " New Commandment/ V
Then he led them all into the refectory, in strict
silence ; and when they had washed their hands he gave
them a signal to take their seats, when one of the monks,
on a given signal, rose up and supplied the table with j
loaves of bread of marvellous whiteness and roots of
delicious flavour. The monks had taken places at table *
alternately with their guests, in due order, and between
each pair a whole loaf was served, when the ministering
brother set before them also some drink. Father abbot,
in much cheerfulness, pressed his guests: "Brothers,
from the fountain, out of which to-day you wished to
drink stealthily, make now a loving cup in gladness
and in the fear of the Lord. From the other fountain
of foul water, which you saw, are the feet of the brethren
washed, for it is always tepid. Those loaves of bread
^bich you now see before you, we know not where
Tlie Voyage of St. Brendan. 137
they are prepared, or who brings them to our cellar ; but
we know well that, by the free gift of God, they are
supplied to us, as an alms, by some obedient creature of
His ; and thus is fulfilled in our regard the words of
divine truth: ' Those who fear God want for nothing.'!
Here we are twenty-four brothers, having each day
twelve loaves for our support, one loaf for two' brothers j|
but on Sundays and great festivals the Lord allows us
a full loaf for each brother, so that of what remains we
may have a supper ; and now, on your advent, we have a
double supply; thus it is that from the days of St. Patrick
and St. Ailbe, our patriarchs, for eighty years until now,
Christ provides us with sustenance. Moreover, neither
old age nor bodily infirmities increase upon us here,
neither do we need cooked food, nor are we oppressed
with heat or distressed with cold ; but we live here, as it
were, in the paradise of God. When the hours for the
divine office and for Mass arrive, the lamps in our church,
which, under God's guidance, we brought with us from
our own country, are set alight, and burn always without
growing less."
When the repast was over, and they had thrice
taken some drink, the abbot gave the usual signal, and
all the brethren, in great silence, rose from table, giving
thanks to God, and preceded the fathers to the church,
at the door of which they met twelve other monks*
who readily bent the knee, as they passed. Then
St. Brendan said : " Father abbot, why have not those
monks dined with us?" "For your sakes," said the
abbot, "as our table could not seat us all together.
They will now take their meal, for t\xto\3^ci <ao8t%\tf&?
138 Brendaniana.
willthey shall want for nothing. We will now enter
the church and sing vespers, so that the brethren who
are now dining, may sing the office afterwards in proper
time." When vespers had concluded, St. Brendan took
heed of the structure of the church : it was a perfect
square of equal length and breadth, and in it were seven
lamps, so arranged that three of them hung before the
central altar, and two before each of the side altars.
All the altars were of crystal, and the chalices, patenas,|
cruets, and the other vessels required for the Divines
Sacrifice were also of crystal. Around the church!
were ranged twenty-four benches, with the abbot's seat
between the two choirs of monks in rows on either side.
No monk from either choir was allowed to intone the
chant of .the office, but the abbot ; and throughout the
monastery no voice was heard, nor any sound whatever ;
but if a brother needed anything, he went to the
abbot, and on his knees made signs that he wanted
aught; and then the father wrote on a tablet what
God bad intimated to him tro be needful for the
brother.
While St. Brendan was pondering all these things,
the abbot said to him : " Father, it is now time to returd
to the refectory, that all may be done with day-light, as
it is written : ' He who walketh in the light, stumbleth
not.' So it was done, and when all things were com-
pleted in due order of the daily routine, all hastened
with alacrity to complin. Then the abbot intoned the
versicle: "Incline unto my aid, O Lord," invoking
at the same time the Most Holy Trinity ; and they sub-
join the autiphon : " We have sinned; we have acted
N
The Voyage of St Brendan. 139
unrighteously ; we have worked iniquity ; Thou,
Lord Christ, who art all mercy, have pity on us. In
peace unto the selfsame, I will sleep and take my rest ;"
and they proceed to chant the office of complin.
When the office had concluded, the brethren went to
their cells, taking their guests with them ; but the abbot
remained with St. Brendan, in the church, to await the
lighting of the lamps The saint asked the father
abbot about the rule of silence they observed ; how such
a mode of intercourse in a community was possible to
flesh and blood. The abbot, with much reverence and
humility, replied : " Holy father, I declare before the
Lord, that during the eighty years that have passed
since we came to this island, none of us has heard from
the other the sound of the human voice, save only when
we sing the praises of God. Amongst us twenty-four
brothers, no voice is raised ; but signs are made by the
fingers or the eyes ; and this is permit£ed only to the
elder monks. None of us, since we came here, have
suffered any infirmity of body or mind, such as may be
fatal to mankind." Upon this St. Brendan said with
many tears : " Vouchsafe, I beseech thee, father abbot,
to let us know whether we are permitted or not to
abide here/ ' The abbot rejoined: "You are not per-
mitted, for such is not the will of God; but why do you
ask me, when God had revealed to you, before you came
to us, what you must do ? You must return to your
own country, where God has prepared for you, as well
as for your fourteen companions, the place of sepulture.
Of the other two monks, one will have his pilgrimage
in the island oi the anchorites ', \>\A \tafc o^^^ik'SQS
140 Brendaniana.
in hell the worst of all deaths ;" and these events after-
wards came to pass.
While they were thus conversing, behold, as they
looked on, a fiery arrow, passing in through a window,
set alight all the lamps that hung before the altars, and
passing out through the same window, left the lamps
burning. Then St. Brendan inquired who would
extinguish those lamps in the morning, and the abbot re-
plied : " Come, and see the secret of all this : you observe
those tapers burning in the vases ; yet none of them is
consumed, nor do they grow less, nor do any ashes
remain in the morning, for the light is entirely spiri-
tual." "How," said St. Brendan./' can a spiritual
flame thus burn in a material substance?" "Have
you not read," said the abbot, " of the burning bush,
near Mount Sinai, which remained unconsumed by the
burning ? " " Yes," said the saint, " I have read of this ;
but what analogy has it to this case ? "
When they had thus remained on watch until morn-
ing, St. Brendan asked permission to depart from the
island, but the abbot replied: "No, man of God,
you must celebrate with us the festival of our Lord's
Nativity, and afford us the joy of your company until
the Octave of Epiphany." The holy father, therefore,
with his brethren, remained until that time, on this
Island of St. Ailbe.
THE ABBEY OF ST. AILBE.
So forth they hie with glee
The abbot and his company,
When, lo ! they found a wond'rous spring,
From whence two streams their waters fling,
The one was foul, the other bright —
Much gazed the faithful at the sight ;
The Voyage of St. Brendan. 141
But faint were they, so blithe they go
To slake their thirst : " No, brothers, no,"
Brandon out cried ; " first seek and know
If this strange spring be wholesome drink."
Affright they hastened from the brink,
Tho' sorely pained with thirst ; — then nigh
An old man came, and when his eye
Glanced on St. Brendan, and he saw
The holy freres, with mickle awe
He prostrate fell, and kissed the hands
Of the abbot, who now bade him stand,
And soothly tell by word or sign
Where were they. Well could he divine,
Although he spoke not what was said,
And joyfully and swiftly led
The abbot and his companie,
With care and all humilitie
Unto an abbey, fair and good
(Beneath the moon none holier stood)
The abbot of that saintly place,
With honour due his guests to grace,
Caused bring forth from his treasurye
Belies of rich orfeverie —
Crosses and ?hrines, and caskets fair,
With amethysts beset, and rare
Open -wrought gold, most rich y-chased,
And precious gems all featly placed
Around, and censers fair y-dight
Of solid gold, and jewels bright,
And vestments rich, not wrought alone
With silk, but many a priceless stone,*-
Garnet and ruby, sardonis,
Topaz and jasper precious,
Gleamed on the clasps most gorgeously.
Angh-Norman Trouvere.
142 Brendaniana.
CHAPTER VIL
Thby Visit othbb Islands.
When those festival days had passed, St. Brendan, with
the blessing of the abbot and all his monks, and with
a supply of the necessary provisions, set sail into the
ocean ; and there the vessel, without the use of oar or sail,
drifted about in various directions, until the beginning
of Lent. One day they saw an island not far off, and
quickly made sail towards it ; for they ^vere harassed with
hunger and thirst, their store of food and water having
been exhausted three days before. When St. Brendan
had blessed the landing-place, and all had landed, they ;
found a spring of limpid water, and herbs and vegetables/.
of divers kinds around it, and many sorts of fish in the
stream that flowed from it to the sea. Then St. Brendan
said: "Brothers, God has surely given us comfort,
after our wearisome labours. Take of those fishes
sufficient for your repast, and dress them on the fire,
and gather also those herbs and roots which God has
provided for His servants." When this was done, they
poured out some of the water to drink ; but the man of
God cautioned them: "Take heed, my brethren that!
you use this water in moderation. But the brethren
paid not equal heed to this caution, for while some drank
only one cup of the water, others drank two cups,
uid others again drank three of them ; so that upon
lome of them there fell a sudden stupor, which lasted
/or the space of three days and nights; when upon
The Voyage of St. Brendan. 143
others it befell only for one day and night ; but
St. Brendan prayed without ceasing to God for them,
as they incurred this great danger through ignorance.
When three days had passed, the father said to his
companions : " Let us, my children, hasten away from
this fatal place, lest greater evil befall you ; the Lord\
had given you refreshment, but you have turned it|
to your detriment. Go forth, therefore, from this
island, taking with you as much fish as you may want
for a meal on every third day, until the festival of the
Lord's Supper ; and also one cup of this water for each
man, with a like supply of the vegetables." Having
laden the boat with those provisions, as the man of God
directed, they set sail into the ocean in a northerly
course.
After three days and nights the wind ceased, and the
sea became like a thick curdled mass, so great was the
calm. Then the holy father said : " Take in your oars,
and cast loose the sails, for the Lord will guide our
boat whithersoever He willeth." In this manner was
the boat kept in motion for the space of about twenty
days, until at length God sent a favourable wind ; when
t!iey put on sail, and worked their oars also in an.
easterly direction, taking refreshment every third day. •
On a certain day there came into view an island, like
a cloud, at a distance, when St. Brendan asked the
brethren whether they recognised it. On their reply-
ing that they did not, the holy father said to them: " I
know it well, my children, for we were on it last year,
on the festival of the Lord's Supper, and therein our
good procurator abides." Hearing \»\i\& \tafc \rcs&co!
144 Brendaniana.
in great j6y, plied their oars vigorously, putting forth
all their strength ; but the man of God said to them :
" Senseless you are thus to tire out your limbs. Is not j
v^he Almighty God the pilot of our vessel ? Leave her, |
sierefore, in His hands, for He will guide her course \
as He s willeth.
When they drew near to the island, their procurator
came out to meet them ; and, giving glory to God, led
them to the same landing-place where they had landed
the year before, where he embraced the feet of
St. Brendan and all the brethren, saying : "Wonderful
is God in His saints." Having finished the versicle,*
and everything being removed from the boat, he set up
a tent, and prepared a bath for them, for it was the
festival of the Lordjs Supper; and he provided new
garments for all the brethren, as well as for St. Brendan,
performing all other services to them as was his wont.
The brethren then celebrated with great diligence
the festival of the Passion of our Lord, until Holy
Saturday, when all the offices and ceremonies of the day
being ended, and the festival of the Lord's Supper
being fully completed, the procurator said to them : " Go
now to your boat, in order that you may celebrate the
vigil of Easter, where you celebrated it last year, and
also the day itself, until the hour of sext ; then sail on
to the Paradise of Birds, where you were last year,
from Easter until the Octave of Pentecost. Take with
you all you require of food and drink, and I will visit
ou on next Sunday week." And the brethren acted
ocordingly.
St. Brendan, giving his blessing to this good brother,
The Voyage of St. Brendan. 145
embarked with all his brethren, and made sail to another
island. When they drew near to the landing-place
they found the caldron, which in their flight the year
before they had left on the back of Jasconius. Then
St. Brendan, going on land, sung the " Hymn of the
Three Children" to the close, and cautioned the brethren :
" Watch and pray, my children, that you enter not into
temptation ; consider well, how the Almighty God has
placed under us, without difficulty, this greatest monster
of the deep." The brethren made their vigils here and
there over the island, until the morning watch, when all
the priests said their masses until the hour of tierce ;
but St. Brendan, getting into the boat, with the brethren,
there offered to God the holy sacrifice of the Immacu-
late Lamb, saying : " Last year we celebrated here our
• Lord's resurrection; and I desire, if it be God's holy
will, to celebrate it here also this year."
Proceeding thence fliey came to the island called the
Paradise of Birds ; and when they reached the landing-
place, all the fr'rds sang in concert : " Salvation to our
God, who sitteth on the throne, and to the Lainb;" and,
again : " The Lord is God, and He hath shone upon
us ; appoint a solemn day, with shady boughs, even
to the horn of the altar." (Ps. cxvii.) Thus with
voice and wing they warbled, until St. Brendan and
his companions were settled in their tent, where
they passed the Paschal time, until the Octave of
Pentecost.
The procurator already mentioned came to them,. as
he had promised, on Low Sunday, bringing what was
needed for their sustenance; andmiMkd^ ^.^jm^
146 Brendaniana.
thanks to God. When they were seated at their repast,
behold ! the bird before spoken of perched on the prow
of the boat, spreading out and clapping its wings with
a loud sound, like a great organ, and St. Brendan knew
that it wished to convey to him this message, which it
spoke as follows; " The Almighty and merciful God
has appointed for you four certain places, at four different
seasons of the year, until the seven years of your pil-
grimage will be ended ; on the festival of our Lord's
Supper you will be each year with your procurator, who
is here present : the vigil and festival of Easter you
will celebrate on the back of the great whale ; with us
here you will spend the Paschal time, until the Octave
of Pentecost, and on the island of St. Ailbe you will
remain from Christmas until the festival of the Purifi-
cation of the Blessed Virgin Mary. After those seven
years, through many and divers perils, you will find the
Land of Promise of the Saints which you are seeking,
and there you will bide for forty days ; then will God
guide your return to the land of your birth."
When St. Brendan had heard this, he, with many
tears, cast himself prostrate, as did also the brethren,
giving thanks and praises to the great Creator of all
things. The bird then flew back to its place on the
tree, and when the meal was ended, the procurator
said : " I will, with God's help, come to you again on
Pentecost Sunday with provisions/' And with a blessing
from all, he took his departure.
TJte Voyage of Si. Brendan. 147
CHAPTER VIII.
They are Miraculously Saved from Destruction.
The venerable father remained here for the appointed
time, and then ordered the brethren to make ready the
boat, and to fill all the water vessels from the fountain
When the boat was launched, the procurator met them
in his boat laden with provisions, which he quickly
transferred into the boat of the man of God ; and, with <
a parting embrace, returned whence he had come ; but
the saint sailed forth into the ocean, and the boat was
borne along for the space of forty days. — .
One day a fish of enormous size appeared swimming '
after the boat, spouting foam from its nostrils, and
ploughing through the waves in rapid pursuit .to
devour them. Then the brethren cried out to the
Lord : " Lord, who hast made us, deliver us, Thy
servants ;" and to St. Brendan they cried aloud:
"Help, father, help us;" and the saint besought!
the Lord to deliver His servants* that this monster|
may not devour them, while he also sought to give|
courage to the brethren in these words: "Fear not,)
you of little faith ; for God, who is always our pro-
tector, will deliver us from the jaws of this monster,
and from every other danger." When the monster was
drawing near, waves of immense size rushed on before
it, even up to the gunwale of the boat, which caused the
brethren to fear more and more ; but St. Brendan, with
hands upraised to heaven, earnest^ \>i&je&\ "\i*SeEWL*
148 Brendaniana.
O Lord, Thy servants, as Thou didst deliver David
from the hands of the giant Goliah, and Jonas from the
power of the great whale."
When these prayers were uttered, a great monster
came into view from the west, and rushing against
the other, spouting flame from its mouth, at once
attacked it. Then St. Brendan spoke : " Behold, my
children, the wonderful work of our Saviour; see
here the obedience of the creature to its Creator : await
now the end in safety, for this conflict will bring no
evil to us, but only greater glory to God. 1 ' Thereupon
the rueful monster that pursued the servants of God is
slain, and cut up in their presence into three parts, and
its victor returned whence it came.
Next day they saw at a distance an island full of
herbage and of wide extent. When they drew near it,
and were about to land, they found the hinder por-
tion of the monster that was slain. "Behold," said
St. Brendan, " what sought to devour you. Do you
now make your food of it, and fill yourselves abundantly
with its flesh, for you will have a long delay upon this
island. Draw the boat higher up on the land, and seek
out a suitable place whereon to fix our tent."
When the father had selected a site for their tent,
and the brethren had, in compliance with his directions,
place$ therein the requisite fittings, he said to them :
" Take now, of this monster's flesh, sufficient provision
for three months, as this night will its carcass be
devoured by the great fishes of the sea." The brethren
acted accordingly, and took as much of its flesh as was
needed; but they said to St.BieYv&axv*. " Holy father,
Tlie Voyage of St. Brendan. 149
how can we live here without water to drink?" "Is
it more difficult/ ' said the saint, " for the Almighty to
give us water than to give us food ? Go to the southern
side of the island, and there you will find a spring of
clear water and abundance of herbs and roots, of which
you will take a supply sufficient for your wants/' And
they found everything as the man of God had told them.
St. Brendan remained on this island for three months,
for violent storms prevailed at sea, and severe stress of
weather, from hail and rain. The brethren went to see
what had become of the remains of the great monster,
of which the saint had spoken ; and they found, where
its carcass had lain, only its bones, as the father had
told them ; and when they mentioned this to him : "If
you needed to test the truth of my words," said he, " I
will give you another sign; this night will a large
part of a fish, breaking loose from a fisher's net, be cast
ashore here, and to-morrow you will have your repast
on it." Next day they went to the place indicated, and
finding there what the man of God had foretold, brought
away as much fish as they could carry. The venerable
father then said to them: " Keep this carefully, and
salt it, for it will be much needed, as the Lord will
grant calm weather to-day and to-morrow; and on the
third day, when the turbulence of the sea and the waves
will have subsided, we will take our departure from
this island."
THE CONFLICT OP SEA- MONSTERS.
Toward them a serpent of the sea
Rushed swift as wind most savagely—
The fire that from his nostrils came
Was like^the roaring furnace ftamft,
150 Brendaniana.
Unmeasured was his length, I trew —
His very breadth was huge enew,
Full fifteen feet, and all around him
The waves were seething. Nought could found him,
He near the frighted pilgrims drew ;
Then Brendan spoke, right bold and true
His words — " O sirs, now wherefore stand,
Fearing that God's all powerful hand
Is short to save ! guard, I pray,
'Gainst senseless fear, that would gainsay
God's word, and take this truth away. —
Who puts his trust in Heaven's high King,
Hath need to fear no living thing."
Then, lo ! another monster rose
That huge sea-serpent to oppose —
Eight toward the ship his swift course steering,
And when the other saw him nearing,
Full well, I trew, his foe he knew,
And backward from the vessel drew.
And now they close in deadly fight,
With huge heads reared, a fearful sight !
While from their nostrils flames spout high
As are the clouds in the upper sky ;
Blows with their fins each gives his brother,
Like clashing shields on one another : —
With murd'rous teeth each other biting,
Like trenchant swords each other smiting.
Spouted the blood, and gaping wide
Were teeth-prints in each monster's side ;
And huge and deadly deep each wound —
And blood- tinged all the waves around,
And all a-seething was the sea,
And still the fight raged furiously.
The first now fought with failing might,
The second triumphed in the fight,
With stronger teeth he overbore him,
And into three huge pieces tore him ;
And then the victory gained, he goes
Back to the place from whence he rose.
Anglo- Norman Trouvere.
The Voyage of St;' Brendan. 151
CHAPTER IX.
The Three Choirs of Saints.
When those days had elapsed, St. Brendan ordered
them to load their boat with the skins and water-
fvessels filled from the fountain, and with a supply ofi
.herbs and roots also, as much as may be needful ; fori
the saint, since he was ordained a priest, eat of nothing |
in which had been the breath of life. Having thus laden
the boat, they set sail in a northerly direction. One day
they saw an island afar off, when St. Brendan said to
the brethren : " On that island, now in view, there are
three classes of people: boys, young men, and elders;
and one of our brothers will have his pilgrimage there."
The brethren asked him which of them it was ; but he
was loath to tell ; when, however, they pressed the
question, and seemed grieved at not being told, he said:
" This is the brother who is to remain on this island."
He was one of the monks who had come after the saint
from his own monastery, about whom he had made a
prediction when they embarked in their own country.
They then drew near to the island, until the boat
touched the shore.
The island was remarkably flat, almost level with the
sea, without a tree or anything that waved in the wind ;
but it was of wide extent, and covered over with white
and purple flowers.* Here, as the man of God had
told, were three troops of monks, standing apart, about
* Calthus, the MftrigoVV.
152 Brendaniana.
a stone's cast from «ach other, and keeping at this
distance asunder when they moved in any direction.
One choir, in its place, chanted: "The saints shall J
advance from virtue to virtue ; God shall be manifest j
in Sion ;" and then another choir took up the same
chant ; and thus they chanted unceasingly. The first
choir was of boys, robed in snow-white garments; the
second was of young men, dressed in violet ; and the
third of the elder men, in purple dalmatics.
When the boat reached the landing-place it was the
fourth hour;' and at the hour of sext, all the choirs
of monks sung together the Psalm : " May God have
mercy on us, and bless us" (Ps. lxvi.), to the end ; and
"Incline unto my aid, O Lord;" and also the psalm,
" I have believed, therefore have I spoken " (Ps. cxv.),
with the proper prayer. In like manner, at the hour
of none, they chanted three other psalms: "Out of
the depths I have cried to thee, Lord " (Ps. cxxix.) ;
" Behold how good and howjplea^int it is for brethren
to dwell together in unity " (Ps. cxxxii.) ; and " Praise
the Lord, Jerusalem ; praise thy God, Sion "
(Ps. cxlvii.). Again, at Vespers, they sung the psalms :
" A hymn, Lord, becometh Thee in Sion " (Ps. lxiv.) ;
" Bless the Lord, my soul " (Ps. cii.) ; and " Praise
the Lord, ye children ; praise ye the name of the Lord "
(Ps. cxii.) ; then they chanted, when seated, the fifteen
gradual psalms.
After they had finished this chanting, & cloud of
matvellous brightness overshadowed the island, so that
they could not see what was visible before ; but they
' the voices, withoxit ceasing, in the same chant
The Voyage of St. Bendan. . 153
until the morning-watch, when they sung the psalms :
"Praise the Lord from the heavens" (Ps. cxlviii.) ;
" Sing unto the Lord " (Ps. cxlix.) ; and " Praise the
Lord in his saints " (Ps. cl.) ; and then twelve psalms,
in the order of the psaltery, as far as the psalm : " The
fool saith in his heart " (Ps. xiii.). At the dawn of day,
this cloud passed away from the island, and then the
choirs chanted the three psalms: "Have mercy on
me, Lord " (Ps. 1.) ; " The Lord is my refuge "
(Ps. lxxxix.); and, " God, my God" (Ps. lxii.).
Again, at the hour of tierce, they sang three other
psalms : " Oh, clap your hands, all ye nations "
(Ps. xlvi.) ; "Save me, God, by Thy name " (Ps. liii.) ;
and, " I have loved, because the Lord will hear the
voice of my prayer" (Ps. cxiv.), with the Alleluia. Then
they offered the Holy Sacrifice of the Immaculate
Lamb, and all received the Holy Communion with the
words : " This Sacred Body of the Lord and the Blood
of our Saviour receive unto life everlasting."
When the Holy Sacrifice was ended, two members
of the choir of the young men brought a basket full of
purple grapes, and placed it in the boat of the man of
God, saying : " Partake of the fruit of the isle of the
Strong Men, and deliver to us our chosen brother;
then depart in peace." St. Brendan th§n called this
brother to him, and said : " Give the kiss of peace to
your brethren, and go with those who are inviting you.
I say to you, that in a happy hour did your mother
conceive you, because you have deserved to abide with
so holy a community." St. Brendan then, with many
tears, gave him the kiss of peace, as did also the hrathxai
154 Brendaniana.
and said to him : " Remember, my dear son, the special
favours to which God has preferred thee in this life ;
go thy way, and pray for us." Bidding them all fare-
well, the brother quickly followed the two young men
to the companies of the saints, who, on seeing him,
sang the verse : "Behold how good and pleasant it is
for brethren to dwell together in unity ; " and in a higher
key intoned the Te Deum laudamus (" We praise Thee,
God") ; and then, when all had embraced him, he was
admitted into their society.
St. Brendan set sail from the island, and when meal-
time had come, he told the brethren to refresh, them-
selves with the grapes they got on the island. Taking
up one of them, and seeing its great size, and how full
of juice it was, he said, in wonder : " Never have I seen
or read of grapes so large/' They were all of equal size,
like a large ball, and when the juice of one was pressed
into a vessel, it yielded a pound weight. This juice the
father divided into twelve parts, giving a part every day
to each of the brethren ; and thus for twelve days, one
grape sufficed for the refreshment of each brother, in
whose mouth it always tasted like honey.
When those days had passed, St. Brendan ordered a
fast for three day*, after which a resplendent bird flew
towards the boat, bearing in its beak a branch of an
unknown tree, on which there was a cluster of very red
grapes ; and dropping it near the man of God, flew away.
Then he said to the brethren : " Enjoy this feast the Lord
hath sent us;" and the grapes being as large as apples,
he gave some to each of them ; and thus they had food
enough for four days, after w'hich they resumed their
mom fasting.
The Voyage of St. Brendan. ~ 155
Three days after, they saw near at hand an island I
covered all over with trees, closely set, and laden with
such grapes as those, in surprising abundance, so that
all the branches were weighed down to the ground,
with fruit of the same quality and colour, and there
was no tree fruitless or of a different kind in the whole
island. The brethren then drew up to the landing-
place ; and St. Brendan, leaving the boat, walked about
the island, where the fragrance was like that of a house
stored with pomegranates; the brethren the while
remaining in the boat awaited his return, and the wind
laden with those odours blew towards them, and so
regaled them with its fragrance, that they heeded not
their long fast. The venerable father found on the
island six fountains, watering the greenest herbage and
vegetables of divers kinds. He then returned to the
brethren, bringing with him some samples, as first-fruits
of the island : and he said to them : " Leave the boat
now, and fix up your tent here ; be of good cheer, and.
enjoy the excellent fruits of this land which God has
shown to us." And thus for forty days they feasted on
the grapes, and herbs, and vegetables watered by those /
fountains. _ — I
After that period, they embarked again, taking with
them some of the fruits of thq- island, and sailed along
as the winds shaped their course, when suddenly there
appeared flying towards them the bird called Gryphon.
When the brethren saw it, they cried out to the holy
father : " Help us, father, for this monster comes to
devour us." But the man of God told them to fear it
not, for God was their helper. AxA Wxeti wc&titasst ^sak
156 Brendaniana.
bird came into view, and in rapid flight flew against
Gryphon, engaging it in a combat, that seemed
some time of doubtful event ; but at length, tearing
its eyes, it vanquished and slew it ; and the carcass
into the sea, in the sight of all the brethren, who the
upon gave thanks and praises to God ; while the b
which gained the victory flew away, whence it had coi
They went to the island of St. Ailbe, to celebrate 1
Christmas festival, and afterwards taking leave of 1
abbot, with mutual blessings, they sailed about 1
ocean for a long time, taking rest only at Easter a
Christmas on the islands before mentioned.
THE GRYPHON AND THK. DRAGON.
A flaming griffin in the sky,
With fearful hearts they now espy
With crooked claws to seize, I ween,
And flaming wings and talons keen ;
And o'er the ship he hovereth low,
And vainly may the strong wind blow ;
More swift is he, than barque more strong.
And fierce he chaseth them along,
But, lo ! a dragon takes his flight,
With outstretched neck, and wings of might :
A flaming dragon he, and grim,
And toward the griffin beareth him.
And now the battle furiously
In mid air rageth fell to see,
Sparks from their teeth fly thick around.
And blows, and flames, and many a wound
Is given. The pilgrims anxiously
Gaze up ; oh ! which shall victor he ?
The griffin's huge — the dragon slight,
But far more lightsome for the fight ;
And lo ! the griffin in the sea
Falls dead. The dragon victory
Hath won — O then they joyed outright,
And thanked the God of pow r er and might.
Anglo-Norman Tronvere.
The Voyage of St. Brendan. 157
CHAPTER X.
Some Wonders of the Ocean.
On a certain occasion, when St. Brendan was celebrat-
ing the festival of St. Peter, in the boat, they found
the sea so clear that they could plainly see what was at
the bottom. They, therefore, saw beneath them various
monsters of the deep, and so clear was the water,
that it seemed as if they could touch with their
hands its greatest depths ; and the b fishes were visible
in great shoals, like flocks of sheep in the pastures,
swimming around, heads to tails. The brethren
entreated the man of God to say Mass in a low voice,
lest those monsters .of the deep, hearing the strange
voice, may be stirred up to attack them ; but the saint
said : "I wonder much at your folly. Why do you
dread those monsters ? Is not the largest of them all
already devoured ? While seated, and often chanting
upon its back, have you not chopped wood, an d kindled
a fire, and even cooked some of its flesh ? Why, there-
fore, should you fear those ? For our God is the Lord
Jesus Christ, who can bring to nought all living things."
Having thus spoken, he proceeded to sing the Mass in a
louder voice, as the brethren were still gazing at the
large fishes ; and these, when they heard the voice of the
man of God, rose up from the depths, and swam around
the boat in such numbers, that the brethren could see
nothing but the swimming fishes, which, however, came
not close to the boat, but swam around at some dis-
tance, until the Mass was ended, vftiew W^j wtoedl ww*
158 Brendaniana.
in divers directions, out of the view of the brethren.
For eight days, even with a favourable wind, and all
sails set, they were scarcely able to pass out of this
pellucid sea.
Jr^ One day, on which three Masses had been said, they
jj saw a column in the sea, which seemed not far off, yet
they could not reach it for three days. When they
drew near it, St. Brendan looked towards its summit,
but could not see it, because of its great height, which
seemed to pierce the skies. It was covered over with a
rare canopy, the material of "which they knew not ; but
it had the colour of silver, and was hard as marble,
while the cdumn itself was of the clearest crystal.
St. Brendan ordered the brethren to take in their oars,
and to lower the sails and mast, and directed some of them
to hold on by the fringes of the canopy, which extended
about a mile from the column, and about the same
depth into the sea. When this had been done,
St. Brendan said : " Kun in the boat now through an
opening, that we may get a closer view of the wonder-
ful works of God." And when they had passed through
the opening, and looked around them, the sea seemed
to them transparent like glass, so that they could
plainly see everything beneath them, even the base of
the column, and the skirts or fringes of the canopy,
lying on the ground, for the sun shone as brightly
within as without.
St Brendan then measured an opening between four
pavilions, which he found to be four cubits on every
side. While they sailed along for a day by one side of
the column, they could always feel the shade as well as
The Voyage of St. Brendan. 159
the heat of the sun, beyond the ninth hour ; and after
thus sailing about the column for four days, they found
the measurement of each side to be four hundred (?)
•cubits. On the fourth day* they discovered on the
south side, a chalice of the same material as the canopy,
and a patena like that of the column, which St. Brendan
at once took up, saying: " The Lord Jesus Christ has
displayed to us this great marvel, and has given to us
two gifts therefrom, in testimony of the fact to others."
The holy father then directed the brethren to perforin
the divine office, and afterwards to take refreshment ;
for they had taken none since they came in sight of this
column. Next day they rowed towards the north, and
having passed out through an opening, they set up the
mast, and unfurled the sails again, while some of them
held on by the fringes, or skirts of the canopy, until all
was right in the boat. When they had set sail, a
•favourable wind came on in the rear, so that they had
no occasion to use the oars, but only to hold the ropes
/and the tiller. And thus for eight days were they borne
/ along towards the north.
The Iceberg.—
Eight in their course they clearly see
A pillar rising in mid-sea ;
A wondrous building round appeared,
Not as a common structure reared,
But founded all of sapphire stone —
(Nought with more brightness shone),
And to the clouds upreared high,
While in the deep ye might descry
Its base, and round about outspread
A fair pavilion, to the sea
Descending, while clear overhead*
Like dazzling gold, the c&ncypy
160 Brendaniana.
Shone ; ne'er on earth was such a sight f
Then Brendan with swift course sailed right
Onward, and until within that tent,
He and his monks, and vessel went.
-And then he saw an altar,
• Where the pillar stood, 'twas emerald rare,
Sardonyx formed the sacristy,
The pavement was chalcedony,
And right above that pillar spread
A golden drapery overhead.
And there were beryl lamps — they saw
Well pleased these marvels, for no awe
Of peril had they, and three days
They lingered in that pleasant place,
Ceaseless the holy service singing.
Anglo-Noi-man Trouverc.
CHAPTER XI.
A Volcanic Island.
When those days had passed, they came within view of
an island, which was very rugged and rocky, covered
over with slag, without trees or herbage, but full of
smiths' forges. St. Brendan said to the brethren : " I am
much distressed about this island ; I have no wish to enter
it or even to approach it — yet the wind is driving us
directly towards it, as if it were the aim of our course."
When they had passed on further, about a stones cast,
they heard the noise of bellows' blowing like thunder, and
the beating of sledges on the anvils and iron. Then St.
Brendan armed himself all over his body with the sign
of the Cross, saying : " Lord Jesus Christ, deliver us
from this malign island." Soon after one of the inhabi-
tants came forth to do some work ; he was all hairy and
The Voyage of St. Brendan. 16 1
hideous, begrimed with fire and smoke. "When he saw
the servants of Christ near the island, he withdrew into
his forge, crying aloud : " Woe ! Woe ! Woe ! "
St. Brendan again armed himself with the sign of the
Cross, and said to the brethren : " Put on more sail, and
ply your oars more briskly, that we may get away from this
island." Hearing this, the savage man, above mentioned,
rushed down to the shore, bearing in his hand a tongs
with a burning mass of the slag, of great size and intense
heat, which he flung at once after the servants of Christ ;
but it did them no hurt, for they were protected by the
sign of the Cross. It passed them at a furlong's distance,
and where it fell into the sea, it fumed up like a heap of
burning coals, and a great smoke arose as if from a fiery
furnace. When they had passed on about a mile beyond
the spot where this burning mass had fallen, all the
dwellers on the island crowded down to the shore, bearing,
each of them, a large itiass of burning slag, which they
flung, every one in turn, after the servants of God ; and
then they returned to their forges, which they blew up
into mighty flames, so that the whole island seemed one
globe of fire, and the sea on every side boiled up. and
foamed, like a caldron set on a fire well supplied with
fuel. All the day the brethren, even when they were no
longer within view of the island, heard a loud wailing
from the inhabitants thereof, and a noisome stench was
perceptible at a great distance. Then St. Brendan
sought to animate the courage of the brethren, saying :
" Soldiers of Christ, be strong in faith unfeigned and in
the armour of the Spirit, for we are now on thecox^&s\&%
of hell; watch, therefore, and act maaafexX!^ "
162 Brendaniana.
CHAPTER XII.
Judas Iscabiot.
On another day there came into view a large and high
mountain in the ocean, not far off, towards the north,
with misty clouds about it, and a great smoke issuing
from its summit, when suddenly the wind drove the
boat rapidly towards the island until it almost touched
the shore. The cliffs were so high they could scarce see
the top, were black as coal, and upright like a wall.
Here the monk, who remained of the three who followed
St. Brendan from his monastery, leaped from the boat,
and made his way to the foot of the cliff, wailing and
crying aloud : " Woe is me ! father, for I am forcibly
torn away from you, and cannot return." But the
brethren, seized with a great fear, quickly drew off from
the shore ; and, lamenting loudly, cried unto the Lord :
" Have mercy on us, Lord, have mercy on us I"
St. Brendan plainly saw how the wretched man was
carried off by a multitude of demons, and was already
burning amongst them, and he exclaimed : " Woe is
yours, unhappy man, who has'made you so evil an end
of your life."
Afterwards a favourable breeze caught the boat, and
drove them southwards ; and as they looked back, they
saw the peak of the mountain unclouded, and shooting
up flames into the sky, which it drew back again\to itself,
so that the mountain seemed a burning pyre. After-
this dreadful sight, they sailed for seven days towards
\
The Voyage of St Brendan. 163
the south, and then St. Brendan observed a very dense
cloud, on approaching which there came into view what
had the shape of a man, sitting on a rock, with a veil
before him as large as a sack, hanging between two iron
prongs ; and he was tossed about like a small boat in a
storm. When the brethren saw this, some thought it
was a bird ; others, that it was a boat ; but the man of
God told them to cease the discussion, and to steer
directly for the place ; where, on his arrival, he finds
the waves all around motionless, as if frozen over. They
found a man sitting on a rugged and shapeless rock, with
the waves on every side, which in their flowing beat upon
him, even to the top of his head, and in their ebbing
exposed the bare rock on which the wretched man was
sitting ; and the cloth which hung before him, as the
winds tossed it about, struck k him on the eyes and on
the forehead.
When the saint asked him who he was, for what
crime he was sent there, and how he had deserved to
suffer so great a punishment, he answered : " I am that
most unhappy Judas, the most wicked of all traffickers ;
not for any deserving of mine, but through the un-
speakable mercy of Jesus Christ, am I placed here. I
expect no place for repentance; but through the for-
bearance and mercy of the Eedeemer of the world, and
in honour of His Eesurrection, I have this cooling
relief, as it is now the Lord's Day ; while I sit here, I
seem to myself tc be in a paradise of delights, consider-
ing the agony of the torments that are in store for me
afterwards ; for when I am in my torments, I bvyrcL^J&a
a mass of molten lead, day and mg|bfe, Va >J&fe\x*»aX» A
164 Brendaniana.
that mountain you have seen. There Leviathan a
his satellites dwell, and there was I when it swallov
down your lost brother, for which all hell exulted, a
belched forth great flames, as it always does, when
devours the souls of the reprobate. But that you m
know the boundless mercy of God, I will tell you of t
refreshing coolness I have here every Sunday from t
first vespers to the second ; from Christmas Day
the Epiphany; from Easter to Pentecost; on t
Purification of the Blessed Virgin Mary, and on t
festival of her Assumption. On all other days I a
in torments with Herod and Pilate, with Annas ai
Caiphas ; and, therefore, I adjure you, through tl
Redeemer of the world, to intercede for me with tl
Lord Jesus, that I may remain here until sunrise t
morrow, and that the demons, because of your comii
here, may not torment me, nor sooner drag me off to n
heritage of pain, which I purchased at an evil price."
The saint then said: "The will of the Lord I
done ; you will not be taken away by the demons unt
to-morrow." And he asked him what meant that clot
in front of him. Judas replied : " This cloth I once ga\
to a leper, when I was the purse-bearer of the Lord
but as it was not my own, I find no relief from it, bz
rather hurt ; those iron prongs on which it hangs,
once gave to the priests for supporting their caldrons
and the stone on which I am sitting, I placed in
trench on a public road before I became a disciple c
the Lord's-"
When evening came, a multitude of demons gathere<
round in a circle, shouting : " Depart from us, mai
The Voyage of St. Brendan. 165
of God, for we cannot come near our comrade unless
you retire from him, and we dare not see the face of our
prince until we bring back to him his pet victim ; give us
therefore, our prey, and keep it not from us this night."
The saint then said : " I protect him not, but the Lord
Jesus Christ has permitted him to remain here this
night." The demons cried out : " fjow could you
invoke the name of the Lord on behalf of him who had
betrayed Him ? " The man of God then commanded
them in the name of Jesus Christ to do him no hurt
until morning.
When the night had passed, at early dawn, when
St. Brendan was proceeding on his way, a countless
multitude of demons covered the face of the deep,
uttering dreadful cries : " man of God, accursed be
thy coming and thy going, for our chief has this night
scourged us with cruel stripes, because we had not
brought back his wretched captive." "Not on us,"
said the saint, " but on yourselves shall those curses be ;
for blessed is he whom you curse, and accursed is he
whom you bless." The demons shouted : " He will
suffer double punishment for the next six days, because
you saved him from his punishment last night." But
the man of God warned them : " You have no power,
neither has your chief, only whatever power God may
give you ; and I command you in the name of the Lord,
that you increase not his torments beyond those you
were wont to inflict before." " Are you," said they,
" the Lord of all, that we should thus obey your com-
mand?" "No," rejoined the saint, "but I am the
servant of the Lord of all ; and w\ia^oeNex\ q&\bx&»xA.
166 Brendawiana.
in His name, it is done, and I am His minister only in
what He grants tojne." In this manner they pursued
him with their blasphemies until he was far away from
Judas ; and they bore off this wretched soul with great
rushing and howling.
SAINT BRENDAN AND JUDAS ISCABIOT.
Saint Brendan sails the northern main ;
The brotherhoods of saints are glad.
He greets them once, he sails again ;
So late I— such storms ! — The saint is mad.
He heard, across the howling seas,
Chime convent-bells on wintry nights ;
He saw, on spray-swept Hebrides,
Twinkle the monastery lights ;
But north, still north, Saint Brendan steered,
And now no bells, no convents more 1
The hurtling Polar lights are neared
The sea without a human shore.
At last — (it was the Christmas night ;
Stars shone after a day of storm)—
. He sees float past an iceberg white,
And on it — Christ ! — a living form.
That furtive mien, that scowling eye,
Of hair that red and tufted fell —
It is— oh, where shall Brendan fly ? —
The traitor Judas, out of hell !
Palsied with terror, Brendan sate ;
The mgon was bright, the iceberg near.
He hears a voice sigh humbly : " Wait !
By high permission I am here.
. " One moment wait, thou holy man !
On earth my crime, my death, they knew ;
My name is under all men's ban —
Ah I tell them of my respite, too !
"Tell them one blessed Christmas night
(It was the first after I came,
Breathing self-murder, frenzy, spite,
To rue my guilt in endless ?tamtf) —
The Voyage of St. Brendan. 167
" I felt, as I in torment lay
'Mid the souls plagued by heavenly power,
An angel touch mine arm, and say :
' Go hence and cool thyself an hour ! '
"' Ah ! whence this mercy, Lord? ' I said.
' The Leper recollect,' said he,
' Who asked the passers-by for aid,
In Joppa, and thy charity.'
" Then I remembered how I went,
In Joppa, through the public street,
One morn when the sirocco spent
Its storms of dust with burning heat ;
" And in the street a leper sate
Shivering with fever, naked, old ;
Sand raked his sores from heel to pate,
The hot- wind fevered him five-fold.
" He gazed upon me, as I passed.
And murmur'd : ' Help me, or I die ! ' —
To the poor wretch my cloak I cast,
Saw him looked eased, and hurried by.
" Brendan, think what grace divine,
What blessing must full goodness shower,
When fragment of it, small like mine,
Hath such inestimable power !
" Well-fed, well-clothed, well friended, I
Did that chance act of good, that one.
Then went my way to kill and lie — ■
Forgot my good as soon as done.
" That germ of kindness, in the womb
Of mercy caught, did not expire ;
Outlives my guilt, outlives my doom,
And friends me in the pit of fire.
" Once every year, when carols wake,
On earth, the Christmas-night's repose
Arising from the sinner's lake,
I journey to these healing &ncro&.
168 Brendaniana.
u I stanch with ice my burning breast,
With silence balm my whirling brain.
Brendan 1 to this hour of rest
That Joppan leper's ease was pain."
Tears started to Saint Brendan's eyes ;
He bowed his head, he breathed a prayer.
Then looked, and lo ! the frosty skies,
The iceberg, and no Judas there !
Mathew Arnold's Poems.
(With kind permission of JJacmillan & Co.)
CHAPTER XIII.
The Bocky Island of the Holy Hermit
St. Paul.
St. Brendan afterwards made sail for some time
towards the south, in all things giving the glory to
God. On the, third day a small island appeared at a
distance, towards which as the brethren plied their oars-
briskly, the saint said to them : " Do not, brothers,!
thus exhaust your strength. Seven years will have}
passed at next Easter, since we left our country, and
now on this island you will see a holy hermit, called
Paul the Spiritual, who has dwelt there for sixty years
without corporal food, and who for twenty years pre-
viously received his food from a certain animal."
When they drew near the shore, they could find no
place to land, so steep was the coast ; the island was
small and circular, about a furlong in circumference,
and on its summit there was no soil, the rock being
quite bare. When they sailed around it, they found a
The Voyage of St. Brendan. 169
small creek, which scarcely admitted the prow of their
boat, and from which the ascent was very difficult.
St. Brendan told the brethren to wait there until he
returned to them, for they should not enter the island
without the leave of the man of God who dwells there.
When the saint had ascended to the highest part of the
island, he saw, on its eastern side, two caves opening
opposite each other, and a small cup-like spring of water
gurgling up from the rock, at the mouth of the cave
in which the soldier of Christ dwelt. As St. Brendan
approached the opening of one of the caves, the venerable
hermit came forth from the other to meet him, greeting
him with the words: "Behold how good and howl|
(j pleasant for brethren to dwell together in unity.' " And
then he directed St. Brendan to summon all the brethren
from the boat. When they came he gave each of them
the kiss of peace, calling him by his proper name, at
which they all marvelled much, because of fehe prophetic
spirit thus shown. They also wondered at his dress,
for he was covered all over from head to foot with the
hair of his body, which was white as snow from old
age, and no other garment had he save this.
St. Brendan, observing this, was moved to grief, and
j heaving many sighs, said within himself : " Woe is
j me, a poor sinner, who wear a monk's habit, and who
j rule over many monks, when I here see a man of angelic
; condition, dwelling still in the flesh, yet unmolested by
the vices of the flesh. ,, On this, the man of God said :
"Venerable father, what great and wonderful things
has God shown to thee, which He has not revealed to
our saintly predecessors ! and yet, ^ou §>^ m ^<3vsxV*»sX>
170 Brendaniana.
that you are not worthy to wear the habit of a monk ;
I say to you, that you are greater than any monk, for
the monk is fed and clothed by the labour of his own
hands, while God has fed and clothed you and all your
brethren for seven years in His own mysterious ways ;
and I, wretch that I am, sit here upon this rock,
without any covering, save the hair of my body." Then
St. Brendan asked him about his coming to this island,
whence he came, and how long he had led this manner
of life. The man of God replied : •' For forty years I lived
in the monastery of St. Patrick, and had the care of the
cemetery. One day when the prior had pointed out to
me the place for the burial of a deceased brother, there
appeared before me an old man, whom I knew not,
who said : ' Do not, brother, make the grave there, for
that is the burial-place of another/ I said ' Who are
you, father ?' 'Do you not know me? ' said he. ' Am
I not y&ur abbot?' ■' St. Patrick is my abbot/ I said.
I I am he,' he said; 'arid yesterday I departed this life,
and this is my burial-place.' He then pointed out to
me another place, saying*: 'Here you will inter our
deceased brother ; but tell no one what I have said to
you. Go down on to-morrow to the shore, and there
you will find a. boat that will bear you to that place
where you shall await the day of your death.' Next
morning, in obedience to the directions of the abbot,
I went to the place appointed, and found what he had
promised. I entered the boat, and rowed along for
three days and nights, and then I allowed the boat to
drift whither the wind drove it. On the seventh day,
this rock appeared, upon which I at once landed, and
The Voyage of St. Brendan. 171
I pushed off the boat with my foot, that it may return
whence it had come, when it cut through the waves in
a rapid course to the land it had left.
" On the day of my arrival here, about the hour of none, *
/a certain animal, walking on its hind legs, brought to \
I me in its fore-paws a fish for my dinner, and a bundle /
Qi dry brushwood to make a fire, and having set these
before me, went away as it came. I struck fire with a
flint and steel, and cooked the fish for my meal ; and thus,
, for thirty years, the same provider brought every third
day the same quantity of food, one fish at a time, so
that I felt no want of food or of drink either; for,
thanks to God, every Sunday there flowed from the
rock water enough to slake my thirst and to wash
myself.
"After those thirty years I discovered these two caves /
and this spring- well, on the waters of which I have!
lived for sixty years, without any other nourishment \
whatsoever. For ninety years, therefore, I have dwelt
on this island, subsisting for thirty years of these on fish,
and for sixty years on the water of this spring. I had
already lived fifty years in my own country, so that all the
years of my life are now one hundred and forty; and for
what may remain, I have to await here in the flesh the day
of my judgment. Proceed now on your voyage, and
carry with you water-skins full from this fountain, for
you will want it during the forty days' journey remaining
before Easter Saturday. That festival of Easter, and
all the Paschal holidays, you will celebrate where you
have celebrated them for the past six years, and after-
wards, with a blessing from yo\n ^toexvT^ox^^csv^^s^
172 Brendaniana.
proceed to that land you seek, the most holy of
lands ; and there you will abide for forty days, aft
which the Lord your God will guide you safely back
the land of your birth."
CHAPTER XIV.
The Paradise of Delights.
St. Brendan and his brethren, having received th
blessing of the man of God, and having given mutuall
the kiss of peace in Christ, sailed away towards th
south during Lent, and the boat drifted about to an*
fro, their sustenance all the time being the wate
brought from the island, with which they refreshe*
themselves every third day, and were glad, as they fel
neither hunger nor thirst. On Holy Saturday thej
' reached the island of their former procurator, who came
to meet them at the landing-place, and lifted every one
of them out of the boat in his arms. As soon as the
divine offices of the day were duly performed, he set
before them a repast.
In the evening they again entered their boat with
this man, and they soon discovered, in the usual place,
the great whale, upon whose back they proceeded to sing
the praises of the Lord all the night, and to say their
Masses in the morning. When the Masses had con-
cluded, Jasconius moved away, all of them being still
on its back ; and the brethren cried aloud to the Lord :
"Hear us, Lord, the God of our salvation. ,, But
St. Brendan encouraged them : " Why are you alarmed ?
The Voyage of St. Brendan. 173
Fear not, for no evil shall befall us, as we have here
only a helper on our journey."
The great whale swam in a direct course towards the
shore of the Paradise of Birds, where it landed them
all unharmed, and on this island they sojourned until y/
the Octave of Pentecost. When that solemn season
had passed, their procurator, who was.still with them,
said to St. Brendan : " Embark now in your boat, and
fill all the water-skins from the fountain. I will be the
companion and the conductor of your journey hence-
forth, for without my guidance you could not find the
land you seek, the Land of Promise of the Saints."
Then, while they were embarking, all the birds of the
island, as soon as they saw St. Brendan, sung together
r in concert : " May a happy voyage under his guidanc<K
bring you safely to the island of your procurator.'/
' They took with them provisions for forty days, as their
course lay to the west for that space of time ; during
which the procurator went on before them, guiding
their way, __
At the end of forty days, towards evening, a dense /
cloud overshadowed them, so dark that they could
scarce see one another. Then the procurator said to
St. Brendan : " Do you know, father, what darkness is
this ? " And the saint replied that he knew not. " This
darkness," said he, " surrounds the island you have
sought for seven years ; you will soon see that it is the
entrance to it ;" and after an hour had elapsed a great
light shone around them, and the boat stood by the
, shore.
When they had disembarked, ttary aaro ^\m^^^sw*
174 Brendaniana.
and thickly set with trees, laden with fruits, as in the
autumn season. All the time they were traversing that
land, during their stay in it, no night was there ; but a
light always shone, like the light of the sun in the
meridian, and for the forty days they viewed the land in
various directions, they could not find the limits thereof.
One day, however, they came to a large river flowing
towards the middle of the land, which they could not by
any means cross over. St. Brendan then said to the
brethren: "We cannot cross over this river, and we
must therefore remain ignorant of the size of this
country." While they were considering this matter, a
young man of resplendent features, and very handsome
aspect, came to them, and joyfully embracing and
addressing each of them by his own name, said : " Peace
be with you, brothers, and with all who practise the
peace of Christ. Blessed are they who dwell in Thy house,
Lord ; they shall praise Thee for ever and ever."
He then said to St. Brendan : " This is the land you
have sought after for so long a time ; but you could not
hitherto find it, because Christ our Lord wished first
to display to you His divers mysteries in this immense
ocean. Beturn now to the land of your birth, bearing
with you as much of those fruits and of those precious
stones, as your boat can carry ; for the days of your
earthly pilgrimage must draw to a close, when you may
rest in peace among your saintly brethren. After many
years this land will be made manifest to those who come
after you, when days of tribulation may come upon the
people of Christ. The great river you see here divides
this fond into two parts ; and just as it appears now,
\
The Voyage of St Brendan. 175
teeming with ripe fruits, so does it ever remain, without
any blight or shadow whatever, for light unfailing shines
thereon." When St. Brendan inquired whether this
land would be revealed unto men, the young man replied :
" When the Most High Creator will have brought all
nations under subjection, then will this land be made
known to all His elect." Soon after, St. Brendan, having
received the blessing of this man, prepared for his return
to his own country. He gathered some of the fruits of
the land, and various kinds of precious stones ; and having
taken a last farewell of the good procurator who had
each year provided food for him and his brethren, he
embarked once more, and sailed back through the
darkness again.
When they had passed through this, they reached the
" Island of Delights," where they remained for three
days, as guests in the monastery ; and then St. Brendan,
with the abbot's paiting blessing, set sail in a direct
course, under God's guidance, and arrived at his own
monastery, where all his monks gave glory to God for
the safe return of their holy patron, and learned from '
him the wonderful works of God, which be had seen or
heard during his voyage.
Afterwards he ended in peace the days of his life, on
the nones of July, our Lord Jesus Christ reigning, whose
kingdom and empire endure for ever and ever. Amen !
THE EABTHLY PARADISE.
And now that fair youth leads them on,
Where Paradise in beauty shone,
And there they saw the land all full
Of woods and rivers beautiM',
176 Brendaniana.
And meadows large, besprent with flowers,
And scented shrubs in fadeless bowers,
And trees with blossoms fair to see,
And fruit also deliciously
Hung from the boughs ; nor briar, nor thorn,
Thistle, nor blighted tree forlorn
With blackened leaf, was there, for spring
Held aye a year-long blossoming ;
And never shed their leaf the trees,
Nor failed their fruit, and still the breeze
Blew soft, scent-laden from the fields.
Full were the woods of venison ;
The rivers of good fish each one,
And others flowed with milky tide
(No marvel, all things fructified).
The earth gave honey, oozing through
Its pores, in sweet drops like the dew ;
And in. the mount was golden ore,
And gems and treasures wondrous store ;
There the clear sun knew no declining,
Nor fog nor mist obscured his shining ;
No cloud across that sky did stray,
Taking the sun's sweet light away ;
Nor cutting blast, nor blighting air,
For bitter winds blew never there ;
Nor heat, nor frost, nor pain, nor grief,
Nor hunger, thirst ; for swift relief
For every ill was there ; plentfe
Of every good right easily
Each had according to his will,
And aye they wandered blightly still,
In large and pleasant pastures green,
Oh ! such* as earth hath never seen !
And glad was Brendan, for their pleasure
So wondrous was, that scant in measure
Their past toils seemed, nor could they rest,
But wandered aye in joyful quest
Of somewhat fairer, and did go
Hither and thither, to and fro,
For very joyfulness ; and now
They climb a mountain's lofty brow,
And see afar a vision rare
Of angels— I may not declare
The Voyage of St Brendan. 177
What there they saw, for words could ne'er
The meaning tell ; and melodie
Of that same heavenly company
For joy that they beheld them there
They heard, but could not bear its sweetness,
Unless their natures greater meetness
To that celestial place hath borne : —
But they were whelm'd with joy. " Beturn,"
Said they, " we may not this sustain."
Then spoke the youth in gentle strtfin.
" Brendan, God unto thine eyes
Hath granted sight of Paradise ;
But know, it glories hath more bright
Than ere hath dazed thy mortal sight ;
One hundred thousand times more fair
Are those abodes, but thou could'st ne'er
The view sustain, nor the ecstacy
Its meanest joys would yield to thee ;
For thou hast in the body come,
But, when the Lord shall call thee home,
Thou, fitted then, a spirit, free
From weakness and mortality,
Shalt aye remain, no fleeting guest ;
But taking here thy endless rest.
And while thou still remainest below
That heaven's high favour all may know,
Take hence these stones, to teach all eyes
That thou hast been in Paradise."
Anglo-Norman Trouvere.
st Brendan's return.
We were about to cross its placid tide,
When, lo ! an angel on our vision broke,
Clothed in white, upon the further side
He stood majestic, and thus sweetly spoke :
44 Father, return, thy mission now is o'er;
God, who did call thee here, now bids thee go,
Return in peace unto thy native shore
And tell the mighty secrets thou dost know.
" In after years, in God's own fitting time,
This pleasant land again shall re-appear ;
And other men shall preach ttifc taim* «ofe&a&&
To the benighted peoples &we\\\Tt&Ykgte.
178 Brendaniana.
But 6re that hour, this land shall all be made,
For mortal man, a fitting, natural home,
Then shall the giant mountain fling its shade,
And the strong rock stem the white torrent's foam.
" Seek thy own isle —Christ's newly-bought domain,
Which Nature with an emerald pencil paints :
Such as it is, long, long shall it remain,
* The School of Truth, the College of the Saints,
The student's bower, the hermit's calm retreat,
• The stranger's home, the hospitable hearth,
The shrine to which shall wander pilgrim feet
From all the neighbouring nations of the earth.
" But in {he end upon that land shall fall
A bitter scourge, a lasting flood of tears,
When ruthless tyranny shall level all
The pious trophies of its early years :
Then shall this land prove thy poor country's friend,
And shine a second Eden in the west ;
Then shall this shore its friendly arms extend,
And clasp the outcast exile to its breast."
He ceased, and vanished from our dazzled sight,
While harps and sacred hymns rang sweetly o'er ;
For us again we winged our homeward flight
O'er the great ocean to our native shore.
And, as a proof of God's protecting hand,
And of the wondrous tidings that we bear,
The fragrant perfume of that heavenly land
Clings to the garments that we wear.
D. Fl. McCarthy's " Voyage of St. Brendan: 9
THE LATIN LIFE OF ST. BKENDAN,
INTRODUCTION.
I propose to give here an English translation of that
portion of the Vita Sti. Brendani, published an
Cardinal Moran's Acta Sti. Brendani, which relates
incidents in the life of the saint after his famous voyages
on the ocean. The earlier portion of this Latin Life is
substantially a translation of the Betha Brenainn (Irish
Life), narrating the same incidents, in the same order,
and in almost equivalent terms, that have been already
related in my translation of the biographical portion of
this Irish Life ; and I will therefore, to avoid tiresome
repetition, omit the translation of that part of the Vita.
The text of this Latin version was printed from the
fine copy in what is called the Codex Kilkenniensis, " a
most valuable repertory," Cardinal Moran tells us, " of
the Lives of our early saints, which is now preserved
in Marsh's Library, Dublin/ ' and which is supposed to
have been written in the thirteenth century. The late
Dr. Eeeves, in a paper read by him before the Koyal
Irish Academy, in January, 1875, proves that this
important collection of Lives of Irish saints was really
the Codex Armachanus referred to and quoted by Fathers
Fleming and Colgan, under that title ; that it had for a
time belonged to Archbishop Usher ; and that it received
its present name within the past generation from a
gentleman who mistook it for anottifcx^^.oftfc^^*^
180 Brendaniana.
as the Liber Kilkenniemis, by our Irish hagiographers.
There is a MS. volume in the Library of Trinity College,
Dublin, classed E. 3, 11, which Dr. Beeves shows to have
been almost identical with the Codex Armachanus, or
Kilkenniensis, as far as its subject-matter goes ; but
this seems to be only a fragment, for many lives are
omitted that are contained in the Codex. It had belonged
to the house of Canons Eegular on "All Saints Island,"
in Loughree, near the Longford shore of the Shannon,
when the famous scholar and scribe, Augustin
MacGradin, who died in a.d. 1405, was Canon Prior
there. It is very probable, as Dr. Keeves suggests, that
both these MSS. had been copied from a larger com-
pilation of the Lives of Irish saints of a much earlier
date, which is not now known to exist. At what period
such a compilation may have been first made, and at
what time the various Lives embodied therein may have
been written, it is, I fear, now impossible to ascertain.
No doubt those Lives were composed at various dates,
and by different authors, some of them coming down from
an early period, while others were some centuries later.
I believe that the Vita Sti. Brendani, of which we have
the most complete copy known to exist, in the Codex,
from which Cardinal Moran published it, may be
contemporaneous with, if not anterior to, the Navigation
the earliest known copy of which dates from the ninth
century.
In this Latin Life of Brendan we find incidents of
the later history of the saint, more in detail than in any
other ancient account that has come down to us. The
Irish version of the Life, as far as it is known to exist,
The Latin Life of St. Brendan. 181
does not touch on that period of his life at all ; and other
Latin versions, such as those in the Codex Salmanticensis*
lately edited by the Bollandist Fathers, from the % MS.
in the Burgundian Library, Brussels, are apparently
mere abridgments of this Vita or of the Navigatio, of
which I have given a translation in the preceding pages.
But though this Life of the saint be the most detailed
accourtt of his later history that is now accessible, it is,
alas ! only a very meagre and fragmentary one, furnish-
ing but a shadowy and imperfect outline of the holy
life and apostolic labours of St. Brendan. It seems to
consist of " scraps and gatherings " from dim and con-
fused popular traditions, strung together very much at
haphazard, sometimes without chronological order or
sequence of incidents, and probably committed to writing
after some centuries had elapsed. This was, no doubt,
inevitable with regard to the histories of many of our
early saints, even when their lives were written soon
after their demise, like that of St. Columba, by one of
bis successors, Adamnan ; for in the waste and wreck of
ages, many such memorials have been completely lost,
leaving nothing to us but vague and confused traditions,
such as those strung together in this Vita Sti. Brendani.
In my translation, I will follow the division into
chapters or sections, with the titles thereof, as given
in Cardinal Moran's edition ; and I will append, beeween
brackets, to each section any reference to its subject-
matter that I have been able to glean from other
sources within my reach, such as may help to elucidate
or supplement it. I will commence with. Chapters
XI.-XIL, wherein the "Voyage" \a mfei&\ttu&»
THE LATIN LIFE OF ST. BEENDAN.
Xl.-XII. St. Brendan, after his Beturn from his
Voyage, founds many Monasteries, in which
Three Thousand Beligious serve God under
his Bule.
When St. Brendan had been ordained a priest by
St. Ere, he then received the holy habit of a monk ; and
many persons, forsaking the world, came to him from
various directions, to be admitted by him to the
monastic life. After some time he founded oratories
and monastic houses in his native district, though not
many at that period ; but when he returned from his
voyage in quest of the " Land of Promise of the Saints,"
his religious foundations were widely extended through
many parts of Ireland. It was then that many persons
brought large offerings to St. Brendan, in the name of
Christ ; and many others, relinquishing their worldly
possessions, were received into the religious life, by
the man of God, who founded divers oratories and
monasteries in many parts of Ireland, in which, as our
elders relate, three thousand monks were under his rule.
And he made his own father a monk, and his mother a
consecrated widow.
Meanwhile the saint had visited his foster-mother,
The Latin Life of St Brendan. 183
St. Ita, who welcomed him most tenderly, with an
affectionate embrace, and who received great mental
recreation from the recital of the marvellous things he
had seen on the ocean. Soon after the saint took his
departure from her, with mutual benedictions.
He proceeded to a place called Inis-da-dromand,
which lies in a northern estuary of the lower Shannon,
the river flowing between the countries of Corcabaiscin
(West Clare) and Kerry ; and there he founded a famous
monastery, where, within a brief period, seven members
of the community died in the odour of sanctity, about
whose sacred relics the mortuary chapel of that place
was erected.
About the same time the saint gave his blessing to
fifty streams in various districts, which had been fish-
less, and thenceforth, through the blessing of the man
of God, they abounded in fish. In the course of time
he passed into the pvpvince of Connaught, where land
was granted to him, whereon he founded the famous
city of Clonfert, in which he was interred.
[Among the religious houses founded by St. Brendan
" in his native district/ ' before his famous voyages, we
may mention the monastery of Ardfert-Brendan, pro-
bably the earliest of all his foundations. He was
ordained priest by St. Ere, about 510, and admitted by
him soon after to his religious profession as monk,
when, as the text states, " many persons, forsaking the
world came to him from various directions, to be
admitted to the monastic life." To receive and accom-
modate those postulants of the religious ^te^^&fcNJcaa*
184 Brendaniana.
crowded to him, he founded his first monastery, pro-
bably under St. Erc's guidance, on a site not far from
that saint's own sanctuary at Lerrig (Tarmuin-Eirc,
. for which see page 38, supra). This site, as a local
tradition tells, was on the table-land forming the back
of the limestone ridge that runs for some miles through
the plains of the present Clanmaurice, on which there are
traces of an old pagan cemetery and of some very early
Christian foundations also. The name of one of the
townlands on this ridge, Kileacle-, as it is commonly
called; or, in the older and correct form, Kilkeacle,
belonged to one of those primitive Christian oratories
(the cell or church of Caochal, of whom tradition is
otherwise silent) that may have existed there before
St. Brendan's time. Here our saint and his monks
were laying down the lines of the new monastery —
marking off the cells, enclosure, &c, according to a
written plan or sketch which one of the brethren had
g^ced beside him on the ground, when suddenly a large
bird flew past, bearing in its beak the paper on which
the plan was traced, towards Ardfert about a mile distant
on the south, where it dropped the scroll on the ard or
high ground, where Ardfert Cathedral now stands.
This, according to the tradition, was accepted by
St. Brendan as an intimation of the heavenly will that
his new monastery should be founded there, and not on
the ground first chosen, and he accordingly founded his
proto-monastery at Ardfert-Brendan. This was, no
doubt, a more eligible site for a religious house, in every
respect, than the elevated situation on the Kilkeacle
ridge, for it was more accessible, and had an abundant
supply of water for all purposes in the river Thyse,
that flowed at the base of the ard, as well as
in the great fountain of purest spring water, ever
since known as Brandon- Well, that sends forth its
The Latin Life of St Brendan. 185
copious streams at a short distance to the west of
Ardfert.
Another foundation of the saint, "in his native
district," was at Kilfinoora, a townland adjoining
Fenit, where he was born, in which there are at present
the remains of a large mediaeval church, which in an
ancient map of the locality is marked Kilmore (great
church). Here there are vestiges of an earlier founda-
tion, which bore the name Kilfinora, or the Church of
Finabhair, which I surmise was the name of Brendan
in an alias form, for the best interpretation we have of
the old Gaelic word Finabhair, is that given by an
excellent Irish scholar, the late Mr. O'Beirne Crowe —
viz., " Bright Gleam, " which may have been aptly
applied to St. Brendan, because of those " bright
gleams " that shone over the home of his parents on
the night of 'his birth, as 'all his Lives tell us. How-
ever this may be, it is a singular fact that the site and
surrounding district of this ancient church, though in
the centre of another parish, belonged from the earliest
times, as they do at present in ecclesiastical mearings,
to the cathedra] parish of Ardfert, and were apportioned,
with the revenues of that parish, among the dignitaries
of the cathedral down to a recent period. I would infer
from this that ancient Kilfinora had early and close
relations with Ardfert-Brendan, and had very probably
been founded by St. Brendan, in connection with that
monastery, and about the same time.
We find this name Finabhair borne by another early
foundation of the saint in or near " his native district "
— namely, the monastery at Shanakeel (old church), or
Ballynavenoorah (Homestead of Finabhair), on the
western slopes of Brandon-Hill, of which I have written
in a Note on the Irish Life (supra, page 75), and which
was certainly founded before bis i&mo\&& ^cpj^Jga^ ^*
186 Brendaniana.
this period* we may attribute also the erection of a very
primitive oratory on Inistuascairt, one of the Blasquet
islands, the remains of which are still known as those
of St. Brendan's oratory. There is a dim tradition that
he founded also the ancient " Laura," or group of early
monastic cells, known as Kilabounia, in the Glen,
parish of Kilemlagh, barony of Iveragh, and that he
occasionally visited his religious establishment there,
sailing in his currach, across Dingle Bay, from his
island oratory in the Blasquet s. On one of those visits,
when his little corracle neared the coast of Valentia
•Island, he was suddenly hailed by a man on the cliffs,
imploring him to attend two persons who were dying
without the sacraments. This story will be found, as
local tradition has it, in the " Legend of the Well of
Brendan's anointing," further on in this volume. I am
inclined to think that this most interesting ancient
" Laura," of Kilabounia, was founded at a later time,
not by St. Brendan himself, but by one of his early
disciples, St. Beoanus, whose name occurs in the Visions
of St. Fursey, in conjunction with that of St. Meldan,
another early disciple of St. Brendan.
Of the many religious foundations made by St.
Brendan after his great voyage, within " his wide-
spread jurisdiction " (" parochia ejus dilatata," in Latin
text) " through many parts of Ireland," we have very
scant record, even of their names. The only founda-
tion of his mentioned here is that at Inisdadronumd
(the island of the two ridges), an island in that great
estuary of the Shannon, which receives the waters of
the Biver Fergus. It is now called Inisdadroum, and
is shown on the Ordnance maps under that name, as
containing nearly five statute acres. There is within
this estuary a much larger island, named Coney Island
on the maps, containing over two \i\x*adted and forty-
The Latin Life of St. Brendan. 187
four statute acres, on which there are still some
remains of religious foundations, described in one of
the Ordnance Survey letters in the Eoyal Irish Academy
collection as " the ruins of a church on .the south side
which is not very ancient, as it has a pointed doorway
in the south wall, and another more ancient church on
the east side." This island is said by the writer of
this letter to be the Inisdadromand of St. Brendan's
foundation ; and I notice that Dr. Healy, in his learned
Ancient Schools and Scholars, adopts this view. It is
possible that the small island that still bears the name
may have been the earliest site of the monastery
which, in the course of time, was transferred to the
larger and more commodious one, now called Coney
Island. This monastery must have been from the first
a remarkable centre of religious life and missionary
enterprise, as we may infer from the edifying notice of
these seven great saints among its monks, who died
there soon after its foundation, and were specially
honoured by the mortuary chapel or cemetery (Uvi-
ciana, in Latin text) erected to receive their sacred
relics.
Of the histories of those great saints, even of their
names, I can find no trace whatever. Another indication
of the eminent repute of this religious house, we find in
the account of its foundation, given in the life of
Brendan, in the Codex Salmanticensis, referred to above :
" When Brendan came to the island DaDromand, he
founded a house there, and thence thoroughout wide
districts of Munster the saving seed of holy faith was
sown by him ; on every side the heavenly trumpet of the
Gospel loudly resounded; the religion of Christ was
firmly planted ; monasteries are founded, and the miracles
of saintly men and holy virgins shine resplendent
(coruscant, in text) . ' ' Thexe ia no Tfe*&o\i to tas&& *^a^
188 Brendaniana.
about this period St. Brendan laboured as a zealous and
devoted missionary in several parts of Munster, and
founded many churches and monasteries in various
districts thereof, within which it is no exaggeration to
state, as our text does, that three thousand monks
lived in religious obedience under his rule. Of some of
those foundations of the saint we find traces still
remaining ; for instance, in Cork, near the city,* " on the
north side of the river, beside the road leading to
Youghal, where there is still a burial-ground," there was
an ancient church, dedicated to St. Brendan, which
may have been the scene of his early missionary labours.
Also in the diocese of Cork there are two parish churches,
viz., Kilmoe and Canaway, according to Dr. Smith,
dedicated to the same saint, and probably for a similar
reason.
In Clare, not far from the banks of the Fergus, near
Ennis, we find notice of another foundation of the
saint's, namely, at Dubhdoire, now Doora, according to
O'Curry, an extensive parish in that county : " Brendan
MacFinloga was at his church in Dubhdoire in
Thomond. His nearest neighbour on the north was
Dobharcha, chief of the Ui Dobharcon (now O'Liddies).
This man had a grass field or meadow near Loch Lir,
into which Brendan's cows strayed to graze, and
Dobharcha killed them for the trespass. When this was
told to Brendan, he waxed indignant, and prayed, if it
were God's will, that this wicked tyrant should suffer
condign punishment."} This befell him soon after,
when he was drowned in that lake, on the borders of
which he had killed Brendan's cows. The church at
Dubhdoire was founded about the same time as the
monastery on luisdadromand, and may have been in
* Smith's Cork, vol. i , pajre 281.
t O'Cnrry's Extracts from Bet ham Jf«s., vol. v., R, Irish Academy.
/
TJu Latin Life of Si* Brendan. 189
connection with it, as the places are not fa* apart.
Another church in Clare, farther north than Doora,
namely, Kilfinora, the cathedral church of the ancient
see of that name, was, I surmise, also founded originally
by St. Brendan, in one of his early missionary visita
to that district, though it may have been afterwards
•dedicated to St. Fiachna, or Fachanan, who was a
special friend of St. Brendan's, as I will show further
on, and who may have been associated with him in
some of his missionary labours in north Clare. I am
disposed to attribute this foundation to St. Brendan,
from its name— Kilfinoora — meaning the church or cell
of Finabhar ("Bright Gleam"), which, as I explained
before, gave the name to a townland and to an ancient
church in Kerry, probably borrowed from an alias
name of Brendan. Whatever may be thought of this
explanation of the name of this venerable church of
Kilfinora — and I am not aware that any better one has
been suggested — we certainly have some vestiges of
St. Brendan's visits to the neighbourhood oT that church
in the magnificent well or rush of water, near Lisdoon-
varna, a few miles from Kilfinora, which at some early
period was dedicated to the saint, and still bears his
name. This "Brendan's Well" and "Brendan's
Bridge," which spans the fine stream of purest water
issuing therefrom, remind us that the " name and
fame " of the great Voyager, St. Brendan, were familiar
as household words within the borders of ancient
Kilfinora ; and perhaps this fine stream, springing from
Brendan's well, and wending its course through the
curious gullies of that district, was one of the " fifty
streams," of which the legend recorded in the text tells,
that shared in Brendan's blessing, and thus " abounded
in fish." .
Of the after history of the mona&terj oi Axv\^&xssca
190 Brendaniana.
there is no vestige in our Annals or ancient records, as
far as I can discover ; but from the fervour of its early
members, amongst whom those " seven great saints/ 1
whose relics were enshrined on the island, lived and
died, and the signal success of their missionary labours
under St. Brendan's guidance, as indicated above, we
may surmise that it continued to flourish long after
St. Brendan's time, and for many centuries was a centre
of religious life and literary culture to many districts of
Munster, bordering on the Shannon. We read in the
Life of St. Senan, that before he founded his great
monastery and school at Iniscathy, he founded a
religious house at Inismore, which is the large island in
the Fergus estuary of the Shannon, now called Canon
Island, not far from Inis-da~droman of St. Brendan's
foundation. Those religious houses were probably still
flourishing when the Danes, in one of their earliest
descents upon our western coasts, swept up the Shannon,
and, after ravaging the islands and coasts along the
river, established themselves in Limerick. From this
vantage-ground they frequently made excursions to
plunder the " sacred isles," that were so numerous in
the Shannon, above as well as below Limerick ; and
they not only plundered them, but seized permanent
possession of many of them. Among other " sacred
isles " of which the Danes had thus taken possession
were Iniscathy, Inismore, and Inisdadroman, and here
in their sore straits, after their great defeat by Mahoun,
the brother of Brian Boromha, towards the end of the
tenth century, when the power of the Danes of Limerick
was completely broken, they took refuge, " entrenching
themselves in Scattery Island as their headquarters,
concealing their women and children in the smaller and
more remote islands."* Thither the vengeance of Brian*
* " Wan of the Gaedhill with, the GwHl," gixviL
Tlie Latin Life of St. Brendan. 191
for the murder of his brother Mahoun, pursued them,
and the O'Donnellsof Corcabaiscin (West Clare), by his
orders, attacked Iniscathy, slew the leaders of the
Danes there, plundered that island, as well as Inismore
and Inisdadroman, and other islands of the " har-
bour/ ' * in which were the women and children of the
foreigners, and in which they found a "great spoil of
gold, silver, and wealth of various kinds.' ' This was
surely a righteous retribution for the ravages and sacri-
leges those "foreigners/' wrought upon the sacred
shrines and inhabitants of those islands for many years ;
and if any of the inmates of the religious houses there
still survived, they may have rejoiced that " God had
indeed arisen, and that his enemies were scattered."
The monastery had been destroyed long before this,
and remained ruined and desolate for many years ; but
upon its site, or near it, was afterwards erected a
mediaeval parish church, the remains of which are noticed
in the Ordnance Survey letter referred to in a previous
page.t Of this church we find a record in the
"Taxation" of the diocese of Killaloe (1301-7) as
follows : — " Church of Inisdadruma (Island f in the
Fergus;. Valor 10/." It now belongs to the parish of
Killadysert, barony of Clonderalaw.]
XIII. — St. Brendan miraculously Frees the Town
of Bri-uys, in Kerry, from a Pest of Insects.
Once upon a time, St. Brendan, when on a journey in
the plain of West Munster (Kerry), came to the town
or stronghold of Bri-uys, in the district of Cliath, over
* The Lower Shannon was called the harbour of Iixoexfck.
t See page 187 tupra.
192 Brendaniana.
against the " Hill of the Swine," and tarried there one
night. . The inhabitants made a bitter complaint to
him of the pest of insects with which the place was
infested beyond measure. Then the saint prayed to
the Almighty God that the inhabitants of that town
might be freed from this pest which was so hurtful to
them, and at his prayer the pest at once abated, and
soon afterwards ceased altogether; so that from that
day to this none of these insects can live in that
town.
[The plain referred to in the text was the south plain
of Kerry (Magh Deisceart), of which Kathass, near
Tralee, was the centre, separated from the north plain
(Magh Tuaisceart, whence Eathoo) by a range of low
hills, starting from near Fenit on the west, and running
eastward through the heart of ancient Kerry into
Slieveluachra, near Brosna. From this range, near its
rise on the west, was thrown out like a spur a short
hillock which terminates abruptly over the south plain,
within a few miles of Tralee. On the brow of this
hillock was Bri-uys (the hill of the fawn), now called
Knockanuishy a word of the same meaning, on the site
of which can be easily traced at present the ambits of
three large forts, or cathairs, quite close to each other
on the plateau which overhangs the plain, on which lay
the regip, or district of Cliath, with the " Hill of the
Swine" (now Knochw.mucaJ.-igh) on the other side.
This "regio Cliath " is referred to by St. Aengus
Cele-De, in his tract " On the Mothers of Irish Saints,"
as Altraighe Cliath, within which lived Mor, the sister
of St. David of Menevia, and her husband, End or Ere,
who were the parents of three gceat Kerry saints —
\
The Latin Life of St Brendan. 193
namely, SS. Sedna, Gobban, and Eltin. This would
show that the " district of Cliath " was that portion of
the south plain which lay around Tralee, and extended
westwards towards Knock-anuish and the Spa, for that
was the Altraighe, the sept land of the Ua Alta, from
whom St. Brendan sprung. Here, therefore, the saint
was on his journey, when he tarried for the night at
Bri-uys, where the inhabitants had reason to complain
of the pest, from which he charitably relieved them.
It is interesting and edifying to note that the saint,
notwithstanding his many missionary labours through-
out Munster at this period, and the care and superin-
tendence of so many religious houses elsewhere, had
found time to visit his spiritual children in Kerry, and
probably he was on his way to his monasteries at
Ardfert and West Corcaguiney on this occasion.]
XIV — One of St. Brendan's Monhs through
Obedience exposes Himself to Death.
One day St. Brendan sailed to the above-mentioned
island, Da Dromand, and left his boat at the shore, in
charge of a young monk. When the sea rose very high*
the brother of this monk said to St. Brendan : " Holy
father, the tide is running very strongly, and is taking
away the boat from the shore ; it will soon drown my
brother, and he will perish. ,, Whereupon St. Brendan,
moved to impatience, replied : " Do you love this brother
more than I do ? If you think so, and desire to show
more compassion for him than I have, go to him now,
and die in his stead/' The brother went at once to the
place of danger, in a spirit of obefoevicte, wA ?to&&kh&*
194 Brendaniana.
the sea rose up about him on every side, and he was
drowned ; but the young monk, his brother, was saved,
for the sea was like a wall about him, as it had been
to Moses in the Bed Sea. Subsequently St. Brendan
conceived a great fear of the Lord, on account of the
death of this monk, judging himself responsible for it,
and he asked the advice of saintly men on the subject.
Their advice was that he should go to his foster-mother,
St. Ita, who was inspired by God with a prophetic
spirit, and she would declare to him what he ought to
do. St. Ita then advised him to go on a pilgrimage for
some time, to atone for his fault regarding this brother's
death, and to preach the Gospel elsewhere, so as to lead
other souls to Christ.
[There is no trace of this gruesome story of the monk
going to his death through obedience to a hasty com-
mand of St. Brendan's in the Latin Life of the saint,
as we find it in the Codex Salmanticensis, where it tells
of his mission to Britain. This Life, after recounting
in the terms I quoted above, the extraordinary success
of the saint's missionary labours in Munster, after
founding the monastery at Inis-da-dromand, imme-
diately adds that " he (Brendan) by the advice of his
foster-mother, St. Ita, went forth into Britain, with a
holy company of disciples, in order that he may win
unto the Lord foreign peoples also." The whole story,
circumstantial as it is, was probably an afterthought of
some of his admirers who wished to give the merit of a
penitential pilgrimage to his missionary journeys in
Britain ; and, perhaps, to show the special tenderness
of the conscience of the saint, who sought to expiate
The Latin Life of St. Brendan. 195
even an involuntary fault by *&, severe and laborious
penance. We are told that religious writers often have
a curious instinct to throw " double shades of dark-
ness " upon some passages in the lives of the saints
they write about, " in order to bring out more brightly
the lights of the after picture." Hence may have come
this strange passage in Brendan's Life, which is quite
analogous to the story of St. Columba's " quarrel with
King Diarmuid," as the cause of his exile from Ireland,
which has been pronounced by good authority to be
" an ill-constructed and inconsistent fable."
It is much to be regretted that of this period of
St. Brendan's life, which was occupied in his mis-
sionary labours and journeys " in many parts of
Munster," after his return from his famous voyages,
until his mission to Britain, we have very meagre
notice in his Latin Life, nor can the deficiency be
supplied from any other source that I have access to.
He was then in the vigour of his manhood, approach-
ing his fortieth year, when he returned from his voyages,
soon after A.D. 520, and he must have spent many years
in the great work of establishing and consolidating the
many religious houses he founded at that time. It was
the golden prime of religious zeal and fervour among
the holy men and women who then laboured for the
sanctification of the tribes and the peoples of Munster.
In the lives of some of those saints, who were contem-
poraries of St. Brendan, and who were fellow-workers
of his in those apostolic labours, we meet an occasional
reference to him. We are told that St. Fachtna (or
Fachanan) of Boss-ailithir, who, like St. Brendan, had
been fostered and trained to a holy life by St. Ita of
Killeedy, was a special friend of his, and when he
established his church and monastic school at Broafe*
about a.d. 530, St. Brendan became one ol >Jne wc&srX.
196 Brendaniana.
and most distinguished professors there, and t
his great name contributed much "to the eclat ti
school at Boss had attained, even in St. Fachtna
lifetime.
The relations of St. Brendan with St. Senan wei
also very cordial and intimate. When this great sail
had founded his first monastery in Munster, at Iniscarn
on the Biver Lee, within a few miles of Cork, we rea
that a ship arrived at that port in which, among othe
pilgrims to Ireland, " there were fifty religious Bomam
who had come through a desire of a more penitentia
life and of the study of the Scriptures, then flourishing
in the Irish monastic schools, and wluo wished to plac
themselves under the guidance of holy men, who wer«
famed for the sanctity of their lives and the observanc
of religious discipline." This happened about the tim<
that Brendan was assisting St. Fachtna in establishing
his great school at Boss ; and when St. Senan tool
charge of ten of those fifty pilgrims to the shrines o
holiness and sacred learning in Ireland, we are tolc
that St. Brendan received another ten of them into his
monasteries, while the remainder were sent to three
other famous schools in other parts of Ireland. Soob
after St. Senan founded another monastery at Inismore^
in the estuary of the Shannon, as I have stated above,
to which he may have been attracted by its proximity
to St. Brendan's foundation on the neighbouring island
of Dadroma?id, and where he may have cultivated
more intimate relations with his saintly friend.
When St. Senan had founded his greatest church and
monastic school at Iniscathy, lower down in the Shannon,
we are told in his Life that he was visited there by
St. Brendan and St. Kieran of Clonmacnoise, who had
chosen him as their anmchara, or spiritual director ;
on which occasion, when the supply of food in the
The Latin Life of St. Brendan. 197
house was not abundant, a grand feast was miraculously
provided for his visitors.
It was probably at this period that St. Brendan
founded a church not far from Lorrha, in North
Tipperary, where St. Euadhan afterwards founded his
famous monastery ; of which we have some notice in
the Life of this saint in the Codex Salmanticenais,
already referred to. It is as follows : — "St. Brendan Mac
Ua Alta had fixed a house for himself in a place called
Tidach-Brendan, not far from St. Euadhan's monastery,
and the sound of the bell from one house used to be
heard at the other. When Brendan learned this, he
said : ' St. Euadhan and I ought not to dwell so close to
each other. I will therefore withdraw, and leave this
place to St. Euadhan ;' andBrendan went away from that
district, and afterwards founded his city of Clonfert.
Then St. Euadhan blessed him for this, and prophesied
that the city he founded would be no less great and
powerful than his own at Lorrha."
This story suggests very friendly relations between
those saints, of which we will give some other indica-
tions later on.]
XV. — St. Brendan goes on a Pilgrimage to Britain.
He Visits St. Gildas.
Soon after St. Brendan set sail on his pilgrimage to
Britain, and went to visit the most holy senior, Gildas,
a very wise man who dwelt there, the fame of whose
tanctity was very great. Before the saint had arrived
at the monastery, St. Gildas told his monks to prepare
a repast for certain zealous labourers in the Lord's vine-
yard who would be their guests on that day, assuring
them that they should then see a. fcfc&oxA. ^\»^^st*Sfca>
198 Brendaniana.
Apostle, again in the flesh in the person of this father,
who was a tireless worker for the Lord, but whose
virtue and power with God he wished to put to some
trial, in order that he may know that the fault on
account of which he came hither had been already
pardoned by God. Then he directed the door porter
to secure the outer door with iron bolts until it was
opened by the divine power.
It was during the winter season, in the third year of
his pilgrimage, that St. Brendan arrived at the monas-
tery, and snow had fallen copiously so as to cover the
ground, but none of it fell on St. Brendan or his
disciples while they waited before the barred door.
The door porter, noticing this from within, calls out
to them : " Come in at once, and let your own merits
open the door unto you." Whereupon St. Brendan
directed his disciple Talmach* to open the door for
them in the name of Christ ; and when he, in obedience,
put forth his hand towards the door, the bolts at once
flew back, and were no longer visible. They then
entered, and went towards the church of the monas-
tery, the doors of which were closed against them in
like manner ; but St. Brendan knowing that this was
done as a trial of his virtue, only placed his hand on
the folding door, and said : "Oh, church of Christ, my
true mother, open unto me;" instantly the seals or
locks were broken, and the church lay open before
• Colgan has a notice of this disciple of St. Brendan's at February
26th. Acta SS. H\b., page 414. He probably was the same Talmach
who afterwards become a disciple of St. Finbarr's, of whom it is stated
in the life of that saint, chap, x., that " Talmach gave his church to God
sndto Barre, " when he was, no doubt, very ato«na<&vfcM*.
The Latin Life of St. Brendan. 199
them, when they went at once into the choir. Here
St. Gildas had a missal written in Greek characters,
and this was placed on the altar for use at Mass. Then
the sacristan said to St. Brendan, by order of St. Gildas :
" Man of God, our father abbot commands you to offer
the holy sacrifice ; here is the altar prepared, and a
missal in Greek letters, in which you are to read the
Mass, as our abbot does." When St. Brendan opened
the missal he prayed : " Grant unto me, Lord Jesus,
a knowledge of those unknown letters, as Thou hast by
Thy power opened these doors that were barred against
us." * Truly all things are possible to the true believer,
for St. Brendan knew at once those Greek characters
as well as he did the Latin ones he had learned from
his infancy.
He then proceeded to say Mass, and St. Gildas him-
self and all his monks came to the church to receive
Holy Communion from his hands ; but St. Gildas saw
the real flesh of Christ on the patena, and the real
precious blood in the chalice ; and alarmed at this vision,
he said : " Why have I brought this judgment of the
Lord upon myself by making trial of your virtue, man
of God ? " Then St. Brendan told him that his prayer
would guard him from any punishment, especially as
his trial of the pilgrims of Christ should now cease.
St. Brendan then offered a prayer, and the body of
Christ appeared in its usual species on the patena, and
the precious blood in the species of wine in the chalice ;
whereupon all the holy men received Holy Communion
and made fervent thanksgiving. St. BrendanremaicLei
at the monastery three days and nig)ciW
200 Brendaniana.
[The date of St. Brendan's mission or pilgrimage to
Britain is a matter for conjecture, but we will not be
far astray in placing it about a.d. 540, thus allowing
fifteen years or more for the period of his apostolic
labours throughout Munster, of which we catch some
shadowy glimpses in those few meagre notices I have
given above. We have no account of his journey to
Britain, nor of his peregrinations there, until hei arrived
at the monastery of St. Gildas, as stated in the text,
which gives so curious and interesting a description of
his reception. St. Gildas, surnamed the Wise (Sapien-
tissimus in the text), was one of the most illustrious
saints of Cymric Britain or Wales, who co-operated
with St. Patrick and his successors in the work of
evangelizing and sanctifying their Celtic brethren in
Ireland. Many such devoted missionaries came over
with St. Patrick himself, and laboured under his
guidance in that holy work during his life, and after his
death the supply of such zealous helpers from Wales
was more abundant still, for many holy priests and
laymen sought refuge in Ireland from the ruin and
devastation wrought upon their country by the invading
hordes of pagan Saxons, who were then ravaging with
fire and sword the length and breadth of ancient
Britain.
The historian of that period gives us a mournful
picture of the terrible thoroughness of this onslaught
on the Catholic faith, and on the homes of the Britons.
" It was in vain that some sought shelter within their
churches, for the rage of the invaders seemed to have
burned most fiercely against the clergy; the priests
were slain at the altar, the churches fired, and the
people who sought refuge there were driven by the
flames to fling themselves on a ring of pitiless steel
that hemmed them in on every side." ^o trctcu3&£ that
The Latin Life of St. Brendan. 201
from this ruthless havoc bands of fugitives came pour-
ing into the shores of Ireland in a constant stream for
some generations after St. Patrick's time : " Hoary
priests and consecrated virgins and tender children :
ecclesiastics bearing the relics of the saints; women
flying from worse than death ;" all claimed and received
from their Irish brethren in the faith the welcome and
solace they needed so sorely, while their presence
brought with it a rich harvest of religion and culture to
the people who hospitably sheltered and befriended
them.
Among those refugee ecclesiastics whose visit to our
shores was so fruitful of blessings, was probably St.
Gildas the Wise. He became a distinguished teacher
in the great school of Armagh soon after St. Patrick's
death, and continued to govern it as rector with great
success for many years. He is supposed to have
returned to Wales soon after the death of his brother,
Howel, a local dynast there, who was slain by the
famed King Arthur early in the sixth century. He
afterwards wrote a book on the Destruction of Britain,
which is still extant, and which shows that he must
have been a learned divine of great holiness of life, as
well as a man of general culture, eminently qualified to
preside over and direct the great school at Armagh.
King Arthur is said to have expressed his regret for the
murder of his brother, and to have sought pardon and
reconciliation with him, which the saint granted, at
the instance of an assembly of bishops and other clergy,
who met on the occasion, and who imposed a suitable
penance on the king for his crime.
In his book on the Destruction of Britain, St. Gildas
gives a deplorable account of the moral and religious
condition of his native Wales, reduced to th^ \&s&
extremity by domestic tyrants, &a mwsfti u&V] \\& Vassn
202 Brendaniana.
foes, at the time he wrote, probably about a.d. 535.
He lashes those local tyrants with fierce invective, and
charges them with the crimes of perjury, robbery,
adultery, and murder, declaring that their crying
iniquities had brought down upon their country the
vengeance of God, in the frightful scourge, of the Saxon
invasion. He addresses the clergy also in very severe
language, and denounces woe, like another Jeremias,
upon those faithless pastors, who, by truckling to those
tyrants, sold their priesthood and betrayed their flocks.
During his stay in Wales St. Gildas was in frequent
and most friendly intercourse with St Cadoc (Latinized
Docus), who founded the great monastery and school
of Lancarvan, over which he presided. At his request
St Gildas resumed his office of teaching, and directed
the school at Lancarvan for one year. Soon after these
two holy men fled away from the crowds of visitors and
students that were attracted by their great repute for
holiness and learning, and sought " deserts in the sea "
in the islands of Bonech and Echni, in the Bristol
Channel, where they may without distraction from the
outer world, apply themselves to prayer and study.
We read in Bee's Lives of Cambro-Briti&h Saints,
that "when St. Gildas dwelt in the island of Echni,
devoutly serving God, he wrote a missal-book, and
presented it to St. Cadoc, when he became his con-
fessor; therefore that book was called the Gospel of
St. Gildas." This story is very interesting, taken in
connection with the " missal in Greek letters," set
before St. Brendan by St. Gildas, as we read in our
text, and it may serve to explain an obscure allusion to
the " Bitus celebrandi missam" which we are told that
" Irish saints of the second order received from the
British saints, David and Gildas and Cadoc." This
may mean that those Cambrian &&\n\& ^etfc «U, like
The Latin Life of St. Brendan. . 203
St. Gildas, industrious copyists of the missal, and
presented many copies of it to their contemporary
Irish saints for use in Ireland.
St. Gildas and St. Cadoc were not long left in peace
to enjoy the delights of heavenly solitude in # those
islands, for a band of pirates from the Orkneys swept
down upon them, and plundered their little cells,
making captives of some of their disciples. The saints
escaped with their lives, and St. Gildas, after spending
some time at the great monastery of Glastonbury, left
his native Britain and migrated to Armoric Gaul, or
lesser Britain as it was called, now Brittany, whither
immense numbers of the ancient Britons had already
taken refuge from their Saxon relentless enemies. This
occurred, according to Mabillon, in a.d. 538. Here
St. Gildas soon founded a monastery and school at a
place called Rhuys,* a promontory overhanging the
sea of Morbihan, and it was at this monastery, most
probably, that St. Brendan visited him and received the
singular welcome detailed in our text.
Here we are told that it was " after three years on
his pilgrimage " St. Brendan, arrived at the monastery,
but we have no intimation of where or how the saint
had passed those years, and we are left very much to
conjecture. We must suppose that after he had left
Ireland he landed in Cymric Britain, or Wales, and
that he soon after visited there the, great saints who
* This is the peninsula of St. Gildas de Rhut/8, which is surmounted
by the largest tumulus in Brittany. Here Abelard, of mediaeval notoriety,
spent some years of his restless life in a monastery, which has long ceased
to exist, but the site of which is still pointed out. He had sought in this
"end of the earth," as he termed the place, to hide his shame ; and,
perhaps, atone for his guilt, but even here he could not rest in quiet or
live in safety ; but was still, as he tells in his Life, * * driven about as a
wanderer and a fugitive, as if the curse of Cam.^et^\j^a^Ts^r — ^3*S^
Vacation in Brittany,
204 Brendaniana.
were conspicuous for their holy and apostolic lives
at that time. Among these St. David of Kilmuine
(Menevia) held a foremost place, and for this reason
may have been the first to receive a visit from St.
Brendan. For this there may have been another
reason also. We know that in St. Brendan's native
Altraighe, in West Kerry, a sister of St. David's, Mor,
the mother of three Kerry saints, was settled in
marriage with a local chief named End, whose Cathair
of Cathair-einde (now Cahirina) stood in the western
suburb of the present Tralee, and that she resided
there at the time that St. Brendan was making his
missionary journeys to and fro in that district. The
saint must have therefore known this saintly sister of
St. David very well, and through her may have con-
tracted a special friendship with that saint. In this
case he would be sure to pay an early visit to Kilmuine,
and spend some time in the society of the holy founder,
and in co-operation with him in his apostolic labours.
Thus may have passed a portion of the first " three
years of his pilgrimage."
We have more distinct warrant for the association of
our saint with another illustrious contemporary saint in
Wales, viz., St. Cadoc of Lancarvan, mentioned above.
In a Life of this saint we read that after he had founded
his house at Lancarvan, one of the great centres of
the monastic lite in Cambro-Britain, and established
around it various priories, each under the rule of its
prior, he went on a pilgrimage to Ireland and remained
three years in a famous monastery in Munster, where
monastic discipline was very exact. " On his return to
Wales he brought back with him several Irish monks and
many British priests, who desired to become members of
his community." In the copy I write this from, " the
famous monastery " is stated to be ttieA of Liainore, but
The Latin Life of St. Brendan. 205
if this meant the foundation of St. Carthage-Mochuda
at Lismore, it would be a gross anachronism, for that
great monastery was not founded for fully a century
after the most probable date of St. Cadoc's \isit to
Ireland. This took place soon after the saint's expulsion,
by the Orkney pirates, from his island-retreat in the
Bristol Channel, and about the time of his friend
St. Gildas's migration to Brittany ; that is, about A.D.
538. This Munster monastery was therefore in existence
before that date, and may have been one of those
founded by St. Brendan himself, and which was then
" famous for the strictness of its monastic discipline."
However that may be, St. Brendan's visit to Wales
coincides very closely, with this pilgrimage of St. Cadoc,
and with his return home, with " several Irish monks
and British priests, ,, whom he had recruited in Ireland
for his great monastery at Lancarvan ; and who can tell
but that St. Brendan himself and " the holy company of
disciples " that accompanied him to Wales, may have
furnished some of those Irish monks, who wished to join
the saintly community of St. Cadoc, and who left their
homes for distant Wales, under the guidance of
St. Brendan, going forth on his pilgrimage at the same
time ? It is worthy of note, in this connection, that we
have an account of St. Brendan's presence and residence
in St. Cadoc's monastery, soon after this date, from
which we may infer that he became a member of the
community and assumed office there, probably as prior
of one of those attached priories referred to above, before
he left Wales to visit St. Gildas in Brittany. This
account is given in the Life of St. Machutus — or St.
Malo — by Bili — who is said to have been born near
Lancarvan, and to have been educated there by
St. Brendan, who is, in this Life, always caJAsA *^Rk
11 Master/' in all the incidents aiA ^e\&ox&fe w*stfc»*
206 Brendaniana.
in that curious Breton legend. We will treat of this,
after the next chapter, in which the miracles of St.
Brendan are related.]
XVI. St. Brendan performs a great Miracle at
THE REQUEST OF St. GlLDAS.
When these days had passed, the venerable St. Gildas
said to St. Brendan : " There are in the wilderness hard-
by very powerful wild beasts that frequently attack the
people about here, and often beset even this city of
ours; now God has vouchsafed to you the power to
expel those beasts from amongst men, that by so great
a miracle wrought here by you, through the divine
grace, you may surely know that the fault which led to
your pilgrimage has been pardoned by God." Then
St. Brendan went forth into the wilderness, taking with
him the aforementioned disciple, Talmach, while a
number of men on horse-back followed, and looked on
at a distance, desiring to see the issue. When they
came to the lair of the wild beasts, they found the dam,
with her young ones, asleep in the noontide sun ; and
holy Talmach went to rouse her up. Whereupon she
uttered a loud roar, on hearing which all the other wild
beasts rushed towards her. Then St. Brendan said to
them : " Follow us now very gently, with all your cubs ;"
and while all who were looking on, expecting their
instant death, they saw the wild beasts following them
like domestic dogs, from which, however, the men on
horse-back fled away in great trepidation ; but St. Gildas,
when he saw them so tame, even at the gates of the
\
The Latin Life of St. Brendan. 207
city, gave thanks to God for His wonderful works.
Then St. Brendan commanded the wild beasts to go
back again into the wilderness, and never more to harm
anyone ; and men know not what became of them, for
they have not since been seen up to the present day.
After this the venerable St. Gildas said to St. Brendan :
" Accept me now, father, as a disciple of yours, and
become the patron of this city and people." But
St. Brendan replied : " Here I must not tarry, for my
resurrection shall be in Ireland/' Then St. Brendan
having received the blessings of St. Gildas and all his
monks, as well as those of the inhabitants of the city,
and having bestowed his blessing upon them in return,
took his departure from the place, and in another
district in Brittany he founded soon after a monastery,
named Ailech. In another place, also, in Britain, in the
district of Heth, he established a church, and a town
around it, and there w the holy father performed great
miracles. Subsequently he sailed back to Ireland.
[The version of this story in the Life of Brendan in
the Codex Salmanticensis, gives the finale somewhat
differently : " Brendan ordered the wild beasts to go
gently with him, and thenceforth to watch over the
flocks of the district; whereupon they followed him
like so many house-dogs, and having laid aside all their
natural ferocity, they performed the duties of shepherds
for the citizens. When St. Gildas had witnessed this
and other like miracles wrought by Brendan, he offered
to him his city, and himself as an obedient subject of
his ; but Brendan replied : " What \s> \Jaa mt\^^isi^
208 Brendaniana.
or what '(Safe I for it all? (Quid mihi, inquit, et
mundo) ? "
In this wonderful tale we have the only account now
accessible of the life and work of St. Brendan during
his stay among the Britons or Bretons, except what is
added about his foundation of a monastic house at
Aleth, and of a church in the district of Hethj both
places said to be in Britain or Brittany. The period of
his stay there was probably more than seven years, and
during that time he, no doubt, laboured zealously and
fruitfully in promoting the glory of God and the salva-
tion of souls in many parts of Wales as well as Brittany.
Hence St. Gildas directs his monks to prepare to wel-
come him as " a second St. Peter," so full was he of
Apostolic zeal, and as a tireless worker for the Lord
(pater laboriosus).
There was a wide field for the exercise of such
laborious zeal in the moral and religious condition of
the sorely afflicted Britons at that period, which
St. Gildas deplores and denounces in his book on the
Destruction of Britain, to which I referred before ; *
and we may well believe that St. Brendan and the
fervent band of disciples who accompanied him on his
mission to Britain devoted themselves to the arduous
task of reviving the faith and reforming the morals of
those people. Among the causes that produced this
decay of religion and this depravation of morals, was
the tyranny and cruel oppression, as well as the scan-
dalous lives of their native princes, whose iniquities
St. Gildas inveighs against so vehemently as more
than sufficient to merit their terrible chastisements at
the hands of their Saxon invaders. In his " Querulous
Epistle/' which forms the second part of his Destruction
of Britain, he denounces by name five of those domestic
* Supra, page W\.
a
The Latin Life of St Brendan. 209
tyrants, and after specifying some of their infamous
crimes, he compares them to various wild beasts which
preyed upon the people ; one he called " the panther,"
another the " lion's cub," another " the insular dragon,"
and so on. It is not surprising to learn, as .we are
told, that the saint had to seek refuge in Armoric Gaul,
or Brittany, from the vengeance of those tyrants
whose wrath he had thus incurred. St. Brendan's mis-
sion in Wales commenced soon after, and very pro-
bably the field of his missionary labours extended
to the districts and peoples ruled by those wicked
princes. He had need of all the Apostolic zeal and
courage of " another St. Peter," to preach to and
attempt the conversion of such monsters of iniquity and
impiety ; but we may be sure that the daring voyager,
who braved all the dangers and terrors of the trackless
ocean, the mare tenebrosum, in quest of the " Land of
Promise of the Saints," or "of strange peoples to be
won to Christ," would not shrink even from so desperate
a task. We may, therefore, hope that he did essay the
work of converting these human " beasts of prey," and
more — that he effected the conversion and reformation of
at least some of them ; for I surmise that his success in
thus morally taming those wild beasts is figured
under the wonderful tale of his controlling and subdu-
ing the powerful beasts of the wilderness at the instance
of St. Gildas; and that by the story of his changing those
ravening " beasts of prey" into "guardians and shep-
herds of the flock," as we have it in the Life from the
Codex Salmanticensis, is conveyed in allegory the effect
of St. Brendan's mission upon some of those princes,
whereby they were converted into the " guardians and
shepherds " of their people, a miracle of divine power
and grace more signal even than the saint's mastery
of the " wild beasts of the wilderness "
210 Brendaniana.
In the Life of St. Machutus, or Malo, there are man
references to St. Brendan's stay in Wales and Brittanj
The earliest Life now extant of this saint was writte]
about the middle of the ninth century by Bib, deacoi
of the church of Aleth, in Brittany, who tells us tha
when writing he had at hand another Life of the sain
by an anonymous author, " who composed it man;
years before he (Bili) was born, as a faithful relatioi
of what he had heard and learned from wise men wh<
preceded him." This ancient Life had, it seems, beei
corrupted by many interpolations, which Bili propose*
to eliminate in his edition of it. From all this we cai
infer that this earliest Life of St. Machutus was com
posed in the eighth century, not long after the probabl<
date of the first Irish version of the Brendan Legend
many of the incidents of which it appears to have
borrowed and adapted in a notable manner.
Machutus, the child of a local dynast, was born ir
Monmouthshire about a.d. 520, was baptized at the
neighbouring monastery of Lancarvan, and became 8
pupil and disciple of St. Brendan's, when he visitec
there. The Life tells that soon after St. Brendan was
seized with an ardent desire to travel in quest of the
island Yma (meaning in Breton or Cymric the " Isle
of the Just " or Blessed), and urged his pupil Machutus
to accompany him, which he readily consented to do
in the words hi the Scripture text : " Master, I will
follow Thee whithersoever Thou goest." St. Brendan
had a strong and large vessel built, and prepared for a
long voyage, he himself, his pupil, St. Machutus, and no
less than nine hundred and three companions embarking.
The voyage lasts for seven years, but the incidents of the
last year only are related, and in all these Machutus
fills the principal role. In the seventh year they dis-
covered the island of the Giant Mildu, whom they
The Latin Life of St. Brendan. 211
restore to life and baptize. They learn from him the
whereabouts of the island Yma, of which they were in
quest, for he had once seen it ; but he told them that
it was completely surrounded by a golden wall of great
height. This giant, being of preternatural stature,
offers to draw their ship to that island by wading through
the sea ; but while he was doing this a great storm
arose, and by the force of the waves thg anchor cable
by which he drew the vessel snapped, and they were
fain to return to the giant's island, from which they
soon after resolved to go back to their own country.
On their voyage the crew suffered intense thirst, which
Machutus assuaged in a miraculous manner. This
occurred on Easter Eve, and it was on the next day,
Easter Sunday, that the celebration of Mass by Machutus
on the whale's back took place, as is related in the
extract from this Life, already given in my "Note on
Irish Life " (page 89, supra).
The voyagers returned home without having found
the island Yma, just as in the Irish version, Brendan
returns after his five years' voyage, having failed in
his quest of the Land of Promise of the Saints ; but
Machutus is resolved again to seek out the wonderful
secrets of the ocean, urged by the words of the same
text quoted in the Irish version : " He who hath left
house or brethren or sisters ... or land for My Name's
sake, shall receive an hundredfold, and shall possess
life everlasting."
To a second voyage the parents of Machutus object,
and his master, St. Brendan, is also unwilling to bless
the enterprise ; but the holy youth pleaded so earnestly,
that his parents at length consent, and they and
Brendan accompany him to the sea-shore, where a
masted ship is found, prepared by no human hands^ and
where he is favoured with aviaiou oi Cft^*\i ^Xaasi^
212 Brendaniana.
who, finding his motives pure and holy, blesses him,
and foretells a prosperous voyage.
The accounts of this second voyage vary somewhat
in the versions of the Life. In one, it is told that his
vessel soon arrived at the Island of September, in front
of the present St. Malo, whereon he found a hermit
named Festivus,who had been warned in a dream of
his visit, and .under whose instruction he chose to
remain. Thus ended the voyage. In another account
wo are told that in this second voyage " Brendan and
Machutus had traversed the Orkneys and the northern
islands of Scotland before they returned home." From
this we may infer that St. Brendan had, after his visit
to Wales, visited and evangelized some of the islands
of Scotland. Hence in the Calendar* of David
Camerarius, he is described as the apostle of the
Orkneys and the Scottish Isles : " Maii 16 die —
Sanctus Brendanus, abbas, apostolus Orcadum et
Scoticarum Insularum"
It was probably during this mission that the saint
founded the church in the district of Heth, where he,
as the text relates, " performed great miracles.'* This
is supposed to be the island of Tir-eeth (" Land of Eth
or Heth "), a large island off the coast of Argyle,
Scotland. There are many other places among the
isles, as well as on the mainland of Scotland, where the
memory of St. Brendan was preserved in veneration.
Canon O'Hanlon, in his Life of St. Brendan, May 16th
(Lives of Irish Saints), thus notices some of those
places: "Kilbrennan (Church of Brendan) in Mull;
St. Brengan's chapel in St. Kilda; he was patron of
Boyndie and Birnie; he was venerated at Cullen, at
Dumbarney, and at Balbirnie ; St. Brenghan's fair was
* Published in 1631, and dedicated to King Charles I.
The Latin Life of St. Brendan. 213
held at Kilbar, in Ayrshire, and at Banff ; the island of
Bute got its name from a little cell erected there by
St. Brendan,which in Gaelic was called bothe, and he was
honoured as patron of this royal island ; St. Brendan's
haven at Innerbondy belonged to Arbroath abbey ; the
Church of Eassie, in Forfarshire, was dedicated to him,
and several other churches in Scotland rejoiced in him
as their patron." Memorials such as these, so wide-
spread and enduring, indicate that the mission of
St. Brendan to Scotland and the Isles must have been of
some duration ; but we have no means of ascertaining
the time it occupied. It must have taken place before
the saint's return to Ireland from his pilgrimage to
Britain; that is, about a.d. 550; and, therefore, nearly
twenty years before St. Columba prosecuted his mission
of evangelizing those same islands of northern Scotland
which St. Brendan had traversed in his missionary
journeys. He may, therefore, be justly honoured in
the Calendar of the Scottish Church as the " Apostle of
the Orkneys and the Isles of Scotland.' '
Ailech, where the text states he founded a monastery
in Britain or Brittany, was, no doubt, the ancient
A tectum or Aleth in Brittany, not far from the present
St. Malo. It was a place of some importance, even
before St. Brendan's time, being the chief city of an
ancient Gaulish tribe, and afterwards the residence of
a Roman prefect, and the seat of a military division
under the empire. It was situated on a massive bluff
at the mouth of the river Ranee ; on the other side was
the precipitous rock on which St. Malo was built.
Here St. Machutus, as his Life tells, found St. Aaron, a
holy hermit, who had a cell upon this rock, and died
there in 543, leaving St. Machutus or Malo to succeed
him. Thence he passed over to AAatti, Ntasssa ^>V
Brendan had founded the mona&terj \ wA >Qdr5» > di
214 Brendania'na .
laboured as a holy and zealous preacher of the Gospel
for some years, when he was consecrated first bishop
of the ancient see of Aleth, which five centuries after-
wards was transferred to St. Malo, where his relics
were preserved, and to which he had given his name.
11 In the seaward front of St. Malo, high above the
highest tides, tower up from the deep sea great masses
of storm-beaten rocks, like advanced posts, some of
which have been utilized for purposes of fortification.
One of the largest of these, Cezembre, which has almost
the proportions of an island, has been so utilized,
and on its craggy slope can still be distinguished the
ruins of the hermit cell of St. Brendan, in strange
contrast to the gleam of the cannon of the battery that
crowns its fugged summit. "* This was the Island of
September, on which St. Machutus is said to have
found the hermit Festivus, as related above, under
whose instruction he remained for so long a time. Of
St. Malo's residence there we have no further trace ;
but the existence of this ancient cell, dedicated to \
St. Brendan, indicates that saint's connection with the \
place, and very likely this weird rock in the sea was |
chosen by him as a solitary retreat from his neighbour- j
ing monastery at A leth, to which he resorted occasionally. j
Another interesting memorial of St. Brendan's visit j'
to Britain, sinjilar to that on the Isle de Cezembre, was I
the little oratory that still bears his name, which he [
built on the bold crag that overhangs the junction of
the river Avon with the Severn, in the Bristol Channel,
where its remains are still visible, to remind the Bristol
mariners that once upon a time the great sailor-saint,
Brendan, had blessed the seaward approach to their
city of Bristol.]
•Month, Oct., 18S1, art. "Sfc.MuW
The Latin Life of St. Brendan. 215
XVII. — St. Brendan commends the Patronage of
St. Brigid.
One day that St. Brendan was on his voyages on the
ocean, he saw two monsters of the deep in dreadful
conflict, one of them sometimes pursuing the other with
great fury. The monster that was pursued, when it was
nearly overtaken and vanquished by the other, cried out,
in a human voice, in Brendan's hearing: "I commend
myself to the protection of St. Patrick, the Chief-Bishop
of the Irish.' ' The other monster then shouted, also in
human voice : ' ' hi s protection will now avail you nothing. ' '
The monster pursued again cried out: "I commend
myself to the protection of St. Brendan, here present ;"
and then its pursuer said : " Neither will his protection
save you now." At last the monster that was pursued
cried out : " I commend myself to the protection of the
most holy virgin Bri 'Id." Whereupon the monster in
pursuit at once withdrew, saying that it dare not
pursue further the monster that invoked the protection
of St. Brigid ; and thus the wretched creature escaped
unharmed.
Then St. Brendan composed a hymn in praise of
St. Brigid, for the greater gloiy of God ; and when he
returned to Ireland, he went to visit that saint; and
having told her about those monsters, he asked her why
such monsters of the deep had more fear of her than of
other saints. The holy virgin replied by a question :
"How often do you fix your attention upon God?"
St. Brendan answered : " At every seventh step I take, or
sooner, I have God in my fho\xg|b\& \ \>\& wssas&sawfc^
216 Brendaniana.
think of God alone for a long space of time." St. Brig
then said : " You therefore think of wordly things som
times, and upon God at other times ; for my part, sin<
I first applied my mind to God, I have never for
moment diverted my attention from Him; the moi
constantly one fixes the attention of his mind and th
love of his heart upon God, so much the more do th
animals stand in fear of him." At this sentiment of th
holy virgin Brigid, St. Brendan was greatly edified, an
having received her blessing, and giving his in return
he proceeded on his way.
[In Note* (24) on Irish Life, I have given the versior
of this story from the Life of St. Brigid, where 1
observed that if the story was more than a pious allegory,
and if such an interview took place between those saints,
it must have occurred before a.d. 524 — the year ol
St. Brigid's death. I know no reason to question the
fact of the saints having met after St. Brendan's famous
voyages, which, most probably, ended some time before
that date ; and there are some reasons why St. Brendan
should visit, on such an occasion, his friend St. Brigid,
who was the special and intimate friend of his patron
St. Ere, whom she had accompanied into Kerry, and
"near whose dwelling by the sea," at Kerry-Head, she
had fixed her little convent "for many years," during
St. Brendan's youthful pupilage under the holy Bishop,
when she must have had many opportunities of knowing
and loving the youthful saint. When St. Brigid left her
convent over the Shannon, near Kerry-Head, she went
* Page 85, tupra.
The Latin Life of St. Brendan. 217
as her Life tells, into Connaugbt, and resided on the
plain of Aei, " where she founded cells and convents
round about." She had, no doubt, brought some of her
Kerry nuns with her on this mission, and one of these,
we may believe, was the holy religious, St. Caoilin,* the
illustrious Kerry saint, who welcomed and protected
her " Kerry cousins/' the Ciarraidhe- Aei, who migrated
to this plain of Aei, some years afterwards. Within
this great plain St. Brendan received his " Beligious
Bule " from the angel, and there also he performed the
signal miracle recorded in the Irish Life. During this
first visit of St. Brendan to the plain of Aei — which
took place not long after the date of St. Brigid's mission
there, he must have come to know some of her convents
and her religious, and very probably renewed the
friendly relations of his youth with the saint herself.
We have, therefore, some reasons to think that those
saints may have had some such spiritual colloquy as is
narrated in the text.
The insertion of the story here is somewhat out of
chronological order, but it comes in seasonably to
furnish an interesting and edifying explanation of the
wonderful dominion over the " wild beasts of the
wilderness," exercised by St. Brendan, as related in
the previous chapter, and which the Creator has often
vouchsafed to such eminent saints as he was, in pro-
portion to the degree of their love of God, and the
holiness and innocence of their lives. The great truth
has been many times illustrated in the history of such
servants of God, that in the words of St. Brigidif
" The more constantly and sincerely one fixes the
attention of his mind and the love of his heart upon God,
* See «' Notes on Irish Life," page 69, sttpra.
t The Four Masters in a.d. 526, refer to this voterforo \*to«sR». ,
Saints Brendan and Brigid. 1
218 Brenduniana.
so much the more does the brute creation stand in
awe of him."
The " Hymn of praise of St. Brigid," which the text
tells us was composed by St. Brendan, is the ancient
Irish hymn or poem in the Liber Rymnorum, beginning,
"Brigit be bhithmhaith, bruth ordhai oibhlech ; "
which is attributed to various authors, in the preface to
it in the oldest MSS. ; among others to St. Coluinba,
and to St. Brendan. It consists of three quatrains ; the
English of the first, Dr. Whitly Stokes gives as
follows : — *
" Brigid, excellent woman, a flame golden, delightful,
May she, the sun dazzling, splendid, guide us to the
eternal kingdom !
May Brigid save us over the throngs of demons !
May she repel from us the attacks of all disease ! "
XVIII.— St. Brendan erects a Cell in Inis-meic-
Ichuind. The King of Connaught makes a Gift
of the Island to him.
St. Brendan then came to the country of Connaught,
and went into an island called in Irish Inis-meiclchuind,
where horses of the king were on pasture. Here the
saint when building an oratory, set the king's horses
to draw materials. The holy bishop Moenu was there
with St. Brendan at the time. When the King Aedh,
son of Eathach Tirmcarna, heard of this, he declared in
his wrath that he would surely put to death the person
who had done him so great a wrong. In his rage he
hastened to the island, but when he was preparing to
* Lives of Saints from Book of Lismove, \««p\Sft.
The Latin Life of St. Brendan. 219
cross over in a boat, a violent storm suddenly arose,
which agitated the waters of the lake from its depths
for the space of three days, during which the king had
to await a calm. On the night of the third day the
Lord appeared to him in a dream, and said to him :
" Take care that you do no harm to My servant
Brendan : otherwise you will soon meet your death."
When the storm subsided, the king made a gift of the
island, together with the horses, to St. Brendan, for
ever.
[St Brendan had now completed his pilgrimage in
Britain, and returned to Ireland about a.d. 550. He
had been absent on that mission perhaps ten years,
and we should expect that after his return he would
make an early ami ,,;mxious visitation of his various
monasteries throughout Munster, and especially of his
earliest foundations in West Munster or in his native
Kerry. He, no doubt, visited his dear friend and
foster-mother, St. Ita, at her convent of Killeedy, and
gave her, for her edification and " mental recreation,"
an account of his missionary labours and peregrinations
among the Britons, as he had years before, on his return
from his famous voyages, entertained her " with the
wonders he had seen on the ocean." It would appear
that on his return to Ireland certain disciples and friends
from Britain accompanied him, and among these was,
probably, "the son of a king of Britain," whom
St. Brendan had brought with him, and placed for a
time in his monastery in the Lower Shannon ^& Lt\.W
da-dro7)iand. Eegarding this Vmg* wsn, ^q^ Vw^ «
220 Brendaniana.
extraordinary tale in the Life of St. Buadhan, in the
Codex Salmanticensis, as follows : —
" On a certain occasion the boat of Brendan was
stink to the bottom of the sea in the Lower Shannon
(Mare Luiemnech in the text), and the son of the King
of Britain was at the time asleep in the prow of the
boat, and went to the bottom with it. Then Brendan
told his monks to go at once to St. Buadhan, for to
him had God granted the power to raise their boat
from the depths of the sea, and to restore to life the
king's son that was drowned in it. They went
accordingly to St. Buadhan, and he came with them
at once to the place where the boat had sunk, and
when he had offered a prayer the boat instantly rose
to the surface with the king's son in it alive and safe ;
whereupon he told them that St. Buadhan had placed
his cowl around his head, so that he felt not the
water."
It is not stated whether St. Brendan was present on
this occasion ; very probably he was not ; and when
the story reached him at a distance, he directed his
monks to call in their saintly neighbour, St. Buadhan,
from Lorrha, on the other side of the Shannon, to
perform the needful miracle lor his special friend,
St. Brendan.
Another disciple who accompanied our saint from
Britain was "that monk who had come from his parents
with him from Britain," of whose death and miraculous
restoration to life we will read in a succeeding chapter
of this Life, and whose name is stated in the Life of
Brendan, from the Codex Salmanticensis, to be Senan,
whom St. Brendan restored to life, " because he had
promised his parents, when they committed their son
to his care, that they would see him again safe and
sound "
The Latin Life of St. Brendan. 221
I cannot help thinking that St. Brendan about this
period visited his proto-monastery at Ardfert, and
remained there for some time, in loving intercourse
with his spiritual children in that religious house, which
was his earliest foundation, and in which he, no doubt,
retained an affectionate interest amid all his missionary
labours and solicitudes. Here he may have sought and
taken some needful rest after his many wanderings by
land and sea, and having now long passed his sixtieth
year, it would be natural enough that he should say :
" Here, among my first-born spiritual children, is my
rest for ever and ever ; here will I dwell, for I have
chosen it.' ' But this was not his choice, for he knew
for many years that "the place of his resurrection"
should be elsewhere. Hence he soon after turned his
face once more to "the country of Connaught ;" and for
this new missionary toil he had, I believe, a special
reason and attraction.
For some time before this period a remarkable
migration of St. Brendan's countrymen, the Ciarraidhe,
was in progress from the plains of their native Kerry
to the wide and beautiful plains of Eoscommon and
Mayo, in Connaught. This migration commenced early
in the reign of Aedh, son of Eochaidh Tirmcharna,
probably before a.d. 550, under the conduct of a Kerry
prince, Cairbre MacConuire, who, because of some
intestine broils, of which neither history nor tradition
tells, was driven into forced exile, with large numbers
of his clan. John O'Donovan* gives an account of this
migration from an ancient Gaelic MS. in the library of
Trinity College, Dublin, which is very interesting :—
" When first did the Ciarriadhe come into Connaught?
Not difficult. In the time of Aedh, son of Eochaidh
* Book of Rights, page 100, u, i.
222 . Brmdaniana.
Tirmcharna. Which of them came in first ? Not diffi-
cult. Coirbri MacConuire, who came from the south of
Munster, whence he had been expelled. He came with
all his people tp Aedh, son of Eochaidh Tirmcharna.
Coirbri had a daughter famed for her beauty and
accomplishments, and Aedh asked her of her father in
marriage. After the marriage she came one time to
visit her father, who showed great grief in her presence.
She asked him whence his grief arose. " My being
landless in exile/' said he. Messengers came from the
king for his wife, but she would not go to him until he
should give a good tract of land to her father. " I will
give him/' said Aedh, " as much of the wooded lands
to the west as he can pass round in one day, and St.
Caeilin, the pious, shall be given as a guarantee for it."
The tale goes on to say that Cairbre had made a wide
circuit in his day's journey, to the great jealousy and
vexation of King Aedh's subjects, who conspired to
poison Cairbre in a draught of beer; but this was
revealed to St. Caeilin, who indignantly demanded why
the king had violated her guarantee by conniving at
this intended murder. " I will violate thee," said she
to Aedh, " as regards thy kingdom." The king sub-
mitted to her award of punishment for his share in the
conspiracy, which was a singular one. " Because you
sought to destroy Cairbre, in a drink of beer, may the
King of Connaught meet decline or certain death, if
ever he drink of the beer of the Ciarraidhi."* He
then gave the saint the land on which her church of
* It would seem from this that the beer of the Ciarraidhe was remark-
ably good ; whereas, in the judgment of this saint, the privation of it
was condign penance for the crime of a king. Ancient Kerry was famous
also for its mede or metheglin, for O'Heerin sings of the King of Kerry,
as
The chief of the mede-abounding land
From Tralee to the fair-streamed Shannon.
The Latin Life of St Brendan. 223
Termon Mor or Termon Caeilinne was afterwards
built.
The migration thus commenced continued for many
years, so that three extensive colonies of the Ciarraidhe
were settled in large districts of Eoscommon and Mayo,
respectively called the Ciarraidhe- Aei, the Ciarraidhe
Locha na n-Airneadh, and the Ciarraihde Airtich.
These emigrants mostly belonged to one of the prin-
cipal branches of the Ciarraidhe to which the sept of
Altraighe, St. Brendan's own sept, gave its kinglets or
chiefs, as O'Heerin tells us : —
All the Altraighe return
Two kings of the Plain of Ciarraidhe,
A tribe ever ready in a point of difficulty,
(JNeidhe and the Clann-Gonaire.
(J Donovan's Translation. *
The saint must have, therefore, as a loyal clansman,
taken a special interest in the fortunes of the exiled
members of Clann-Conaire, and we may well believe
that this was a strong incentive for his second journey '
into Connaught, where he may minister to their
spiritual wants, and, if necessary, protect and defend
them, as St. Caeilin, the holy nun, had occasion to do,
from harsh or unjust treatment from their new rulers.*
Some of these exiles were near relations of St. Brendan,
one of whom, Fintan, who is said to have been a son
of a Kerry prince and a nephew of the saint's, had
been received at the court of King Brudin, in North
* An instance of such treatment is given in the Book of Rights :
From the Ciarraidhe heavy the tribute
That is given to the King of Connaught.
On this O'Donovan notes "that the Kings of Connaught contrived to
make the Ciarraidhe and other tribes who had migrated from Monster
pay more than a rateable tribute for their territory. ,, (Book of RiqhU y
page 103, n. g.)
224 Brendaniana.
Connaught, as a soldier of fortune, from which he had
to fly, and take refuge with Sfc. Brendan, in his monas
tery at Inisquin, after his secret marriage with a niece
of the king's ; the firstborn of the marriage being the
renowned St. Fursey, who was baptized by St. Brendan,
and nurtured and instructed by him in his early youth.
In his journey to " the country of Connaught/* the
saint was accompanied by a younger brother of his,
Faitleac,* and when he had founded what was probably
his first monastery at Connaught, at Cluaintuasceart,
within the present county of Eoscommon, among the
exiled Ciarraidhe, who had settled there; he, after
some time, left that foundation in charge of his brother,
Faitleac, as we read in MacFerbuis, that " Fergus
MacEahilly made reverence to Faitleac MacFinlogh of
Cluaintuascart, as successor to Brendan, for it was to
him that Brendan left his monks/ ' He then proceeded
farther west, along the great plain of Aei, with which
he was familiar in his early journeys in Connaught,
before his priestly ordination, until he reached Lough
Corrib; and here, upon the largest. of the beautiful
islands that stud that magnificent sheet of water, he
founded another monastery. This island is named in
our text Inis-meic-ichuind (the island of the son of
Ui-Cuin or O'Quiri), now known as Inchiquin or
Inisquin ; it lies about half a mile off the eastern shore
of the lake, and is more than a mile and a-quarter in
length, containing nearly two hundred and thirty acres.
The date of this foundation was about 552, a few years
after King Aedh MacEochaidh had begun to reign,
and probably after his marriage with the daughter of
the exile Cairbre MacConuire of the Ciarraidhe. He is
stated to have been the eighth Christian king of
* See note 3 on Irish Life, page 35, supra.
The Latin Life of St. Brendan. 225
Connaught reigning at the royal seat of Rath Croghan,
in Roscommon, for twenty-five years, and to have
been killed at the battle of Binne-Baghna, in a.d. 576
{Annals of Ulster), by the Ui-Briuin, some of his own
tribesmen. He is mentioned in the Annals of Ulster
at a.d. 561, as one of the allied chiefs who gained the
victory at the famous battle of Cuildreimhne over the
forces of the Ard-righ Diarmait MacCearbhail, who had
put to death his son, Cornan, despite of the protection
and intercession of St. Columba, with whom the young
prince had taken refuge after an unpremeditated homicide
he had commHted at Tara during the public games.
This death of Cornan is said to have occasioned that
battle.
From the story given in our text, I would infer that
St. Brendan, having at first obtained the consent of
King Aedh for his foundation on the island of Inisquin,
was proceeding with his holy work there, when hostile
influences wrought a change in the royal mind, as in
the case of the king's dealings with the exile, Cairbre
of the Ciarraidhe, and urged him to withdraw his
consent, and even "to declare in his wrath." that he
would take summary vengeance on the saint for tres-
passing on his favourite horse pasturage. Fortunately,
a storm arose to prevent him from immediate action
and to give time for reflection, when calmer and wiser
counsels prevailed, so that when the storm blew over
(in the royal mind, as well as in the elements), " the
king made a gift not only of the whole island, but of all
the kings horses thereon to St. Brendan for ever."
In this holy work Bishop Moenniu, who was a near
relative of his, was associated with our saint. It is
said that he had accompanied him on his famous
Atlantic voyages, as one of the chosen ctana* «. ^rSkr!
from his West Kerry monasteries, ua<l. NJaafc \*ft ^*^
&26 Bren&aniana.
companion also during his pilgrimage and missionary
journeys in Britain. We have no account when or
where he was consecrated bishop. It was at some
date probably before he joined St. Brendan at Inisquin,
and if he had spent any time in his native Kerry, after
his return from Britain, as I believe St. Brendan had
done, he may have there received episcopal consecra-
tion from some of the bishops* who had assumed
jurisdiction in Kerry after the death of St. Ere, the
foster-father of St. Brendan. The name has taken
various forms in our early records, but that form we
have in our text is probably as early and authentic as
any of the others.
The first part of the name Mo-ennu, is the term of
endearment Mo (my) prefixed to the names of so many j
of our early Irish saints, in the language of their devout
clients; and, taking this away, we have the proper
name Eiuiu, in the genitive case Ennean, as the name
of this holy bishop. This was probably the name of
the founder of the ancient church of Killeiny, near
Castlegregory, barony of Corcaguiney, which has been
sometimes accredited to St. Enda of Arann, because of
the similarity of the name, and for no other reason that
I have heard, but which more probably was a founda-
tion of this St. Ennu, or Mo-ennu, who was a companion
and fellow-labourer of St. Brendan's in so many of his
missionary enterprises at home in Kerry as well as in
foreign countries.
When St. Brendan founded his great church and
monastery at Clonfert, in a.d. 560, he was selected by
the saint to preside over them as bishop, and if he out-
lived his master, to succeed him as bishop-abbot. After
♦See note 3, " Irish life,'' pages 34, 35, ante.
Tlie Latin Life of St. Brendan. 227
governing Clonfert for many years with a great repute
for learning and sanctity, and with great prudence and
success, he died there on March 1st, a.d. 571, or 572, on
which day his festival is noted in the calendars of Irish
saints.]
XTX. — St. Brendan Bestores to Life one of the
Eeligious of Inis-da-dromand.
About this time St. Brendan sent five monks into his
monastery on this island that they may remain in that
community; but one day, the demon sowing strife
between them, one stealthily wounded in the head
another monk, who was a senior. When this brother
died, some of the monks went in haste to St. Brendan,
and told him what had happened. The holy father
said to them : " Go back at once, and tell your wounded
brother to awake from his sleep, for his Abbot Brendan
was calling hiin." TWy returned and addressed these
words to their deceased brother, and he instantly arose,
and went towards St. Brendan, carrying still in his
head the iron weapon with which he was wounded.
When St. Brendan saw him he said: "Dear
brother, do you desire to remain still in this life, or do
you prefer to go now to heaven ? " The brother joy-
fully chose to depart at once to Christ, and so he died
in peace. He was buried in the island of Inisquin,
and his grave there is called in Irish Lebayd in tollcynd
(" the bed of the wounded head "j, and is held in great
honour.
[From this extraordinary tale we xraq S
St. Brendan, during his second mi^iorvm C
228 Brendaniana.
and after founding some monastic houses there,
retained still control and jurisdiction over his earliei
foundations in Munster, as well as in Kerry, and that
he exercised this jurisdiction occasionally by transfer-
ring monks from one house to another, according to the
requirements of monastic discipline, or the interests oi
the communities or of individual members thereof. The
story also reminds us that sometimes, even in well-
regulated and fervent communities, " the demon will
sow strife" among the members, leading to the com-
mission of great crimes, just as we read in the
" Voyage,"* of the unhappy brother among the com-
panions of the saint, who was " a son of perdition/'
and who, for his evil life, " was doomed to the worst
of all deaths, eternal death in hell."
We can also infer from the story that St. Brendan
was habitually resident for some time in his monastery
on Inisquin, for thither the account of the brother s
death was brought to him, and there the re-awakened
and risen brother found him, and, in reply to his
question, made choice of a present holy death and
immediate union with Christ in heaven in pre-
ference to a longer life. The grave in which he was
buried on the island, called in Irish Lebayd in tolkynd
(the earthly bed or grave of the man of the wounded
head), must have been known to exist, and to be called
by that name at the time this Latin Life was written,
for it is stated to be still "held in great honour,"
though no trace probably remains for many centuries
of this honoured grave, or of its suggestive name, in
connection with the site of this island monastery, which
is still used as a burial-ground.]
* See chapter xii. of the " Voyage," p. 162, iupra.
TJie Latin Life of St. Brendan. 229
XX.— St. Brendan Restores to Liberty a Man
SORELY DISTRESSED IN CAPTIVITY.
One day St. Brendan went ashore from this island to the
neighbouring mainland, and he met there an unhappy
man, who, with tears, cast himself at his feet, saying :
" Take pity on me, oh ! holy father, for I have been most
cruelly reduced to slavery by my lord the king/'
St. Brendan, knowing his great misery, turned up the
earth with his staff, and took therefrom a lump of gold,
which he gave to the man, cautioning him to tell no
one, but to give this gold to the king, who would then
emancipate him and his children. Nevertheless, he
informed the king how he had got the gold, and then
the king, when he heard of the miracle, said : " This
gold is the gift of Christ, and it is not my right, but
that of His servants, to keep it. I will, therefore, grant
you and your posterity liberty gratuitously; you are
now free to go whither you will." The man soon after
returned to St. Brendan with the gold he gave him,
giving thanks to God for his freedom.
[From this interesting tale we may learn that in
St. Brendan's time, and under the Christian kings of
Connaught, there were persons and families reduced to
bondage, and living as slaves or serfs under the dominion
of their masters. These were a numerous class in
Ireland in pre-Christian times ; and we have it on good
authority* that the territory of Luighne, or Gaileanga,
in North Connaught, was occupied by an enslaved tribe
* See O'Flaherty'R Og^gia, c. to.
230 Brendaniana.
of the Firbolgs, called " Gaileans," and " Dainnonians,"
down to the third century of the Christian era, when
they were dispossessed by a Minister prince, Cormac
Gaileang, and dispersed through the surrounding districts.
Those bore the brand of serfdom wherever they passed,
and transmitted the inheritance of bondage to their
descendants for many generations. Hence there can be
no doubt that in Connaught, as well as in many other
parts of Ireland, in pre-Christian times, personal slavery
was not uncommon, and had become hereditary in many
families. But when the light of the Christian faith was
diffused over the land, and when the benign and civiliz-
ing influences of religion *were applied to work a salutary
change in the morals, as well as in the social relations
of the people, this unhappy coifdition of personal and
hereditary bondage was gradually disappearing, though
exceptional cases of the kind, such as that of this
"unhappy serf," who appealed to St. Brendan for
charitable deliverance from his cruel bondage, must have
occurred for some generations after the establishment
of Christianity in Ireland.]
XXI.— St. Bkendan Founds his great Monastery'
at Clonfert. One of its Eeligious is
Restored to Life.
St. Brendan was seventy-seven years old when he
founded his monastery and city of Clonfert ; and while
he tarried there, a certain monk, who had come away
with the saint from his parents in Britain, died in the
monastery. On the third day after his death,
St. Brendan said to the holy Bishop Moenniu : " Place
my staff on the body of the deceased brother." When
The Latin Life of St. Brendan. 231
the bishop had laid the staff on the body, already for
three days cold in death, the deceased brother at once
arose from the dead, and being restored to perfect
health, was sent back, much strengthened in faith, to
his own country of Britain
[The date indicated here for the foundation of
Clonfert is a.d. 560, for St. Brendan having been born
in a.d. 483, would be seventy-seven years old at that
date. The annals of Innisfallen assign the date of the
foundation to the very day of the famous battle of
Cuildreimhne, which occurred in a.d. 561. Keferring
to King Diarinait's defeat in that battle, those annals
record : Diarmait vero fug it, et in eo die Cluainferta-
Brenainn fundata est t angelo imperante. The annals of
Ulster also note the foundation at two different years,
so that it must have been considered by our ancient
annalists as an event of great importance, The refer-
ence to it in the Life of Brendan, from the Codex
Salmanticensis, is interesting, as it furnishes the key to
the allusion in the annals of Innisfallen to the " orders
of the angel " (angelo imperante) for this foundation
" Some time afterwards St. Brendan said to the brethren :
1 We must go into the country of the Hy-Maine(Afcma?i0o-
rumregiones 9 inthe text),forthat landhath need of us,and
there perhaps shall our relics repose. I have heard its
angel waging battle in my name, and we must therefore
lend him assistance, for oar Eedeemer's sake.' On that
year the kings of the northern parts of Ireland and Aedh.
King of Connaught, with all their forces, gave battle to
Diarmait, King of Ireland, at a place called Cuildremhne,
and won the victory. Then the man of God, Brendan,
went forth into the land of Hy-M&\\\fc,^\^^*x^^\s£
232 Brendaniana.
his famous monastery of Clonfert, saying : ' Here is my
rest; here will I dwell for ever.' In that place he
became the father of many servants of God, and thence
he diffused the light of life and virtue all round."
I have already* referred to the monk, the subject
of this tale, who had accompanied St. Brendan from
Britain, and whom the saint restored to life, " because he
had promised his parents in Britain that they should
again see their dear son safe and sound." His name,
according to the version of the story in the Codex
Salmanticensis, was Senanus or Senan.]
XXII. — St. Ita on Christmas Night receives the
Holy Communion from St. Brendan.
St. Ita, the foster mother of St. Brendan, on a Christ-
mas night, said in her heart : " Would that I could on
this blessed night, receive the Holy Communion from
the hands of my foster-son, most holy Brendan." When
the holy virgin, full of faith, rose during the night to
celebrate the vigil of the festival in her convent, she was
taken up by an angel, like another holy Habacuc, and
borne away to the city of Clonfert-Brendan. There
St. Brendan, foreseeing in spirit her visit to him, went
forth to meet her in the porch of his church, bearing
the Blessed Sacrament; and the saint of God, having
alighted on the earth, received the Holy Communion
from the hand of St. Brendan, with fervent thanksgiving
to Christ. When the saints had imparted blessings
mutually, the holy virgin was again borne away by the
angel to her own convent. The distance from St. Ita's
• Seepage 220, «upva.
The Latin Life of St. Brendan. 233
convent, Cluaincredail, in Minister, to the city of
Clonfert-Brendan in Connaught, was a three days'
journey, over which the saint was taken away and
brought back by the angel in one hour's time.
[This story of St. Ita's receiving Holy Communion
from St. Brendan at Clonfert is not given in the Life of
that holy virgin, published by Colgan, in Acta SS.
Hiberniae ; but a very similar one is found in that Life,
which may have suggested the curious tale related in
our text. " On a great festival, St. Ita besought the
Almighty God to grant her, as a special favour, that
she might on that day receive the Holy Communion
from the hands of a certain holy priest. Through the
divine bounty, she was immediately conducted to the
city and the church of Clonmacnoise, where, being at
a great distance from her convent, Cluain Creadail,
she had the happiness, as she had desired, of receiving
Holy Communion, which was administered to her
by a venerable priest. No one had seen her on her
journey to Clonmacnoise, nor when returning thence,
nor did anyone witness her reception of the Holy
Sacrament on the occasion ; but after she had arrived
at her convent on the same day, an angel revealed to
the aged holy priest all that happened."
At the time that St. Brendan founded Clonfert, viz.,
a.d. 560, St. Ita must have attained a great age,
probably of more than ninety years, and she could
scarcely make a visit to Clonfert at that period of her
life, even to enjoy the much-desired happiness of receiving
Holy Communion from the hands of her dear foster-son,
St. Brendan, by the ordinary mode of tr&Nfc\l\x\%. ^kw^
234 Brendaniana.
if she did make this visit in the body, and not merely
in the spirit, or in an ecstatic vision, such as she may
have been favoured with often during her life, the
ministry of an angel to enable her to accomplish it
was very appropriate.
St. Brendan had sometimes, as his Lives tell us, visited
this saintly nun at her convent, and held many spiritual
colloquys with her. Of one of these we have some notice
in the Life of St. Ita, referred to above. We are told
that on one occasion of this kind, " St. Brendan asked
St. Ita, what were the three acts of virtue most pleasing
in the sight of God. The saint replied : ' The con-
fident resignation of a pure heart to God; a simple
religious life; magnanimity with charity — these three
good works Are most agreeable to the Lord.' Then,
being asked what were the three things most
displeasing to God, she answered : * A countenance
hating mankind ; a depraved affection in the heart ;
an absorbing love of riches — these three things are very
displeasing in God's sight.' Whereupon St. Brendan
and those who were present admired the wisdom of
the holy virgin, and gave glory to God, who seemed
to have spoken through the lips of His gifted servant."
Another story regarding the kindly relations between
these two great saints, that we find in the Life of St. Ita,
may be given here, as it speaks eloquently of some of
their characteristic virtues.
A spiritual child of St. Ita, in whom the saint took a
special interest, yielded to temptation, and fell away from
virtue, becoming an outcast and a wanderer ; until at
length she seems to have lost her faith and sold herself
into the servitude of a cruel task-master in Connaught,
who is said to have been a magician. The loving heart
of St. Ita yearned for the conversion of her fallen child,
and she prayed earnestly for V\ex . Mtot %ome years, she
\
Tlie Latin Life of St. Brendan. 235.
discovered her miserable condition, and it wa$ revealed
to her that if the unhappy one were again restored to
liberty, she would do penance, and atone for her past
crimes. But her task-master would not set his captive
free, and then St. Ita had recourse to her friend St.
Brendan, and entreated him to use his great influence
with the King of Connaught to procure the liberty of
this wretched vassal. He at once complied, and soon
succeeded in rescuing the poor creature, and sending her
back to St. Ita, who received her with tender com-
passion, even with joy, as the Life relates, and gave her
the opportunity of performing condign penance, in the
practice of which she persevered to the end of her life.]
XXIIL— A Miracle of the Holy Virgin St. Chiar.
In the district of Muscry-tire, in the province of Mun-
ster, a flame with a pestilent stench burst forth from the
earth, which the inhabitants endeavoured* to extinguish
with water, but in vain. St. Brendan having come to
the place, saw that the land was being burned up by
those flames, which were rising still higher, and he said to
the people : " Unhappy men, you see here a fire from hell
issuing out of the earth. " They implored his aid, and
he said to them : " Make a three days' fast, and I will
earnestly pray to God for you." When they had fasted
three days, the saint bade them go to St. Chiar, a holy
virgin, to whom God had granted the power to extinguish
this fire, by her holy prayers. When St. Chiar had
prayed to God against the fire, the flames were at once
and completely extinguished, so that they never more
appeared in the district.
236 Brendamana.
[Therje were no less than six territories in Munster,
known as Muscraidhe, or the Sept-lands, according to
John O'Donovan,* of the descendants of Cairbre Muse,
son of Conaire Mor, monarch of Ireland, in the beginning
of the third century. Muscraidhe-tire of our text was
the district now comprised in the baronies of Upper
and Lower Ormond, in North Tipperary, and withm
this district was the church of St. Ciar or Chiar, now
called Kilkeary, which is near the town of Nenagh.
St. Brendan's visits to this district must have been
frequent from an early period of his missionary career
in Munster. We have already seent that before he
went on his pilgrimage to Britain he had founded a
monastery at a place balled TulcV'h-Brendan, not far
from Lorrha, where St. Kuadhan had his church, and
therefore probably within this district of Muscraidhe-
tire, through which he frequently passed on his journeys
to his house at Tulach-Brendan, which lay on the
northern side of it. When on one of these journeys, the
incidents that are related in the text may have come
under the saint's notice, and he may, when appealed
to by the people, in their alarm and distress at such an
occurrence, have recommended them to fa^t, and to seek
the prayers of their local saint — the holy virgin Chiar,
in order to obtain relief. This was the saint to whom
the ancient church of Kilkeary was dedicated, and from
whom it had its name. There are many virgin-saints
of that name on the calendars of our early Irish saints,
but which of these was the patroness of Kilkeary ancient
church in Upper Ormond, or which of them it was
whose miraculous power St. Brendan recommended on
this occasion, it is now impossible to determine.]
+Jtook of Rights, page 42, n. ^ Page 197, ntpra.
Tlie Latin Life of St. Brendan. 237
XXIV. — St. Brendan Visits the Saints of Meath.
Once upon a time, St. Brendan went to visit the saints
who dwelt in the territory of Meath. At that time
Diarmait MacCearbhail, who then reigned at Tara, as
monarch of Ireland, had a vision in a dream, in which
he saw two angels taking the royal collar of gold from
his neck, and giving it to a man whom he knew not. On
the following day St. Brendan came to visit the king,
who, when he saw the saint, told his courtiers that this
was the man to whom he saw his royal collar given in
his vision. Whereupon his wise men declared to the
king that his vision meant that hitherto sovereign rule
in Ireland belonged alone to the kings thereof, but that
henceforward it should be shared with the saints of
Ireland, and that the saint now present, Brendan, should
have extensive jurisdiction throughout the land. When
St. Brendan heard of this vision, and of its interpre-
tation by the wise men, he said that thus it would come to
pass that all good things will be given in this life, as well
as in the life to come, to those who truly serve God,
according to the text : " Seek first the kingdom of God,
and His justice, and all other things shall be added
unto you." (St. Matthew, vi. 33.) And King Diarmait
rendered great honour to St. Brendan, for he was a
righteous and Christian king.
[Diarmait MacCearbhail, who was monarch of Ireland
when this visit of St. Brendan to his saintly brethren in
Meath is said to have occurred, begun b\* \&&R5s^fl&B
238 Brenidaniana.
reign in " Tara of the Kings " about a.d. 544, on the
tragic death of the Ard-Kigh, Tuatlial Maelgarbh, who
was slain in the midst of his soldiers, by the foster-
brother of Diarmait, at the forfeit of his own life ; and
after a troubled reign of about twenty years, was him-
self assassinated in a.d. 565, by Aedh Dubh, King of
Dalaradia. There can be no doubt that St. Brendan
had often in the course of his missionary peregrinations
visited the holy places and the holy men who dwelt in
Royal Meath, from the time of his earliest pilgrimage
among the saints of Erin, when he first went forth, by
the advice of his foster-father, St. Ere, " to learn and to
write down all the rules and customs of the saints "'in
many parts of Ireland, in which were, no doubt, included
the early saints of Meath. When the renowned St.
Finnian founded his monastery and famous school at
Clonard, in Meath, about 530, St. Brendan is said to
have been for some time a disciple of his, like so many
of the illustrious saints who were his contemporaries —
for St. Finnian of Clonard was specially honoured with
the title of " Tutor of the saints of Ireland ;" and among
his celebrated pupils at this famous school were the two
Kierans (viz., of Clonmacnoise and of Saighir), the two
Brendans (viz., of Ardfert and of Birr), the two
Columbas (viz., Columbcille and Columb MacCrimh-
thain), S3. Lasserian, Canice of Kilkenny, Ruadhan
of Lorrha, and other great saints, who were designated
among "the twelve apostles" of the Church of Ire-
land at that time. At what particular period of St.
Brendan's life he received those lessons of holiness and
learning at the feet of St. Finnian of Clonard, we have no
means of ascertaining ; but we may reasonably surmise
that it was soon after the foundation of the School of
Clonard, in 530 — while St. Brendan was still engaged
io his missionary labours inTSIuii^eY,\>^lox^\i\^^^\\xvr
The Latin Life of St. Brendan. 239
age to Britain, which took place soon after that date.
It would be interesting to know how far St. Brendan
was influenced to undertake his great missionary enter-
prises in Britain by his intercourse with, and by the
advice of St. Finnian at Clonard, who had devoted many
years of his own early missionary life to work for the
sanctification of the Britons in Wales, under the
guidance of the renowned Saints David of Menevia and
Cadoc of Lancarvan, with whom St. Brendan after-
wards laboured so fruitfully in the same missionary
field. We may well suppose that among the lessons
of wisdom imbibed at Clonard by St. Brendan, were
the special results of the missionary experiences of
St. Finnian among those Britons for whom he was soon
to labour on a similar mission. When St. Brendan
returned from Britain, the great school of Clonard was
still flourishing under the personal superintendence of
St Finnian, and we may believe that while our saint
was preparing for his second course of missionary
labours in Connaught, before 550, he visited his friend
and tutor, at Clonard, more than once, when he had
opportunities of meeting again, and renewing an early
friendship with many of the " saints of Heath." It is
probably one of these visits that is commemorated in our
text— -which may have taken place before the death of
St. Finnian, in 552 — and, therefore, early in the reign
of Diarmait HacCearbhail, before that king had entered
into any of those unhappy conflicts with some of the
saints of that period, which ended so disastrously for
himself and his dynasty.
At this period, the relations of King Diarmait with
the prominent saints with whom he came in contact
were kindly and generous, as far as we know. He had
been a liberal benefactor to St Kisim oi CtaTKuroosso»
when he made his great foun&&\»\oxi\tafctfc, *xA\xs^
240 Brendaniana.
i
death of that saint, some years afterwards. He had given
the site and large endowments to St. Columba for his
great monastery at Ceanlios, or Kells, within royal Meath,
and about the same time we read that he allowed
Bishop Maighnean, the founder of Kilmainham, near
Dublin, and of Kilmainhambeg in Meath, to address
several sermons to himself and his court at Tara, with 1
such effect that many of his courtiers renounced the
world, and entered religious houses ; and the king
himself made his confessions (Coibsena, in Irish text)
to the holy bishop, and bestowed abundant arms upon
him and his companions.*
At this period of his history, King Diarmait was very
probably " a righteous and Christian monarch/' as our
text declares him to have been, who rendered due honour
to all other saints, as well as to St. Brendan, on proper
occasions. But a change seems to have come over his
spirit and dispositions in that respect in the course of his
reign ; and perhaps we have in the curious story of his
dream, narrated in the text, an inkling of the motives
and influences that brought about that change. He
saw in his dream the collar of gold, the emblem of his
royal power, taken from his neck by angels, and given
to one whom he afterwards recognised to be his visitor,
St. Brendan ; and then his " wise men/' probably some
Druids, whom the king is stated to have often employed
as his soothsayers towards the close of his reign, inter-
preted his dream to mean that his sovereign power
would pass from him to the saints of Ireland, who should
henceforth be the supreme rulers of the land. No wonder
that King Diarmait, who was very tenacious of his royal
authority, and very jealous of any interference with his
* O'Curry'a Manner* and Customs, \o\. \.> ^. roii^'rote.
The Latin Life of St. Brendan. 241
sovereign rights from any quarter, should, on hearing
this interpretation of his vision, grow somewhat appre-
hensive of the ever-increasing influence of the illustrious
saints of his time, and begin to resent their claims for
certain privileges, such as that of " sanctuary/' as an
infringement of his royal power. Hence may have
come his arbitrary and insolent treatment of the great
St. Columba, from whose protecting arms he tore, with
every mark of indignity, Cornan, the son of the King of
Connaught, who had taken sanctuary with the saint,
after the commission of an unpremeditated crime, for
which, however, the king put him to death without mercy.
This cruel violation of St. Columba's privilege of
sanctuary by the death of this Connaught prince, is said
to have occasioned the war against King Diarmait which
ended so disastrously for him in the battle of Cuild-
remhne, in the present county of Sligo, wherein three
thousand of the king's troops were slain, and his power
was almost completely broken. This is said to have occur-
red on the very day on which St. Brendan .founded his
great church and city of Clonfert, in the territory of Hy-
Maine,in the south-east of the present county of Galway.
Within this territory, ruled as its chief at that time
Aedh Guaire, who was a special friend of St. Brendan's,
whose foundation at Clonfert he liberally patronized.
This chief, a few years afterwards, grievously offended
King Diarmait MacCearbhail by illusing and, on some
provocation, slaying one of the royal heralds who had
come to him with the king's commission to collect
certain royal tributes from his territory. Guaire, to
escape the vengeance of Diarmait, fled for protection
to his cousin, the Bishop Senach, residing in Lower
Ormond, on the other side of the Shannon; but the
bishop, not deeming the fugitive sufficiently safe from
the power of the king, under his o^niv ^Tote^sse^ \^a^
242 Brendaniana.
him conveyed without loss of time to the more sacred
and secure sanctuary of the celebrated St. Euadhan of
Lorrha, in that district, who is said to have been the
uncle of Aedh Guaire. The king discovered the place of
his retreat, and came from Tara, with a strong force, to
Lorrha to demand from St. Euadhan the delivery of
Guaird into his hands. This the saint peremptorily
refused ; whereupon the king took him by force, in
violation of the privilege of the saintly sanctuary, and
dragged him ofF, a prisoner, to Tara, to be punished for
bis crime. Thither St. Euadhan closely followed, accom-
panied by St. Brendan, as the special friend of Guaire,
the princely benefactor of his church at Clonfert ; and
by Bishop Senach, with whom he had at first taken
refuge. Those saints, " with their clerics, and their bells,
and their croziers," pleaded hard for mercy for the
criminal, but the king obdurately refused to release his
prisoner, even though all the courtiers and chiefs who
were present joined with the bishops in asking his pardon-
Then, *as the story runs in the Annals of Chnmacnoise,
" St. Euadhan and the bishop who was with him took
their bells that they had, which they rung hardly, and
they cursed the king and the place, and prayed God
that no king or queen would or could ever dwell in
Tara, and that it should be waste for ever, without
court or palace ; and so it fell out accordingly." In the
following year, the king was murdered, in consequence,
it was believed, of his insults to St. Euadhan, and after
him no king or queen ever reigned again in Tara.]
^
The Lathi Life of St Brendan. 243
XXV. — St. Brendan explains to his Brethren
HOW INTOLERABLE ARE THE PAINS OF HELL.
One day when St. Brendan was on a journey, a great
storm of hail and snow arose upon him and his com-
panions on the way. Some of the brethren said to St.
Brendan : " Holy father, the cold in the infernal regions
is not more intense than this we feel now." "You
speak like ignorant rustics," rejoined the saint. " We
have seen Judas, the betrayer of our Lord, in a dreadful
sea, on the Lord's day, wailing and lamenting, seated
on a rugged and slimy rock, which was now submerged
by the waves and again emerged from them somewhat.
Against the rock there rushed a fiery wave from the
east, and a wave of icy coldness from the west alternately,
which drenched Judas in a frightful manner ; and yet
this grievous punishment seemed to him a relief from
pain, for thus the mercy of God granted this place to
him on the Sundays as some ease amidst his torments.
What, therefore, must be the torments suffered in hell
itself? " When the brethren heard this, they besought
the Almighty God to take pity on their manifold
miseries.
[Here we have a very early version, perhaps the
earliest germ, of the interesting legend of St. Brendan's
interview with Judas Iscariot during his voyage in the
northern seas, which is told so dramatically in the
twelfth chapter of the " Voyage," * and in the poem of
* See pp. 162-16&, «ipva %
244 Brendaniana.
Mathew Arnold appended to that chapter. The
" moral " of the tale, as we have it in this primeval
version, was plainly to impress upon all the unspeakable
intensity of the torments of the reprobate in hell, by a
comparison or contrast with Judas's grievous sufferings
on that rock in the ocean, which were a mitigation of,
and a respite from, his far more dreadful torments in
hell, granted to him, through the mercy of God, in
honour of the Lord's day. In later versions, the
" moral" is pointed somewhat differently, and the
respite of Judas is attributed to the mercy of God
remembering on his behalf, even amidst his justly-
merited torments in hell, some " small fragments of
goodness M he had shown during his life ; as Mathew
Arnold beautifully expresses it :
That germ of kindness, in the womb
Of mercy caught, did not expire ;
Outlives my guilt, outlives my doom,
And friends me in the pit of fire.*
It may seem difficult to reconcile this "moral" with
the principles o sound theology, especially with that
text of the prophet : " If the just man turn himself
away from his justice, and work iniquity, ... all his
justices which he hath done shall not be remembered." t
But the sentiment may, however, be quite orthodox, if
applied, with some scope for poetic license, to the
awarding of tlie final doom of the reprobate, while
mercy may still temper justice, and each one shall be
judged " according to his works, be the same good or
evil."
In the early English prose version of this tale, given
in the Golden Legend of Wynkyn de Worde,J the details
* See page 167, supra*
t Ezechiel xviii. 24.
X See Appendix, posset.
Tlte Latin Life of St. Brendan. 245
of Judas's " fragments of goodness " vary from those
set down in our Latin version; the " prongs" or
"tongs" are changed into "ox-tongues " — which, the
Golden Legend makes Judas tell : " I gave some time
to two preestes to pray for me. I bought them with
mine owne money; and therefore they ease me,
because the fysshes of the sea gnaw on them and
spare me." • .
This version has been followed by Mr. Sebastian
Evans in his poem on St. Brendan, from which I
insert those stanzas : —
And Judas answered : " By Christ's dear grace,
This day am I loosed from mine own due place
With Herod and Pilate and Caiaphas ;
" For He whom the gates of the hells obey,
Each winter hath granted me here to stay
From Christmas Eve for a night and a day.
" And this is my paradise, here alone
To sit with my cloth and tongues and stone,
The sole three things in the world mine own.
" This cloth I bought from the Lord's privy purse,
But gave to a leper. It hath this curse,
That it beats on my skin, but it saves from worse.
" These tongues I gave to the poor for meat,
In the name of Christ — and the fish that eat
Thereon as they list, forbear my feet.
" This stone I found by a road where it lay,
And set for a step in a miry way;
Therefore sit I on stone, not ice, this day ! "]
246 Brendaniana.
XXVI. — St. Brendan exhorts his Brethren to
CONFIDE IN THE PROVIDENCE OF GOD.
On another day, when Brendan was travelling through
a forest, a violent storm was raging, and by the force of
the gale trees were blown down on every side as he and
his companions journeyed on. One of the brethren
said to the others : " We are in great danger from those
falling trees." Then Brendan told them : "One night,
while all our crew were asleep in the boat on the wide
ocean, I alone remained awake, and we came to an
island which had many openings through it. It was
supported on four great legs over "the sea, and between
those legs our boat passed under the island, and thus
we sailed right through, while the island stood above
us. Be it known to you, therefore, brethren, that God,
who sustains that island over the sea in that manner,
and who allowed us to sail in safety under it, can save
us without hurt from the danger of those falling trees."
On hearing this example the brethren grew strong in
their confidence in Christ.
[Among the " Wonders of the Ocean " recounted in
the tenth chapter of the " Voyage of St. Brendan," •
one of the most marvellous is that " chrystal column in
the sea " with its " rare canopy of silvery sheen," which
the saint saw at some distance from him, " on the day
on which three Masses had been said" (Christmas
Day). This was, no doubt, an iceberg, and the descrip-
* See page 158, «upva.
K
The Latin Life of St. Bre)idan. 247
tion of it given by the ancient story-teller in the text
of the " Voyage " is very interesting, and though the
phrases may not be quite scientific, they are very
graphic and fairly accurate. Here, in the above text,
we have a still more primitive account of this same
phenomenon, given in what must have been an archaic
tradition of one of St. Brendan's instructions to his
religious, the " moral* ' of which he pointed by an
allusion to his wonderful passage through " the island
supported over the sea on four great legs," in which
guise we may still recognise the primeval story of the
iceberg.
Those references to incidents of the " Voyage of St.
Brendan/ ' which the fragments of early tradition, such
as we find here in this Latin Life, ascribe to the saint
himself in his moral discourses to his brethren, would
show how widespread and enduring was the popular
belief in the reality of the great voyage, and of many of
its legendary incidents. It may not be out of place to
set down here some r^milar allusions to the voyages of
our saint, taken from the Lives of some of his saintly
contemporaries.
In the Life of St. Abban, the great Leinster saint, in
the Codex Salmanticensis, we read that he made special
friendship and brotherhood with St. Brendan, and
" that soon after the latter's seven years' pilgrimage
on the ocean, he paid him a special visit, of which
St. Brendan being apprised by an angel, went forth to
meet him, and welcomed him with great joy. Then he
related at large to his visitor all the wonderful things
he had seen on the ocean ; and when the saints had thus
spent some days in mutual solace, and having estab-
lished lasting brotherhood between themselves and their
successors, St. Abban returned to his own monBAtoc^! 9
In the Life of St. Elannan, "Estoow <& YSJSsSSk*^
248 Brendaniana.
the same Codex Salmanticensis, St. Molua relates a
prediction of St. Brendan's, regarding the birth of
St. Flannan. St. Molua, who had founded the ancient
Church of Killaloe, desired, in his old age, to have
St. Flannan, the son of the King of Thomond, Theodoric
or Turlough, appointed as his successor ; and he
addressed the assembled prelates of the clergy and the
chiefs of the territory, in presence of King Theodoric,
as follows : — " The time is now come when I must,
according to the prophecy of St. Brendan, retire and
give place to this holy youth whom God has chosen ;
for among the many marvellous things the holy father
Brendan had seen and related during his voyage to the
islands of the ocean, being full of the Holy Spirit as
he always was, he predicted that on the banks of the
Shannon there would arise, like the Star from Jacob,
one of the royal blood, who should smite and put to
flight the princes and the rulers of darkness. yt
In the Life of St. Fintan Munnu, son of Tulcan, also
in the Codex Salmanticensis, there is related a curious
vision the saint is said to have had, in which he saw
the " Land of Promise of the Saints," and places
therein marked out for himself and St. Colombcille on
one side, and places for St. Brendan and St. Canice on
the other side, not far away. This vision was told
only after the death of St. Fintan by a holy hermit, who
stated he heard it from the saint himself.]
XXVIL— -St. Brendan Saves the Province of
CONNAUGHT FROM AN INVASION.
Once upon a time the King of Munster came into
Connaught, with a large army, to lay waste that
country. St Brendan, then very old, at the entreaty
The Latin Life of St Brendan. 249
of the men of Connaught, went out to meet the
Munstermen, and besought them to make peace, but
these men in their pride would grant neither peace
nor truce to the saint. But when they were proceed-
ing to ravage the country, they were for a whole day
kept moving round in a circle at one place, and could
make no advance. Then they felUthat a miracle
had been wrought against them, and, being seized with
fear, they decided to return to their own country.
Thus through the power of God, they went home
empty-handed; for who can resist the will of the
Almighty ?
When St. Brendan was returning from these men,
there was brought to him on the way a boy who was
dumb from his birth ; and the man of God having
blessed his tongue, the boy at once spoke distinctly,
and all who were present gave glory to God.
[This incident must have occurred some years after
the foundation of Clonfert, when St. Brendan was a
very old man (Se?iex, in the Latin text), probably on
the verge of his ninetieth year. The loving trust and
profound veneration which he had won from the people
of Connaught by the extraordinary holiness of his life,
and the untiring labours of his apostolic ministry
amongst them for so many years, induced them, with
their King Aedh MacEochaidh at their head, to entreat
the interposition of the saint, as peace-maker between
them and their Munster invaders. He went forth on
his mission of charity, and, like another St. Leo, stood
bravely between his people and their relentless enemies^
whom he, with a power and success \\o\fes& Staa^ ^&sm
260 Brendaniana.
of the great Leo himself, deterred and turned back
from the havoc they sought to bring on his country.
There is no record, as far as I can discover, in our
ancient annals, of any such invasion as this of the
Munstermen into Connaught, occurring about the
date ; but the early records of that time are very meagre,
and there can be no doubt that many intestine broils
and local wars and conflicts such as this were carried on
then, as well as at other periods of Irish history, of
which no account has come down to our times.]
XXVIII.— St. Brendan Visits i^ts Sister, St.Briga,
AND MAKES ARRANGEMENTS FOR HIS INTERMENT
IN Clonfert.
St, Brendan, when very old, went to visit his sister,
St. Bryg, who, under his direction, was governing a
convent of nuns at Eanach-duin (now Annadown), in
the province of Connaught and in the district of the
Hy-Bruin. While he was biding there, on a Sunday
after he had offered the Holy Sacrifice of the Body and
Blood of Christ, the venerable saint said to his sister
and to the brethren who were with him : " My very dear
friends, on this day the Lord my God summons me to
life eternal, and I adjure you, in the name of Christ, to do
exactly what I now tell you , if you would have my blessing.
Conceal my death here, until my body has been carried
to my city of Clonfert, for there I have chosen the place
of my resurrection. If the people here about come to
know of my death amongst them, they will surely bury
me here against my wishes. You will therefore act in
The Latin Life of St. Brendan. 251
this maimer; place my corpse in a waggon, and cover it
over carefully with other things. You will send only
one brother in charge of the waggon, who will tell all
who ask him that he is carrying the goods of
St, Brendan, to his own city of Clonfert. All who may
meet him will then let him pass, except one man, a
soldier, named Curryn, blind of the left ,eye. This man
will not believe the words of the brother, but, more
cunning than others, will sharply question him as to
what he was carrying so secretly, and will closely search
the waggon. When he finds and recognises my body,
he will in a terrible voice order the brother to leave
amongst them the saint of God ; and addressing me he
will cry out: 'Here in our country you will be buried
with all honour, so that your resurrection may be
amongst us, man of God.'
"Then the brother shall look into a trench beside him,
and seeing there a lump of pure gold, shall offer it to this
soldier, saying : ' Take this gold given by God, and let
me freely go my way.' This the man will refuse, and
then the brother shall promise : ' You will have the chief
power in your tribe, and your descendants after you, if
you allow me to pass on.' But the man, not trusting
this promise, will still prevent a passage ; and then the
brother shall declare to him : ' You will not have eternal
life, unless you permit the saint of God to be borne to
that place where he ordered his burial ; and a sure sign
I give you of the truth of what I say, when I tell you
the thought of your heart when you met me, was to
usurp the chieftaincy of your tribe by murdering members
of your own family.' When the m^ii^\VV\Jc^^\^x\s.^5K
252 Brendaniana.
another the secret thoughts of his heart, and will know
thereby that what was promised would surely come to
pass, he will allow the brother to proceed in peace with
my body, who will thereupon earnestly bless him, and
go On his way rejoicing."
When his sister and the brethren heard this adjuration,
and this prediction of what was to happen, they promised
the holy father that they would do what he had
commanded.
[Eanach-duin(" the marsh ormoorof the fort"), latterly
called Annaghdown, was situated on the eastern shore
of Lough Corrib, some distance 4Vom Inisquin to the
south, on the north side of a rocky inlet of the lake, into
which a small stream flows. Here can be seen at
present a picturesque group of interesting ruins,
consisting of the extensive remains of an abbey and
monastery, of a nunnery, and of other ecclesiastical
buildings; while on the other side of the stream there
are still remaining a tall square castle, in fine preserva-
tion, and the walls of the bishop's residence, with the
enclosed holy wells of St. Brendan, and of St. Cormac
beside them. We have no account of the exact date
when St. Brendan founded the convent at Eanach-
duin, over which he placed his fondly-loved sister,
St. Bryg, to govern a community of nuns. It was
•robably not long after the foundation of his island
aonastery on Inisquin, on which occasion, as we have
een above (page 225, supra), he received from King
Aodh MacEochaidh a grant of the whole island. While
the saint, with his monks, was working zealously, from
8 house on Inisquin, to instruct and reclaim the wild
hall-pagan tribes that dwelt on the borders of Lougli
r
The Latin Life of St. Brendan. 253
Corrib, he must have felt how much the success of those
apostolic labours would be promoted by the co-operation
of a community of nuns in edifying and educating
the people of the district. Hence, we may surmise,
St. Brendan called to his aid his holy sister, St. Bryg,
from the convent in Kerry — or perhaps from one of
those nunneries on the great plain of Aei (Co.Roscommon),
founded by St. Brigid soon after her sojourn in Kerry,
where she had been for years a professed nun, and
placed her in charge, under his direction, of this convent
of nuns at Eanach-duin, on the shores of Lough Corrib.
Until this reference to St. Bryg, we find no mention
of her intercourse or sisterly relations with St. Brendan,
in any Life or story of the saint that is now accessible,
except the interesting allusion in the Irish Life,* to her
companionship with him in his early youth, when
he was under the pupilage of Bishop Ere, which
tells us : " At this time there lived with him, Bryg, who
was an own sister of his; and great was his affection for
her, as the attendance of the angels about her was
visible to him." St. Bryg then had been the playmateand
child-nurse i of the youthful Brendan, and during all
the years that had passed from that time until she took
charge of his nunnery at Eanach-duin, the "great
affection " of their youthful relations, no doubt, continued
to grow in strength and fervour. Hence we may well
believe that when " King Aodh MacEochaidh," as the
Book of Bally mote tells, "gave Eanach-duin to God and
Brendan/' for the purpose of founding a convent of
nuns there, St. Bryg promptly complied with the invi-
tation of her saintly brother, to govern the community
under his guidance.
* See page 13, supra.
f She ^a« probably some yeats his )uxt\o? a&*\& wj^w<A\sx»~
254 Brendanianu.
It was probably while St. Brendan lived at and worked
his holy mission from Inisquin, that he sought out a
deeper solitude, wherein to refresh his spirit, by a closer
union with God in prayer and contemplation — one of
those " deserts in the sea," which had, all his life long,
so many attractions for him. On the extreme west of
Erris, off the coast of Mayo, lies the island of Inis-gluair
ot Inishgloria, on which there are still remains of an
oratory and cell, said to have been founded by the
saint, and which yet bear his name. Another such
" desert in the sea " he resorted to also, off the coast of
Connemara, on an island called Inisnee, at the mouth of
the Owanmore or Ballinahinch river, on which there are
the ruins of an ancient oratory dedicated to St. Brendan.
When our saint had founded his great church and
monastery at Clonfert, he seems to have committed
the government of that house and school to his special
friend, Bishop Moennean, and to have still abided
frequently at his island monastery of Inisquin. Here
he was training to holiness many fervent disciples,
among others St. Meldan, who is said to have succeeded
him in the abbacy of Inisquin after his death, and to
have rendered that house even more famous than it was
under the rule of St. Brendan, about a.d. 580. Into the
little hospice attached to this monastery St. Brendan
received his nephew, Fintan, the West Kerry prince,
and his wife, the beautiful Gelgeis, when, after their
secret marriage, they fled from the wrath of the royal
father of the latter; and here, about 570, was born the
child who afterwards became the renowned St. Fursey,
having received his earliest nurture and education from
St. Brendan himself, and later on from St. Meldan,
and probably also from another saintly disciple of
St. Brendan, named Beoan. St. Fursey in after life
venerated those two saints in a special manner, and in
The Latin Life of St. Brendan. 255
the accounts he gave of those wonderful visions which
made his name so famous, he represents St. Meldan
and St. Beoan as appearing to him in angelic forms,
among the celestial spirits who had been communing
with him, and as addressing him in lengthened dis-
courses full of heavenly knowledge and wisdom ; after
which they directed him to return again to the earth,
and to announce to the world what he had seen and
heard in his ecstatic visions. Many years afterwards
when St. Fursey proceeded on his apostolic missions
to England and to France, he carried away with him
the relics of those saintly disciples of St. Brendan —
St. Meldan and St. Beoan whom he loved and venerated
as his holy patrons.
Though St. Brendan devoted much of his time and
zealous labours to his house on Inisquin, we must believe
that he frequently visited his church and school at
Clonfert, and took an earnest part in the ministrations
and apostolic works of the community there. In the
beautiful legend of the angel's visit to him -in the form
of a bird (given at p. 270, postea) we get an interesting
glimpse. of the saint's fervent ministrations on some
of those visits. He tells us, in that legend, how it
happened that he could not listen to earthly music
after hearing the heavenly strains from the angel:
" One day, just seven years ago, as I was in this church
(of Clonfert) after preaching here, and after Mass, all
the clergy having gone to their refection, I was left
alone here, and having made a visit to the Body of
Christ, a great longing for my Lord seized me, and a
trembling and an awe came upon me ; then I saw a
radiant bird, which perched on the altar/' St. Brendan
gives this account to the " student-harper," who found
him in the same church " on Easter Sunday, seven
years before his death, after he hadc^\yt^\^^^^vro^
256 Brendaniana.
Office, preached and said Mass ;" when, as a special
privilege, he was permitted to play on his harp " three
lively strains " for the aged saint. If these circum-
stantial accounts of St. Brendan's ministrations on
Sundays, at his church of Clonfert, be not all pure
fancy, which we have no reason to believe they are,
we have here an edifying picture of a u tireless worker
for God," the pater laboriosus, as St. Gildas styled him
in his middle life during his mission in Britain, per-
severing to extreme old age in the laborious works of
his apostolic ministry.
All this time St. Brendan maintained friendly rela-
tions with many of the illustrious saints who were his
contemporaries, and with some of them he seems to
have been on terms of special intimacy, such as St.
Buadhan of Lorrha, as we have seen in some instances
referred to in previous pages, and also St. Canice of
Kilkenny and Aghaboe. This great saint, though born
in Glen given (county Derry), according to the more
reliable pedigrees, came from the same Kerry stock as
St. Brendan himself, being descended from Alt, the
Stipes of the Altraighe, in the fifth remove. We read
in the Life of St. Canice, that in his youth he lived some
years in Wales at the monastery of Lancarvan under
St. Cadoc, by whom he was being educated. Here he very
probably met St. Brendan, who tarried there about the
same time, and the friendship then commenced was
renewed and improved when St. Canice returned to
Ireland. Soon after the foundation of the Church of
Clonfert, St. Brendan employed artificers to make a
gold chalice for the use of the altar there. The supply
of gold material not being sufficient, St. Brendan sent
to his friend, St. Canice, for some of the precious metal,
"because," as the story tells, "on account of his
frequent visits to Britain, Vie was likely to have it."
^
The Lathi Life of St. Brendan. 257
However, he had none to give on this occasion, and he
was so grieved and ashamed at refusing any such favour
to St. Brendan, that he produced the needful quantity
of the purest gold by an extraordinary miracle, and sent
it to his friend, who had the gold chalice finished with
this material, which chalice, as the Life of St. Canice,
in the Codex Sahnanticensis, assures us, "remains
to the present day." *
About this time, as we read in Adamnan's Life of
St. Columba ;+ " four great holy founders of monasteries
came from Ireland to visit St. Columba in the island
of Hinba. ,, These were St. Comgall, founder of the
great monastery and school at Benchor (Bangor,
Jtodic) on the southern shore of Belfast Lough ;
St. Canice, founder of Aghaboe and Kilkenny ; St. Cormac
Ua Liathain, a favourite disciple of St. Columba's, whom
he had appointed abbot of his great foundation at
Durrow (county Westmeath), when he was leaving
Ireland for Iona ; and St. Brendan of Clonfert, the
greatest " founder of uionasteries " of theni all. These
holy men invited their host, St. Columba, to celebrate
* Another indication of the special friendship of St. Brendan and
St. Canice we find in a curious Scholium in the Feilire of St. Acngus,
appended to Brendan's festival, at May 16th :—'
Ao it a Chointiig, is Barrai ocas Brcnaind diblimib, Cipe Mirages nee
dibhyfertaiin trir oca digail ; that is, in literal English: "The alliance
of Canice, aud Finnbarr, and Brendan with each other ; whoever outrages
any of them, the miraculous powers of the three will avenge it."
This alliance must refer as much to the successors and the * * families "
of these saints as to themselves ; indeed, in the case of St. Finnbarr of
Cork, he was not of the age to make such an alliance with St. Brendan,
who died when Finnbarr was very young ; but the relations of his great
school at Cork, with the successors of Brendan at Clonfert, notably with
St. Cuuimiuii Fada, fourth bishop of Clonfert, who was educated at
St. Finnbarr's famous school, were very friendly.
t L. iii.. c. xvii.
258 Brendaniana.
Hqjy Mass in their presence ; and then, as Adamnan
relates: " During the celebration of the Holy Sacrifice of
the Mass, St. Brendan Mac Ua Alti saw, as he told
Comgall and Cannech afterwards, a ball of fire,. like a
comet, burning very brightly on the head of Columba
the whole time he stood before the altar offering the
Holy Sacrifice. •'
This notable reunion of these illustrious saints took
place on the island of Hinba,* where St. Columba
founded an oratory or cell, some time after his establish-
ment at Iona, and whither he retired occasionally for
closer and less distracted communion with God than he
found possible at his greater church and monastery
there. Adamnan relates, circumstantially, several of
those retreats of Columba to this island, and the
wonderful manifestations of the Divine favours and the
communications of the Holy Spirit made to him there
on such occasions.
On this occasion of the visit of St. Brendan and his
saintly companions to the island, St. Columba was
probably engaged in one of those spiritual retreats, and
the globe of fire which St. Brendan was permitted to
behold flaming over his bead during the celebration of
the Holy Mass, was, no doubt, a meet emblem of the
fulness and fervour with which the Spirit of God com-
municated His graces to the ardent soul of the saint
while celebrating the divine mysteries.
St. Brendan was several years older than the other
saints who were present. He was then, probably, far
beyond his eightieth year, for the incident must have
occurred some years after the founding of the monastery
at Iona by Columba, in a.d. 565, when St. Brendan
had already passed that great age. .It is hard to think
* .Not aurely identified •, it lay not far from Iona.
The Latin Life of St. Brendan. 259
that the venerable patriarch would, at such a period of
his life, have travelled from the shores of Lough Corrib
or from Clonfert, hard by the Shannon, over land and
sea, to distant Iona or Hinba, for the mere purpose of
a friendly visit to St. Columba, and we may well believe
that the arduous journey had a much higher and holier
purpose. We have already seen * that St. Brendan had
laboured long and successfully in an ap6stolic mission
in North Britain and the Isles, of what was afterwards
called Scotland, more than twenty years before Columba
had set foot on Iona or commenced his first mission
amongst his kinsmen, the Albanian Scots; and we may
surmise that even amid the cares and duties of his
arduous ministry in Ireland during all those years, our
saint did not lose sight of, nor a loving interest in, the
fruits of his apostolic labours among the Orkneys and
the Isles, of which he has been since honoured as the
apostle. He very probably visited the scenes of those
early labours from time to time, in order to preserve and
promote the growth of the seed of Christian faith and
morality that he had sown ; and perhaps it was in the
course of one of those tours of visitation, which he
continued to make even in his extreme old age, that the
incidental visit to Columba on the island of Hinba took
place. Here he found the great saint who was destined
to be his worthy successor in the apostolate of that
land and of those isles wherein he himself had laboured
so zealously ; and it may have been that, though, like the
high priest of old, he was then the " lamp of God
about to be extinguished," he saw in the vision of the
" globe of fire, blazing like a comet, over the head of
Columba, ,, the augury and the consoling assurance that
this new apostle of the Northern Picts and of the
* See page 2U, ante.
260 Brendaniana.
Orkneys and the Isles, as Columba has been justly
styled, was raised up and specially blessed by God to
carry on, with more signal success and more glorious
results, the apostolic work he had himself commenced
many years before.
If St. Brendan thus evinced a paternal interest in the
fruits of his early missions in North Britain by those
kindly visits to the scenes of his labours there, we must
believe that he failed not to make similar visits
occasionally to those religious foundations throughout
Munster, and especially those in and near his native
district in West Kerry, which were the earliest, and
therefore probably the dearest, objects of his holy zeal
and solicitude. It would be strange, indeed, that the
venerable father should &vour his spiritual children in
the islands of Bute and Kilbrandon and Tirree, and
many other islands on the .coasts of North Britain, with
those paternal visits, and omit similar tokens of an
affectionate interest in the holy communities at
Inis-da-droman, on the Shannon, and at Ardfert, his
first love, and at the other monasteries of West Kerry,
who all venerated him as their founder and their holy
patron. He therefore visited all those houses from
time to time, probably to the latest period of his life ;
and perhaps it was on one of the latest of those visita-
tion tours apiong his West Kerry foundations, that
the incident occurred to him that is related in the
interesting story* of the "Holy Well of Brendan's
Anointing," where he is said to have sailed in his
currach, from one of his oratories on the Blasquet
Islands, across Dingle Bay, to visit the little monastery
of his disciple St. Beoan, in the Glen (bar. of Iveragh),
* See p*$e Tl% y yottea.
The Latin Life of St. Brendan. 261
the remains of which are still known as Kilbeoanigh
(the cell or church of St. Beoan).
While we contemplate the venerable patriarch thus
visiting his spiritual children in his numerous religious
houses in Ireland and Scotland, we may feel how justly
Adamnan ranks him among " the great holy founders
of monasteries," and we may well apply to him the
praises bestowed by* St. Bernard upon another of
them, St. Comgall of Bangor : " He was the parent of
many thousand saints, and the head of many religious
establishments, that were holy and fruitful in saints.
. . . Indeed, the spiritual children of this holy man
had so multiplied throughout the whole of Ireland and
Scotland, that in them would seem to have been
verified the words of the Psalmist : ' TJiou hast visited
the earth, and hast plentifully watered it; thou liast
many ways enriched it. The river of God is filled with
water; fill up plentifully the streams thereof and
multiply its fruits." (Ps. lxiv.)
Occupied to the last with devoted and fruitful labours
and journeyings by land and sea, for the glory of God
and the salvation of souls, such as the scant materials
at hand enabled me to shadow forth dimly in the
preceding pages, our saint attained the patriarchal age
of ninety-four years, and the period had at length
arrived, when, like another great patriarch of monks,
St. Anthony, he should feel and say : " I, as it is written,
go the way of my fathers, for I perceive I am called by
the Lord." St. Atha nasius, in his Life of St. Antlwny,*
tells how the saint, when he knew his death was
approaching, withdrew, for some time, from all his
outer monasteries, "into the inner mountain," where
he loved to dwell, and there retaining with him only
♦ Life of St. Malachy, c. vi. \ S *& -
262 Brendaniana.
the two ascetics who had ministered to him for some
years on account of his age, he gave them strict charge
and directions about the burial of his body in the earth
where no one may know the place except themselves,
and then prepared to die.
In like manner, St. Brendan, knowing the hour was
approaching when he should depart this life, withdrew
from all his other religious houses and retired to the
convent of his beloved sister, at Eanach-duin, and
retaining with him there a few of his brethren, to whom
he gave those minute directions regarding the disposal
of his body, and its sure burial " in the place of his
resurrection " in the sacred soil of Clonfert-Brendan,
which are detailed in our text so dramatically, he
foretold to his sister the time of his death, as we
read in his Life in the Codex Salmanticensis more at
ength. Here we are told : " The blessed soldier of
Christ, Brendan, knowing that his death was approach-
ing, came to visit his own sister, the holy virgin Bryg.
Among many other things, he foretold to her the place
of her resurrection in these words : "Not here, but in
your own country of the Tragei * will your resurrection
be. Proceed thither, therefore, for the people there
will obtain God's mercy through you ; there you will
find a house of monks, not of nuns ; but God is now
calling me to Himself, out of the prison of this, body/
Whereupon his sister, in great grief, said to him :
1 Beloved father, your death shall be death to us all,
for if in your absence during life, it was hard to live
without you, what must it be when you are dead ? '
Then Brendan said to her : ' On the third day from this
I will go the way of my fathers.' "]
* Probably the people who dwelt near the shore ( Traig, in Irish) of
Tralee Bay, where St. Bryg was born.
sk
The Latin Life of St. Brendan. 263
XXIX.— Death of St. Brendan in his Ninety-
fourth year.
Soon after this St. Brendan gave his blessing to his
sister and to the brethren, and, proceeding to the
convent, passed beyond the threshold. Here, raising
his eyes to heaven, he said: "Into Thy hands, Lord, I
commend my soul ; save me, Lord, my God ;" and then
the aged most holy Brendan gave forth his soul to God,
on Sunday, the 17th of the calends of June (May 16th),
having completed the ninety-third year of his age.
His corpse was afterwards placed in a waggon, and .
one brother was sent in charge of it, as the saint had
directed, and everything occurred on the journey as he
had foretold before he died. A great multitude of holy
men assembled from all quarters on the occasion, and
his blessed body that had been borne, in the manner
related, from the convent of Eanach-duin to his own
city of Clonfert — a three days' journey, was buried in
the place of honour, with all glory and reverence;
with psalmody and spiritual canticles ; our Lord Jesus
Christ reigning over heaven and earth, and all creatures,
in union with the Father and Holy Spirit, for ever and
ever. Amen.
Here ends the Life of St. Brendan, abbot and con-
fessor.
[Inihe Codex Salmanticensis there are some pathetic
touches added in the account of the death scene of our
saint: "On the Lord's day, after offering the Holy
Sacrifice of the altar, St. Bren&m sa»\<k to Nttas^fc *fc*scfc*
264 Brendaniana.
him : ' Commend to God in your prayers my departure
from this life.' Whereupon his sister, Bryg, said to
him: 'Dear father, what have you to fear?' 1 1 fear,
said he, ' as I pass away all alone, and as the journey is
darksome; I fear the unknown region, the presence of
the King, the sentence of the Judge.'" He then directed
the brethren to remove his body secretly to Clonfert,
lest, if this were done openly, it would be detained by
the people on the way. Having afterwards given to
all a last embrace, and imparted to his sister loving
messages for all absent friends, he passed to his eternal
rest in the ninety-sixth year of his age." Here the
age of St. Brendan is set down as two years more than
what is stated in our text, but according to the best
authorities he was born in 483 (probably in March Qr
April), and died on the 16th of May, a.d. 577, when he
had well entered on his ninety-fourth year. His festival
is marked in all our ancient martyrologies and calendars
at the 16th May, which is stated to have been the day
of his death; thus in the Feilire or Festology of
St. Aengus Cele-De, we have on that day an entry
signifying:—
" The summons of Brendan of Cluain
Into the victorious eternal life ;"
and the gloss adds: "ie., the calling of Brendan of
Clonfert to the kingdom of God."
What a beautiful and holy death was this of our
saint on that Sunday in May, when in the arms of his
saintly sister Bryg, the "child-nurse of his early youth,"
surrounded by her community of holy nuns, and by
the brethren whom he specially loved, and whom he
chose among all his spiritual sons, to minister to him
the last offices and the last consolations of religion —
after having just before said his last Mass, and having
The Latin Life of St. Brendan. 265
received the all-atoning Victim in the Holy Sacrifice
for the last time, he gave forth his blessed soul in peace
and holy joy to the Divine Master whom he had served
so faithfully and so zealously during his long life. In a
Lectio Brevis* (Lesson) for his Office, in some ancient
MSS. we read of the vision of this holy death, with which
St. Columba was favoured in Iona : " On a certain day,
while St. Columba was abiding in Ioni\, he called very
early in the morning for his attendant, Diarmuidh, and
gave him these orders: 'Let the sacred mysteries of
the Eucharist be quickly prepared, for this is the
natalis (birthday) of blessed Brendan.' ' Wherefore,'
said the attendant, ' do you order such solemnities for
the Mass to-day, as no messenger has come from
Ireland with tidings of the death of that holy man?'
' Go/ said Columba, * and do what I order, in accord-
ance with the vision I have had ; last night I saw the
heavens suddenly opening, and choirs of angels descend-
ing to meet the soul of the blessed Brendan, and so
great and incomparable was the brightness, that for a
while it illumined all the world within my view. For
then his soul was borne upwards by the ministry of
the angels, in exultant procession, before the throne of
the Divine Majesty, where it is now crowned with the
brightest laurel-wreath of a glorious reward. '"
After his saintly death his sacred remains, in com-
pliance with his directions, were removed to Clonfert,
and many precautions, such as our text describes, were
necessary in order to avoid or disarm the opposition of
the tribesmen round about Eanachduin to the removal
of his body for interment elsewhere. These w r ere the
Hy-Bruin-Seola, who, no doubt, loved and venerated
him much after the many years of his holy lffe and
* Cardinal Moron's Acta Sti. Brendan**, ^. \\ft.
266 Brendaniana.
labours amongst them, and who would, therefore, desire
earnestly to secure his burial in their midst. They
were also a sturdy and rather unmanageable race,
of whom " the one-eyed soldier, Curryn," referred to in
our text, was a fair specimen ; and within the year on
which St. Brendan died, they provoked the wrath of
King Aedh MacEochaidh, who " had given Eanachduin
to God and Brendan," by some rebellious conduct, and
on his going with a strong force to chastise them, they
rose against him in full strength, and in a conflict that
ensued, they slew him on the battle-field. It must
have been, therefore, a service of some difficulty and
danger to bear away the venerable remains of St.
Brendan through their district to distant Clonfert for
burial amongst another people ; but the saint's minute
instructions to his loving sister, Bryg, were faith-
fully carried out, and the humble waggon laden with
Brendan's " goods and chattels " was suffered to pass
on " to his own city of Clonfert," which was reached
after a journey of three days. Here amidst the tribes-
men of the Hy-Maine, there was no occasion for
concealment, and " a great multitude of holy men
assembled from all quarters" to do him honour; and
we may well believe that the honours paid to him by
prelates and clergy, and chieftians and people at
Clonfert, were no less signal and prolonged than those
accorded to St. Senan, on a like occasion, at Iniscathy,
a few years before. The Life of this great saint tells
us : " When the monks of Iniscathy, accompanied by
Bishops Ere, Mola, and other prelates, brought the
blessed remains of St. Senan from the nunnery where
they first lay after his death, to his island monastery, it
was unanimously resolved that the body of the saint
would not be committed to the earth until all the
prelates and clergy of the neighbouring; churches, the
The Latin Life of St. Brendan. 267
heads of religious houses, and the chiefs of the sur-
rounding countries had assembled to celebrate the
obsequies of the holy man, and for a whole week the
days and nights were passed around his bier, in the
chanting of sacred canticles, and in the performance of
religious rites."
No record remains to us of any such lengthened
celebration before St. Brendan was interred " in the
place of honour" at Clonfert; but the fact would serve
to explain why the festival of the saint was set down in
many later catalogues of Irish saints on May 26th —
which may have been the day of his burial, ten days
after his death, thus allowing three days for the journey
from Eanachduin, and a full week for his obsequies at
Clonfert, in " all glory and reverence," as our text
has it.
At last the great voyager and the greater apostolic
missionary, "the tireless worker for God " by land and sea,
St. Brendan, is laid to his eternal rest, beside his life-
long friend and zealous co-operator, the abbot-bishop
who ruled, as his vicar, over his church and school at
Clonfert for many years, St. Moennean, who had died
six -years before him, and his immediate successor,
chosen by himself, St. Fintan Corach (" the chorister,"
so called because he was famed as a master of psalmody)#
assumed the government of the house, and the custody
of the venerable relics of his saintly predecessors.
These were indeed a precious dowry, a rich inheritance
for that church of Clonfert — the latest off-spring of
Brendan's apostolic zeal, the spiritual child begotten in
his old age, which therefore received a "Benjamin's
portion " in those venerated relics, like the latest born
of the patriarch of old. There is no reason to doubt
that the possession of those relics enhanced the celebrity
of that church, and increased ite &ftta&&\i\OT&to^
268 Brendaniana.
to its sacred shrines, and for scholars to its famous
schools during many centuries, and contributed, in no
small degree, to make that " little oasis " amid the
moory reaches along the banks of the Shannon, as
Clonfert has been called, a centre of religious life, and a
much -frequented home of learning for many generations.
" Defunctus adhuc loquitur;" the venerable patriarch
had passed to his rest — his relics were honoured by his
devout votaries — but his spirit still lived and worked
among his numerous spiritual children in the many
religious foundations he had made ; and not only his
spirit of exalted virtue and holy zeal survived amongst
them, but also his " virtus'* his " miraculous powers,"
were still exercised for the edification and advantage of
many of those who for long years honoured him as their
glorious patron in heaven. It was the remarkable
frequency of the display of this " virtus Brendani " in
the miracles wrought through his intercession at
Clonfert-Brendan, his latest spiritual child, and at
Ardfert-Brendan, his earliest begotten — as well authen-
ticated traditions testify* — that furnished the rationale
of the names they bore and still bear in our Irish
language ; for virtus Brendani became " firt or fert-
Brenain" or later, " feart Brenain" in the mouths of
the Irish children of St. Brendan.f
* I can certify to the existence of such traditions among old people
at Ardfert, regarding many extraordinary miracles said to have been
wrought there in past times, through the intercession of our patron saint.
We have, in the published MSS. of the great Franciscan, Father Luke
Wadding, an account of what he calls the " latest miracle at Ardfert,
which had the fame, as well as the name of miracles." He tells how
some iconoclast soldiers, who garrisoned Ardfert Abbey under one of
Queen Elizabeth's captains, in 1580, lost their lives in attempting to
dislodge, from its pedestal on the t»able of the Abbey, a beautiful statue
of the Blessed Virgin " through the miraculous power of St. Brendan."
f See note, page 115, ante.
\
The Latin Life of St Brendan. 269
I have already applied to him the words of St.
Bernard, uttered in praise of one of his saintly con-
temporaries : " He was the parent of many thousand
saints." These words were true of him during his life
— they are more signally true of him and of his myriad
spiritual children since his death, even in those three
ancient dioceses that paid him special honour as their
holy patron, Eanachduin (Annaghdown), Clonfert, and
Ardfert-Brendan, for many centuries. As the learned
Coadjutor Bishop of Clonfert has written * — and with
his eloquent words I will conclude this portion of
Brendaniana : — " St. Brendan has now many thousand
spiritual children in Kerry and Galway who revere his
memory as a precious inheritance and a bright example.
The ancient cathedrals of Clonfert and Ardfert have
been seized by the stranger, and are desolate or decay •
ing. Inishgloria and Inisquin are waste and silent
solitudes ; Annaghdown and Inish-da-druim are in ruins ;
yet the tree of Christian faith and virtue, which Brendan
planted, flourishes like the palm-tree by the waters,
producing each year richer and more abundant fruits."
Sic Jioreat et vigeat in perpetuum ! A men*]
* Irish Schools and Scholar », \p4St < ^-»
LEGENDS OF ST- BRENDAN.
I. — The Legend of St. Brendan, the Young
Harper, and the Angel.
(From Book of Lisnwre.)
Once when Brendan Mac Ua Alta was in Clonfert, on
Easter-day, seven years before his death, he celebrated
the Divine Office in the church/ preached, and said
Mass. When midday came the monks proceed to their
refection. There was a young cleric amongst them in
the refectory, having his harp to play for them, and
they gave him their blessing.
" It would be sweet and pleasant to me now," said
this cleric, " were Brendan here, that I might play three
lively tunes for him." "He would not allow you
approach him," say the monks, " for it is now seven
years since Brendan made merry, or listened to any
worldly music ; for he has two balls of wax, tied to-
gether with a string, lying ready on his book ; and when
he hears such music he puts the balls into his ears."
" I will, however, go," says the young cleric, " to play
for him." He goes off with his harp tuned. " Open,"
said the cleric. "Who is this ?" said Brendan. "A
clerical student come to play the harp for thee." " Play
outside the church," said Brendan. "If it be not
disagreeable to thee, I would t\\&nk ft&& to\&\i\&& voto
Legends of St. Brendan. 271
the church to play for a while." Brendan then opens
the door, and the cleric produces his harp ; whenBrendan
at once places the two waxen balls in his ears. " I do
not like/' said the student, " to make music for thee
unless thou takest the wax out of thine ears." "It
shall be done," said Brendan. Then he placed the balls
on his book, and the student plays three lively strains
for him. "A blessing on thee, student, with thy
music," said Brendan, "and Heaven's melody for it
hereafter !"
Then Brendan puts the balls again into his ears, for
he wished not to listen to any more music. "Why
dost thou not listen to the music?" said the young
cleric ; " is it because it seems bad to thee ? " " Not so,"
said Brendan ; "'but thus it happened, one day, just
seven years ago, as I was in this church, after preaching
here, and after Mass, all the clergy had gone to their
refection. I was left here alone, and having made a
visit to the Body of Christ, a great longing for my Lord
seized me. As I remained here, a trembling and awe
came upon me, and at the window I saw a radiant
bird, which then perched on the altar. I could not look
on it, because of the sunlike radiance around it. " A
blessing on thee, and do thou bless us, cleric," said
the bird. " May God bless thee/' said Brendan. " Who
art thou?" "The Angel Michael," said the bird,
" come to commune with thee." " We give thanks to
God for this communing; and wherefore hast thou
come ? " "To bless thee," said the bird, " and to make
music for thee from thy Lord." " Great is thy welcome
to me," said Brendan. " Then tiifc Vax& ^&ft&&Stat\*
272 Brendaniana.
beside its wing, and I remained listening to it from one
canonical hour to another, and then it bade me fare well. 1 '
. Then Brendan places a stole on my neck, and asks
me, " Is that melodious to thee, student ? " "I give
my word, before God," said Brendan, " that after that
melody, no melody of the world's music seems sweeter
to me than the placing of this stole over thy neck, and
little profit do I deem the hearing thereof. Take my
blessing, student, and may Heaven be thine, because
of thy music," said Brendan.
[John O'Donovan refers to this interesting legend,
in a note to his Four Masters, Anno 553 ; and he says
that in O'Clery's Irish Calendar is told the story of
the visit of St. Michael Archanget to St. Brendan,
after Mass and sermon, in the Church of Clonfert, in
the shape of a beautiful bird, who continued to sing
heavenly music for him during twenty-four hours ;
after which the saint could never enjoy, and never con-
descended to listen to, any earthly music, except one
Easter Sunday, when he permitted a student of his
people to play for him on his harp. He endured his
music with difficulty, and after a while giving his
blessing, he put the balls of wax into his ears, which he
always did wh^n he came within hearing of earthly
music, thus shutting out all human melody, which was
discord to him, and admitting only the harmonies of
angels.
On this O'Donovan remarks that, if the story be not
all pure fiction, "it might be inferred from it that
St. Brendan had a most exquisite ear for music."
Was it St. Brendan's "exquisite ear" and love of
heavenly music that led him to select for his immediate
Legends of St. Brendan. 273
successor in the Church of Clonfert St. Fintan, sur-
naiued Corach, or the Melodious, who was famed in his
time as an excellent psalm-singer and choir master, as
St. iEngus Cele-De tells us ? This St. Fintan was of
the Corcaguiney race, and related to St. Brendan's
mother, St. Cair, or Cara ; he may have been, in fact,
the " young student " harper who was making his
studies then in the school of Clonfert, and who,
because he was of the saint's own " people " or family ;
ventured to ask, and obtained, the privilege of playing
to him on his harp, notwithstanding St. Brendan's
known repugnance to such earthly strains. St. Fintan
Corach survived St. Brendan about thirty years, and was
succeeded in Clonfert by Senach Garbh and Colman
son of Comgall, immediately, who were also very pro-
bably of the same race, as St. Brendan, the founder of
the church, according to the established rule by which
the Comarb, or successor, was chosen from the kin or
the tribe of the founder of the church or abbey, when a
suitable subject thu^ qualified was available. This
succession in Clonfert is thus given in the Feilire of
St. iEngus : —
" Fintan the Melodious, Senach the Rough,
Colman, son of Comgall, the Guileless,
Three great (spiritual) kings, with warfare of valour,
One after the other in the Abbey of (Clonfert)." *]
II.— The Legend of the Three Students who went
on a Pilgrimage.
(From Book of Lismore.)
Three young clerics, of the men of Ireland, went on
their pilgrimage, and fervently and heartily they went.
* See Dr. Healy's Irish School* and Scholar*.
274 Brendaniana.
They took no provision with them to sea, only three
cakes. "I will bring the little cat/ 1 says one of them.
When they reached the main sea — "Let us," said
they, " in Christ's name, cast away oar oars into the
sea, and throw ourselves on the mercy of our Lord."
This was done.
Not long afterwards they arrived, under Christ's pro-
tection, at a beautiful island, where there was abundance
of firewood and water. " Let us," said they, " build a
church in the midst of our island ;" and they built one.
The little cat goes away from them, and brings back a
real salmon, and thus procures three salmon every
twenty-four hours for them. " Oh ! God," said they,
"our pilgrimage is now no pilgrimage at all after this
fashion, for we have brought abundant provisions in
bringing our little cat to feed us, and it is sad to eat of
his fishing. We will not, therefore, partake of the cat's
providing." Wherefore they remained twenty-four hours
without food, until there came a message from Christ
that there was on the altar half a wheaten cake and a
piece of fish for each man. "Well then," said they,
" let each of us announce his work for Him who sends
this food."
" I will sing, first," says one of them, " the thrice
fifty psalms every day together with the canonical office
and mass."
" I will sing," says another, "the thrice fifty long
prayers with the canonical hours and mass every day."
" I will sing," said the third, " thrice fifty Hymnttm
dicats 9 every day, with celebrating canonical hours and
mass."
* St. Hilary's hymn in ^rataa ol Ctastefc,.
Legends of St Brendan. 275
This is practised for a long space of time, and at
length one of the students died. His requiem was
sung by the others, and he was buried. The survivors
divide between them the duty-prayers of their deceased
comrade, who had the thrice fifty psalms, and say them
every day.
Soon after another died, and was buried by his
comrade, who took upon himself all the duty-prayers of
the deceased, which was a heavy burthen upon him the
sole survivor.
Under this he murmured. " Of a truth," says he,
"their Lord hath a greater love for the two deceased
than He hath for me. He has taken them unto Himself,
and He hath left me here."
An angel visits him. " Thy Lord is angry with
thee," saith the angel, " because of thy murmuring ;
for thou wilt not be without mercy from Him." " Why
then/' said he, " does He not suffer me to "die like my
comrades ? " " The choice was thine," saith the angel,
" when you divided the duty-prayers between you
three ; the man who chose the thrice fifty psalms was
to have a short life here, and was taken first ; the man
who chose the thrice fifty prayers neither adds to or
takes from his life here ; but for you who chose the
thrice fifty Hymnum dicats, there is long life here and
the kingdom of heaven hereafter."
" A blessing on the Lord from whom thou hast come.
I am very thankful to Him."
So he dwelt on his island till he was aged and
withered, and till Brendan came from the sea to him ;
and Brendan blessed him, and gave Uim tl\fe "V \%k\<sssaL
276 Brendaniana.
and all the sacraments, and so he went to heaven. And
a watch of angels is always oyer their resting-place in
the island.
[The Irish text of this ancient legend is given by
Dr. Whitley Stokes, in his Preface to his Lives of
Saints from tlie Book of Lis7)iore, with an English
translation ; and he tells us " that the legend is also
found in the Book of Leinster, whence it has been
published, with a French translation and notes, by
M. Henri Gaidoz, in Melusine. The language of the
Irish text seems very archaic and difficult to trans-
late, perhaps even more so than that of the very
analogous legend that we find in the Irish version of
the voyage of Brendan, as given in the " Betha
Brenainn" Book of Lismore. This legend tells that
when St. Brendan, towards the close of his seven years'
quest of the " Land of Promise of the Saints/' was
approaching a small, delightful, beautiful island, where
there was abundance of excellent fish, and wherein
there was " a church built of stone, and a penitent
white-faced old man praying therein ;" his vessel was
pursued by a monstrous sea cat, which swam after it
from this island, and threatened to devour the saint
and his companions. They all prayed to the Lord
earnestly for deliverance, and suddenly there arose
from the depths of the sea " a huge sea- whale, between
them and the monstrous sea-cat/ ' Between those a
fierce combat ensued, till each of them drowned the
other, and neither was seen any more. Then Brendan
and his people render thanks to God, and, returning to
the island, are welcomed joyously by the venerable old
man, who salutes them in a poem' of six quatrains,
given in the Irish text, but which Dr. W. Stokes does
N
Legends of St Brendan. 277
not translate into English, awaiting, as he says, a second
copy yet to be found.
He tells them that " he was of the men of Ireland,
and that there were twelve of them who went on their
pilgrimage, bringing with them this sea-cat, like a little
bird, that was very dear to them. Afterwards it grew
greatly in size, but never did hurt to any of them.
Eleven of those who came on their pilgrimage hither
are now dead, and I am here alone, entreating thee to
administer unto me Christ's Body and His Blood, that
I may then depart to heaven." Then he reveals to
St. Brendan the land he was seeking, even the Land of
Promise, and, having received the Holy Viaticum, died,
and was buried on the island, along with his brethren,
" with honour, and great reverence, and with psalms
and hymns, in the name of the Father, and the Son,
and the Holy Ghost."
Such is the form of the legend in the Betha Brenainn,
and it seems to have grown out of that of the " Three
Students," who brought their " little cat " with them on
their pilgrimage, which was so expert in catching
salmon for them. In the later form this " little cat '*
becomes the monster sea-cat, " like a young ox or a
three-year-old horse, overgrown by feeding on the fish
of the sea and the island ;" and the three pilgrims are
increased to twelve, of whom the survivor greets
St. Brendan and his people.
This later version must have been current and
popular in Ireland before the close of the eighth century,
for in the litanies of, St. Aengus Cele-De, which are
believed to have been composed before 790, there, is an
invocation of the twelve pilgrims referred to in this
legend : —
u In da ailither dec, dia n-airnaich Brenaiiid* m ow>.
fer in-innis in caitt l ni-bethu, Jtos omnes wooco? vj v *E&»
278 Brendaniana.
twelve pilgrims, of whom Brendan found the sole
survivor in the Island of the Cat — all these I invoke.")
In those litanies of St. Aengus there is another
invocation, which would indicate that some version of
the voyage of St. Brendan, similar to that we have ill
the Book of Lismore, if not. absolutely the same, was
well known to the faithful in Ireland at the time
St. Aengus composed those litanies for their devout use.
The saint invokes: — "In t-ancara for rainic Brenain
aracind I tir tliarnglre; ciisna h'uili noemaib torcratar
in huibh insib bid ociain — hos omnes invoco." (" The
anchorite whom Brendan met in the Land of Promise,
with all the saints who perished in the Isles of the
Ocean — all these I invoke."]
III. — The Holy Well of Brendan's Anointing.
(From Local Tradition in the Island of Valentia.)
One day, when St. Brendan was sailing in his currach
(coracle) from one of his oratories on the Blasquet
Islands, across Dingle Bay, to visit the little monastery
of St. Beoanigh at the Glen, in the parish of Killemlagh,
barony of Iveragh, he was suddenly hailed, as he drew
near the northern coast of Ilaun Dairbhre, or Valentia
Island, by a man standing on one of the headlands^
there, who made signals to him to come on shore with-
out delay. The saint at once turned his little boat
towards the land, and put into a narrow creek, where he
found a landing-place like that he came to on the first
island he reached on his great * " Voyage," " where the
rocks stood on every side, of wonderful steepness, like a
* Supra, page Vl\.
Legends of St. Brendan. 279
wall." Here he drew up his boat, and ascended the
frowning cliff by means of steps, which are to this day
as firmly and safely set on the face of it, as if carved
out by the hand of man. Having learned from the
stranger that there were two persons, lying at the point
of death, some distance inland, who had not received
the last Sacraments, he followed his guide, who
led him into the thick of a forest — which is now-a-
days an extensive bog, called Emlagh, in the town-
land of Coorha-beg, and here he discovered two
men who were dying, and who had earnestly desired
and prayed to die in the Christian faith, but who
had not been baptized, nor received any religious
instruction for want of opportunity. The strange
guide then disappeared, and St. Brendan having
instructed the dying men, administered to them the
Sacraments of Baptism and Extreme Unction, and in
a short time afterwards they died holy and happy
deaths. They were buried where they died, and two
pillar-stones, which must have been brought from afar,
mark the spot where they were laid at rest. The well
from which the saint had procured the water for their
baptism, and which flows near the place of their burial,
is known and recognised as a holy well, still called
by Irish-speaking people — Tobar olla Brenainn (the
Well of St. Brendan's Anointing). It is much
frequented by pious pilgrims, who perform certain
devotions there, and many miraculous cures are
popularly believed to have been granted to such devo-
tions. The " round," as the devout practice is called,
consists in repeating certain prayer, ^ciew %£yh$> ^ssqs}
280 Brendaniana.
by four large stones, sunk in the earth, in the form of a
cross ; and it appears that each of those stones is a rude
cross of a very ancient type, which is partially covered
by the boggy soil.
The little creek, near the present Colloo Head, by
which St. Brendan landed on the island, received from
him a special blessing on the occasion, as the tradition
tells, so that ever after it abounded in shoals of excel-
lent fish, and became the favourite fishing-ground of
the islanders, until, within the memory of some now
living in the neighbourhood, the great supply of fish
there proved for many too strong a temptation to
profaije the Lord's day, and led Jo Sabbath-breaking
and neglect of Mass by the fishermen, which brought
on the waters of the creek the curse of barrenness,
which clings to them at the present day.
[The present Parish Priest of Yalentia, from whom I
received this interesting tradition, informs me that he
had heard a different account of how St. Brendan was
summoned by his mysterious guide to administer the
Sacraments at this holy well; but the version given
above seems to have been more generally current in the
locality. The existence of other forms of the tradition
would show that it was an ancient one, and had come
down through various and independent channels. The
remains of " the little monastery of St. Beoanigh,"
which St. Brendan is said to have been visiting on this
occasion, still exist in the Glen, but in the last stage of
ruin and desolation. It had been a very interesting
specimen of the earliest of our Irish monastic establish-
ments of which we have any remains now existing-
Legends of St Brendan. 281
When I saw the place nearly forty years ago, the ruins
of nine bee-hive cells could be traced, clustered around
what had been a larger building in the centre, probably
the oratory, of which only a small portion of a side-wall
was visible. Enclosing the whole, which covered about
a quarter of an acre of land, were the remains of a rudely-
built cashel, or stone fence, which had been in many
places levelled with the ground. BesicV, the enclosure
there gushes forth from the living rock of the mountain,
that here rises abruptly over the site, a copious stream
of limpid water, which is called St. Beoanigh's Well,*
and all around for some distance are traces of ancient
graves and burial cists, with a few pillar-stones still
erect beside them, within which, no doubt, many of the
early monks who worked and prayed in those dismantled
cells and oratories were laid at rest, and where also the
forefathers of many a neighbouring hamlet sleep their
last sleep. The place is known as Killabeonigh (church
or cell of St. Beoanigh), and gives its name to a large
townland which comprises nearly the tfhole of the
" Glen " within which lay the ancient monastery. This
Glen, so called par excellence, consists of a cluster of
mountain valleys, radiating towards the north and west
from the shore of St. Finan's Bay, on the south, and
shut in and sheltered by lofty hills that rise precipi-
tously over them ; and in these vallies can still be traced
unmistakable vestiges of very early as well as later
Christian settlements within them. Not far from the
venerable monastic laura at Kilabeonigh there are
remains of an oratory of the earliest type, which is very
much dilapidated ; and in one of the valleys trending to
the north-west, called Coom-anaspuig (mountain-valley
of the bishop), there stands an ancient oratory, one of
* This well is marked on Ordnance Survey Maps, but not t%& wtfstfe\&
laura.
282 Brendaniana.
the finest and most perfect of its kind that remains in
Kerry, being somewhat larger than the remarkable one
at Gallerus, barony of Corcaguiney, perhaps better
finished, and very well preserved. On the eastern side
of the Glen we find the ruins of two mediaeval parochial
churches, one of them some centuries older than the
other, and of a better style of masonry, but neither
showing any architectural features worthy of note.
The existence of those monastic and ecclesiastical
remains within the ambit of the Glen, plainly indicates
that the place had been a centre of religious life and
light from the earliest ages of the faith in Kerry ; and
surely the situation was well chosen for such a purpose,
by the pioneers of the primeval religious foundations
there, for it would be difficult to find anywhere in Ireland
a more secure retreat from the outer world, or a dwell-
ing of more sunny aspect or more charming prospect
towards the sea, than is to be found in the bosom of
this beautiful Glen of Iveragh. From every side can be
seen the bold and picturesque cliffs and headlands that
surround St. Finan's Bay, on the east and on the west ;
while not far out in the offing, fully in view, tower up
grandly the Greater and Lesser Skelligs, like two
mighty ships sailing along majestically, " with every
shred of canvas set," towards which the favourite port
of departure, as well as the landing-place on return, for
all pilgrim visitors, from time immemorial, was the
caladh, or the narrow creek that runs from St. Finan's
Bay into the centre of the Glen.
The earliest religious foundation there was apparently
the little monastery of St. Beoanigh, and, judging from
its present remains, we can scarcely entertain a doubt
that this was founded, and the group of humble cells
and the rudely-built oratory were erected about the
time of St. Brendan, hy ttt. "Eteouigja^ one of his
Legends of St. Brendan. 283
disciples, and probably the same saint whose name we
find as " Beoanus " in the Latin Lives of St. Fursey,
in connection with the wonderful visions of that
renowned saint. The founder of Killabeoanigh had very
probably come from one of St. Brendan's West Kerry
monasteries, and having, like his great patriarch, as the
Valentia tradition relates, " crossed Dingle Bay in his
currach" with some of his brother monks, in quest
of a suitable place for a new foundation, amidst the
hills of Iveragh, and having rounded Bray Head and
Canduff on that coast, came within view of the Glen,
and chose within its bosom the delightful situation for
the little monastery with which his name is associated.
If this conjecture regarding the founder of Killa-
beoanigh be well grounded, as I believe it is, it would
explain the kindly interest shown by St. Brendan in his
visits, of which tradition tells, to the new foundation
of his spiritual children there; and it would serve to
identify St. Beoanigh of the Glen with the St. Beoanus
of the "Visions of St. Fursey," and to throw some
light on obscure passages in the early Life of the latter
saint. As I have stated in a previous page, St. Fursey
was born in a.d. 570, a few years before the death of
St. Brendan, near the island-monastery of Inisquin,
whither his father, Fintan, the West Kerry prince, had
fled for protection to that saint, who is said to have
been his uncle, from the vengeance of Aedh Find,
King of North Connaught, after his secret marriage with
his daughter, the beautiful Gelgeis. Soon after, through
the good offices of St. Brendau, the offended father
forgave the refugees, and Fintan and his wife took
up their residence on the adjoining miinland at
a place called Ard-Fintan to the present day, where
other children were born to them, amoii£ wkovs^
were probably Ultan and FoiYmv, Vtafe ^Ivc&Vj XstgRfessst
284 Brendaniana.
of St, Fursey and his companions in many of his
apostolic missions in his latter life. Here, in the course
of some years, news was brought to Fintan, that his
father, Finlogh, who was king in West Kerry, had died,
and that the chiefs of the tribe had elected him to
succeed his royal father. He therefore returned to his
native district, bringing his children, Fursey and the
others, with him, and resided in the royal mansion,
one of those great catlmin, in Corcaguiney, some of
which are grand and imposing even in their ruins at
the present day. Here he sought out the holiest and
most learned teachers for his children, and got them
educated in religious knowledge and trained to piety
by some bishops who dwelt within his territory.*
Under those instructors, Fursey soon made great pro-
gress in learning and piety, but when he reached a
mature age, he desired to devote himself entirely to the
study of the Holy Scriptures and to the practice of
Christian perfection ; and for this purpose " he left his
country and the home of his parents," as his old Life
relates, "and repaired to a distant part of Ireland;"
probably the monastery of Inisquin, where St. Meldan,
the friend of his childhood, was abbot. Alter some
years devoted here to study and to the discipline of the
religious life, he founded a monastery on the adjacent
mainland, at a place then called RathmuigJie, but
afterwards known as Kilursa (Church of Fursey), which
gives name to a large parish on the borders of Lough
Corrib. To provide suitable subjects for his new
monastery, he resolved to return to the country of his
parents, West Kerry, in order to invite and induce some
of his relatives and friends there, of whose virtues and
* See Dr. Lanigan's Ecclesiastical History, vol. ii., chap, xvi., pp.
449-454.
Legends of St. Brendan. 285
fitness for the monastic state he had previous cogni-
zance, to join his new community. When on this
mission, he had arrived near the mansion of his father,
he was seized with a sudden illness of an extraordinary
nature, and having been conveyed unconscious to a
house beside the way, he lay for several hours, it was
supposed, at the point of death. It was during this
seizure, and the recurrence of the same afterwards,
that he had those wonderful visions that have made
his name so famous, and the detailed accounts of which,
furnished by himself at various times and to different
persons during his after life, were written down at
some length before the time of Venerable Bede, for
he refers to them with respect in his Ecclesiastical
History, and became so celebrated and universally
known in mediaeval Europe, that it is said they furnished
Dante with the ideas of the future state and the plan
and scenes of his sublime poem, the Divina Commedia.
In one of those visions, he saw, after a variety of
most wonderful spiritual manifestations, *the Bishops
Beoanus and Meldanus, who are said to have been then
dead, issuing from the inner courts of heaven, in the
guise of angels of dazzling brightness ; and he heard
them addressing to him lengthened instructions replete
with heavenly wisdom, which are given in some detail
in the written accounts of the visions.* In those
accounts the chief part of such discourses is attributed
to St. Beoanus, regarding whom Dr. Lanigan says he
can find nothing certain, but that his repute for sanctity
was [equally great with that of St. Meldan; and he
supposes that he belonged to some part of Connaught,
though the particular place he does not know.
* An interesting account of those visions is given by Canon O'Hanlon,
in his Life of St. Fursey, Jan. 16.— Xires 0/ Irish SaVnti^tXA.
286 Brendaniana.
I have given here what Dr. Lanigan claims to be
" the most correct account of St. Fursey's younger
days that he was able to collect from the old Acts of
his life ;" and though it has occupied more space than
perhaps ought to have been devoted to it in a volume
of Brendaniana, my readers will, I hope, excuse the
trespass, because of the interesting information it
supplies or suggests regarding the relations of so
renowned a saint with the holy men of his time in
West Kerry. We learn from it that certain bishops
took part in his education there from his youth to early
manhood, and it clearly implies that those bishops were
residents in the district. Who were the bishops who
thus instructed and trained to holiness the youthful
Fursey ? I "think, without doing violence to the pro-
babilities of the case, I may state that St. Beoanigb
of the Glen was one of them. This saint, I believe,
founded his monastery there about a.d. 560, when he
was perhaps thirty years of age, and received soon after
the paternal visit from St. Brendan of which the
Valentia tradition speaks. Here he remained for some
years, until he had placed the new establishment on a
solid basis, and grounded its community in religious
discipline. Then he may have returned to his old
monastic home beside Brandon Hill, some time after
the death of hjs holy patriarch, St. Brendan, in 577,
and .there received episcopal consecration, probably
from Bishop Cuan or Mochua,* the founder of ancient
Kilquane (Church of Cuan) in that district, who resided
not far from that church at the episcopal seat of
* If the founder of this Kilquane were the founder of another
Kilquane, in the parish of Ballymacelligott, as I believe he was, he was
certainly a bishop, for the latter church was named, on the map of the
Desmond confiscations accurately made in a.d. 1587 — Kileaspttig- Groin,
the Ohurch of Bishop Cron, or Cronairoa, a \?fcUAs\own alias of Cuan or
Mochua.
Legends of St. Brendan. 287
Catliair-easpuig (Bishop's Fort), where the name
survives, and the ruins of the ancient cathair are to be
seen at the present day.
About this time Fintan had come with his family
from the shores of Lough Corrib, to assume regal sway
in West Kerry in succession to his deceased father, and
soon after placed his first-born son, Fursey, under the
care of the local bishops, whom I believe to have been
no other than the Bishops Cuan and Beoanigh, " to be
well educated and instructed in religious matters/'
Under the tutelage of those holy men the saintly youth
remained for some years, until in early manhood he
departed, as stated above, "from his country and his
parents," probably about 592.
We are not to suppose that St. Beoanigh had forgotten
or lost sight of his spiritual children in the Glen all this
time, and we may well believe that he occasionally
" crossed Dingle Bay in his currach ,, to visit them,
especially after his consecration as bishop, and to
perform all episcopal functions they may require.
When he had advanced in age, those sea journeys were
scarcely possible, and then he took up his residence
permanently at Coomaneaspuig (Bishop's Mountain
Valley), within the Glen, where his loving sons of the
monastery built for his use the beautiful oratory,
worthy of a bishop, that stands there still in marvellous
preservation. Here he lived and labouied for God's
glory and the sanctification of souls during many years,
until at a venerable old age he died in the odour of
sanctity, and was buried amid the tears and prayers of
his spiritual children, at Killabeoanigh, within its little
oratory, where his relics were enshrined, and whither
numerous pilgrims have resorted from generation to
generation, even to the present day, to Wcvoxxt \a»>
memory and to seek his intercession.
288 Brendaniana.
The death of St. Beoanigh most probably took place
some years before the date generally assigned to the
occurrence of St. Fursey's ecstatic seizures, during
which he had those wonderful visions ; that is, about
a.d. 620. We may, therefore, believe that when the
saint saw in ecstacy the glorified spirits of Bishops
Beoanigh and Meldanus in angelic brightness, he had
really before his mind's eye the saintly instructors of
his youth and early manhood, St. Beoanigh of the Glen
and St. Meldan of Inisquin, and that the wise and
weighty lessons he had received from those holy
teachers for many years, lived again in his memory so
vividly during his illness, that he was able to recall and
repeat them at great length after his recovery. He
loved those saintly men during life, and he revered their
memories after death so much that, when in after years
he was leaving Ireland for his apostolic missions in
England and France, he lovingly bore away with him,
as his Life relates, relics of those saints, and preserved
them in special veneration until his death.
The mission of St. Fursey to West Kerry, in quest of
eligible subjects for his new monastery, was, no doubt,
eminently successful; for, as he knew well from his early
experiences there, the district was indeed a very fruitful
field for such a harvest as he sought to garner within
it, and had been blessed with a spiritual fecundity that
bloomed beauteously in a profusion of the flowers and
fruits of the religious life. The good seed that
St. Brendan had sown amid the hills and vallies that
cluster around the holy mountain that bears his name,
had, in truth, fallen upon excellent soil, and " had
brought forth fruit one hundred-fold; " so that even in
the lifetime of the saint, and soon after his death, that
country of West Corcaguiney became the home of
multitudes of holy men and Yjomex^ ^fc&, «fero& the
%
Legends of St. Brendan. 289
time of the visit of St. Fursey, were in the first fervour
of their faith and love of God. The fame of this
religious fervour spread abroad, even unto the most
distant parts of Ireland, and attracted to the district
devout pilgrims from various directions, who resorted
to it as " the refuge of the penitent or the school of the
saint." Among those pilgrims, one of the most
illustrious was Melchedair MacKonan, ihe grandson of
the King of Uladh (now county Antrim), who came
from the remotest north of Ireland to dwell among the
saints of West Kerry, as the ancient chronicler * has it :
'• forbru an mara t fri cnoic mBrenain aniar " (on the
brink of the sea near Brandon Hill on the west). Here
this holy man lived and laboured in God's service for
many years, until his saintly death, of which we have
record in the Martyrology of Donegal, on May 14th,
A.D. 636 ; and local tradition loves to tell how he drew
many souls to Christ, and baptized his converts in the
holy well beside the ancient oratory, still known as Log
Melchedair (the pool of Melchedair), and how, when he
had completed his beautiful oratory there, now, alas !
in ruins, not far from the interesting remains of the fine
Hiberno-Komanesque church, built many centuries
later, he would invoke the special blessing of St. Brendan
upon the work, by marshalling a grand procession of all
the saints within the district in a solemn pilgrimage to
the oratory on Brandon Hill, there to celebrate a High
Mass of thanksgiving in honour of the glorious patriarch,
who had reached his heavenly crown many years before.
The assembly of the saints was so numerous that they
were able to realize the words of the prophet ; f for, in
their grand procession, " a path and a way was there,
and it was called the holy way;" and this way, for
* In the Book of Bally mote, \ \«a&&& -xxxn .
290 Brendaniana.
the seven miles of the pilgrimage from the oratory of
St. Melchedair to St. Brendan's oratory, on Brandon-
Hill, is still well defined and known as the "Pathway
of the Saints." The story I have related in a previous
page (supra, p. 78) relying on local tradition, about the
extraordinary length of this procession, will not be
considered an extravagant improbability, when we are
reminded of the multiplicity of the early Christian
remains of various religious foundations that still exist
in that district. A gentleman,* who knew the locality
well, and took an enlightened interest in its archaeology,
made out about fifty years ago a list of what he called
" the principal remains of antiquity " within its borders,
and he challenged any district of its extent in Ireland
to show "so many and such " a variety of ancient
remains, and in such a fine state of preservation as are
to be found there." I need not give the whole list, as
he made it out, but I may mention some of the early
Christian remains : twenty-one churches in ruins, and
nine church sites ; fifteen oratories ; nine penitential
stations; forty calluraghs (" calvaries," early Christian
cemeteries); two hundred and eighteen cloghauns, or
bee-hive cells and houses ; twelve large stone crosses ;
fifty-four monumental pillars, most of them bearing
Ogham inscriptions; and sixty-six holy wells, many of
them bearing the name of a saint. Besides these,
which existed fifty years ago, how many fine relics of
the faith and piety of the early Christian population
there must have perished utterly during the many
centuries that have since elapsed.
It is, therefore, no exaggeration to state that soon
after St. Brendan's time this whole district, the field of
* Mr. E. Hitchcock, in a paper in Kilkenny Archaeological Journal,
vol. L
Legends of St. Brendan. 291
his earliest missionary labours, and the scene of some
of his first monastic foundations, was in truth a " land
of saints ;" a veritable Thebaid amid the hills of West
Kerry, to which may be well applied the praises
bestowed by St. Athanasius, in his Life of St. Anthony,
on the Thebaid of Egypt, during the lifetime of that
saint : — "Among the mountains there were monasteries,
as if tabernacles, filled with divine choirs, singing,
studying, fasting, praying, exulting in the hope of
things to come, and working for alms-deeds, having
love and harmony one towards another. And truly, it
was given one there to see a peculiar country of piety
and righteousness ; a multitude of ascetics, whose one
feeling was towards holiness. So that a stranger, seeing
those monasteries and their order, would be led to cry
out : * How beauteous are thy homes, O Jacob, and thy
tabernacles, Israel; as shady groves, as a garden on
a river, as tents which the Lord has pitched, and as
cedars by the waters.' " — § 44.]
IV. — The Island of St. Brendan.
(Abridged from Washington Irving } s " Columbus. 99 )
One of the most singular geographical illusions on
record is that which, for a long while, haunted the
imaginations of the inhabitants of the Canaries. They
fancied they beheld a mountainous island, of about
ninety leagues in length, lying far to the Westward. It
was only seen at intervals, though in perfectly clear
and serene weather. To some it seemed one hundred
leagues distant, to others forty, to others only fifteen
or eighteen.
On attempting to reach it,\iOTOraet,\\» wcasSasssa <st>
292 Brendaniana.
other eluded the search, and was nowhere to be found.
Still there were so many persons of credibility who
concurred in testifying to their having seen it, and the
testimony of the inhabitants of different islands agreed
so well as to its form and position, that its existence
was generally believed ; and geographers inserted it in
their maps. It is laid down on the globe of Martin
Behem, projected in 1492, as delineated by M. De Murr,
and it will be found in most of the maps of the time of
Columbus, placed commonly about 200 leagues west of
the Canaries. During the time that Columbus was
making his proposition to the court of Portugal, an
inhabitant of. the Canaries applied to King John II. for
a vessel to go in search of the island. The name of
St. Brendan was from time immemorial given to this
imaginary island, for when the rumour circulated of
such a place being seen from the Canaries, which always
eluded the search, the legends of St. Brendan were
revived, and applied to this unapproachable land. Some
have maintained that it was known to the ancients,
and was the same mentioned by Ptolemy among the
Fortunate or Canary Islands, by the name of Aprositus,
a Greek word signifying inaccessible; and which,
according to Friar Diego Philippo, in his book on the
Incarnation of Christ, shows that it possessed the same
quality in ancient times of deluding the eye, and of
being unattainable to the feet of mortals. But what-
ever belief the ancients may have had on the subject,
it is certain that it took a strong hold on the faith of
the moderns, during the prevalent rage for discovery,
long after the time of Columbus.
^
Legends of St Brendan. 293
It was repeatedly seen, and by various persons at a
time, always in the same place and in the same form.
In 1526, an expedition set off from the Canaries in
quest of it, commanded by Fernando de Troya and
Fernando Alvares. They cruised in the wonted direc-
tion, but in vain ; and their failure ought to have
undeceived the public. " The phantasm of the island,
however," says Viera, " had such a secret enchantment
for all who beheld it, that the public preferred doubting
the good conduct of the explorers rather than their own
senses." In 1570 the appearances were so repeated
and clear, that there was an universal fever of curiosity
awakened among the people of the Canaries, and it was
determined to send forth another expedition. That
they might not appear to act upon light grounds, an
exact investigation was previously made of all the
persons of talent and credibility who had seen those
apparitions of land, or who had other -proofs of its
existence.
Alonzo de Espinosa, governor of the island of Ferro,
accordingly made a report, in which more than one
hundred witnesses, several of them persons of the
highest respectability, deposed that they had beheld
the unknown island about forty leagues to the north-
west of Ferro ; that they had contemplated it with
calmness and certainty, and had seen the sun set
behind one of its points. Testimonials of still greater
force came from the islands of Palma and Teneriffe.
There were certain Portuguese who affirmed that, being
driven about by a tempest, they had come upon the
island of St. Brendan. Pedro Velio, ^\tf* ^**& *C&fc>
294 Brendaniana.
pilot of the vessel, asserted that, having anchored in a
bay, he landed with several of the crew. They drank
fresh water in a brook, and beheld in the sand the print
of footsteps, double the size of those of an ordinary
man, and the distance between them was in proportion.
Having seen much cattle and sheep grazing in the
neighbourhood, two of their party, armed with lances,
. -went into the woods in pursuit of them. The night
was approaching, the heavens began to lour, and a
harsh wind arose. The people on board the ship cried
out that she was dragging her anchor, whereupon
Velio entered the boat and hurried on board. In an
instant they lost sight of land, being, as it were, swept
away in the hurricane. When the storm had passed
away, and the sea and the sky were again serene, they
searched in vain for the island ; not a trace of it was
to be seen, and they had to pursue their voyage,
lamenting the loss of their two companions who had
been abandoned in the wood.
A learned licentiate, Pedro Ortiz de Funez, Inquisitor
of the Grand Canary, while on a visit at Teneriffe,
summoned several persons before him, who testified
having seen the island. Among them was one Marcos
Verde, a man well known in those parts. He stated
that, in returning from Barbary, and arriving in the
neighbourhood of the Canaries, he beheld land which,
according to his maps and calculations, could not be
any of the known islands. He concluded it to be the
far-famed St Brendan, Overjoyed at having discovered
this land of mystery, he coasted along its spell-bound
shores until he anchored in a beautiful harbour formed
Legends of St Brendan. 295
by the mouth of a mountain ravine. Here he landed
with several of his crew. " It was now," he said, " the
hour of the Ave-Maria, or of vespers ; the sun being
set, the shadows began to spread over the land. The
navigators having separated, wandered about in different
directions, until out of hearing of each other's shouts.
Those on board, seeing the night approaching, made
signals to summon back the wanderers to the ship. ,
They reimbarked, intending to resume their investiga-
tions on the following day. Scarcely were they on
board, however, when a whirlwind came rushing down
the ravine with such violence as to drag the vessel from
her anchor and hurry her out to sea ; and they never
saw anything more of this hidden and inhospitable
island."
The mass of testimony collected by official authority,
in 1570, seemed so satisfactory, that another expedition
was fitted out in the ( ;-ame year in the island of Palma ;
but it was equally fruitless with the preceding, St.
Brendan seeming disposed only to tantalize the world
with distant and serene glimpses of his ideal paradise,
or to reveal it amidst storms to tempest-tost mariners ;
but to hide it from all who diligently sought it. Still
the people of Palma adhered to their favourite chimera.
Thirty-four years afterwards, in 1605, they sent another
ship on the quest, commanded by an accomplished
pilot, accompanied by the Padre Lorenzo Pinedo,
a holy Franciscan friar, skilled in natural science.
St. Brendan, however, refused to reveal his island
to either monk or mariner.
Upwards of a century now elapsed withoxA *xsj xsk^
296 Brendaniaria.
attempt to seek the fairy island. At length, in 1721,
the public infatuation again rose to such a height, that
another expedition was sent, commanded by Don
Gaspar Domingues, a man of probity and talent. As
this was an expedition of solemn and mysterious import,
he had two holy friars as apostolic chaplains. They
made sail from the island of Teneriffe towards the end
of October, leaving the populace in an indescribable state
of anxious curiosity. The ship, however, returned from
its cruise as unsuccessful as all its predecessors.
Such are the principal facts existing relative to the
island of St. Brendan. Its reality was for a long time
a matter of firm belief. It was in vain that repeated
voyages and investigations proved its non-existence :
the public, after trying all lands of sophistry, took
refuge in the supernatural to defend their favourite
chimera. They maintained that it was rendered
inaccessible to mortals by divine providence, and they
indulged in all kinds of extravagant fancies concerning
it. Some confounded it with the fabled island of the
Seven Cities,* where, in old times, seven bishops and
their followers had taken refuge from the Moors ; some
* Washington Irving, in his Chronicles of Wolfert's Roost and other
Papers, gives a Portuguese legend of this " Island of the Seven Cities,"
in which he charmingly tells how " Don Fernando de Alma, a young
cavalier of high standing at the Portuguese Court, " fitted out, sometime
in the fifteenth century, long before Columbus crossed the ocean, an
expedition "to sail in quest of the sainted island," furnished with a
special commission from the king, "constituting him governor of any
country he might discover." The "young cavalier" discovered the
island in due course, and the story rolates his wonderful adventures
therein, and his more wonderful departure therefrom ; but the tale is too
long for insertion here, especially as it bears a strong family likeness to
the stories of the expeditions to the " Island of St. Brendan " told in the
text.
Legends of St Brendan. 297
of the Portuguese imagined it to be the abode of their
lost king Sebastian ; while the Spaniards pretended that
Koderic, the last of their Gothic kings, had fled thither
from the Moors after the disastrous battle of the
Guadelete. Others suggested that it might be the seat
of the terrestrial paradise ; the place where Enoch and
Elias remained in a state of blessedness until the final
day ; and that it was made at times apparent to the
eyes, but invisible to the search of mortals. Poetry, it
is said, has owed to this popular belief one of its
beautiful fictions ; and the garden of Armida, where
Rinaldo was detained enchanted, and which Tasso
places in one of the Canary Islands, has been identified
with the imaginary St. Brendan.
The learned Father Feyjoo, in his Theatro Crilico,
has given a philosophical solution to this geographical
problem. He attributes all these appearances, which
have been so numerous and so well authenticated as
not to admit of doubt, to certain atmospherical decep- .
tions, like that of the Fata Morgana, seen at times m
the Straits of Messina, where the city of Reggio and its
surrounding country is reflected in the air above the
neighbouring sea ; a phenomenon which has likewise
been witnessed in front of the city of Marseilles. As
to the tales of the mariners who bad landed on those
forbidden shores, and been hurried from thence in
whirlwinds and tempests, he considers them as mere
fabrications.
As the populace, however, reluctantly give up any-
thing that partakes of the marvellous and mysterious,
and as the same atmospherical phenomena Vcvv&k ^sxix
298 Brendaniana.
gave birth to the illusion may still continue, it is not
improbable that a belief in the island of St. Brendan
may still exist among the ignorant and credulous in the
Canaries, and that they at times behold its fairy
mountains rising above the distant horizon of the
Atlantic*
-V. — Hy-Brazil, the Isle of the Blest.
It will be interesting and instructive to set down beside
this account of the " Isle of St. Brendan " the favourite
spectacular chimera of the inhabitants of the Canaries,
some of the stories that have been told of similar
atmospherical illusions, visible from the western coasts
of Ireland, which induced among the inhabitants there a
firm belief in the existence of the famed Hy-Brazil, at
some leagues distance off our western shores.
Mr. James Hardimanf tells us: — " The inhabitants
of the western coasts of Ireland think they frequently
see emerging from the ocean certain 'happy islands/
which they suppose to be bound by some ancient power
of enchantment. The belief in the existence of these
Miranda loca> which Usher informs us were seen in
the ocean by St.* Brendan, seems in former times not
to have been confined to the vulgar. In an unpublished
MS. History of Ireland, written about 1630, now in the
library of the Boyal Irish Academy, we are gravely told
that ' the Tuathdedanans coming in upon the Firbolgs,
expelled them into the out islands which lay scattered
* Life of Columbus, Appendix No. xxiii.
f Irish Mtnstretly, to\. \ m ^. 36S-371.
Legends of St. Brendan. '299
on the north coasts, and they themselves were served
in the same measure by the Clanna Milidhes ;* but what
became of the remainder of them, I cannot learne,
unless they doe inhabitt an iland which lyeth far att
sea, on the west of Connaught, and sometimes is
perceived by the inhabitants of the Oules and Iris. It
is also said to be sometime seene from St. Helen's
Head, being the farthest west point of land beyond the
haven of Calbeggs (Killibeggs), Co. Donegal. Likewise
several seamen have discovered it att sea, as they sailed
on the western coasts ; one of whom, named Captain
Eich, who lives about Dublin, of late years had a view
of the land, and was so neere that he discovered a
harbour, as he supposed by the two headlands at either
side thereof, but could never make to land, although
when he lost sight thereof in a mist which fell upon
him, he held the same course several hours afterwards.
In many old mapps (especially mapps of Europe, or of
the world) you shall find this land by the name of
O'Brasile, under the longitude of 03° 00', and the
latitude of 50° 20'. So that it may be, those famous
enchanters, the Tnathdedanans, now inhabit there,
and by their magic skill conceal their iland from
forraeigners.'
" But the most complete account of this fancifuHsland
is to be found in a letter from a gentleman in Derry,
named William Hamilton, to his friend in England,
printed in London, in a.d. 1675, in a pamphlet which
is now so scarce, that I am induced to lay it entire
before the reader. It is entitled, * O'Brazile, or the
* The Milesians, or descendants oil&V\»&\)&.
800 Brendaniana.
Enchanted Island, being a perfect relation of the late
discovery, and wonderful disenchantment of an island
off the north of Ireland.' *
"Honored Cousen,
... In requital of your news concerning the well-
deserved fatal end of that arch-pirate, Captain Cusacke,
I shall acquaint you with a story no less true, but much
more strange and wonderful, concerning the discovery
of that long talk't-of island, O'Brazile, which you have
often heard of. I know there are in the world many
stories and romances, concerning enchanted islands,
castles, towers, &c. ; and that our king's dominions may
be nothing inferiour to any other nation, we have had
an enchanted island on the north of Ireland. When I
went first into the kingdom of Ireland to live, and
heard these stories, which were common in every one's
mouth, about this island of O'Brazile (as they called
it), which multitudes reported often to be seen upon the
coast of Ulster, I look't upon it as a perfect romance,
and many times laught the reporters to scorn ; though
many sober and religious persons would constantly
affirm that in bright days (especially in summer time)
they could perfectly see a very large absolute island ;
but after long looking at it, it would disappear. And
sometimes one friend and neighbour would call another
to behold it, until there would be a considerable number
together, who could not be persuaded but that they
perfectly saw it ; some of them have made towards it
with boats, but when they came to the place where they
thought it was, they found nothing.
" I confess there were (in those days) two things
* As the whole is too long for insertion here, I wiU give a few
extracts from the "curious narrative."
Legoids of St. Brendan. 301
made me a little to wonder : firstly, how it came to be
inserted into many of our maps, both ancient and
modern, by the name of O'Brazile; and, secondly,
what moved your cousin, who was a wise man and a
great scholar, to put himself to the charges and. trouble
(in the late king's time) to take out a patent for it,
whenever it sJwicld be gained. Since the happy restora-
tion of his majesty that now reigns, many reports have
been, that it had been dis-inchanted or taken ; yea, at
the time of the last parliament in Dublin (in the
year 1663), one coming out of Ulster y assured the House
of Commons (whereof he was a member) that the
enchantment was broken and the island gained; but it
proved not to be so. About two years after, a certain
Quaker pretended that he had a revelation from heaven,
that he was the man ordained to take it, and in order
thereto he built a vessel ; but what became of him or
his enterprise, I never heard; it seems that th« full
time was not then come ; but I am now sure that the
time or enchantment is now out, and the island fully
discovered or taken, ' in this manner.'"
He then goes on to relate at some length how
" one Captain John Nisbet" formerly of Lisneskey, Co.
Fermanagh, but latterly " of Killybegs, Co. Dunnegal,"
discovered this mysterious island, " upon the 2nd of this
instant March, 1674, after a most terrible thick mist of
fog had cleared away/' when he found himself upon
a certain coast, close by the shore 1 . Here the captain and
some of the crew landed, and met with a variety of
adventures that are related in detail, but which I need
not repeat here. The correspondent winds up his rela-
tion by the assurance : " Dear Cousin, you need not be
afraid to relate all this, for I assure you, beside the
general discourse of the gentlemen in the country, I
had it from Captain Nisbet's owamoxtfta,^^^^^
802 Brendaniana.
several gentlemen have sent an express, with the true
relation of it, under their hands and seals, to some
eminent persons in Dublin.
" Your most affectionate Cousin,
" Wm. Hamilton.
" Londonderry, March 14th, 1674."
It is very likely that the " learned Father Feyjoo,"
who pronounced so strongly upon " the mariners'
tales " about the " Island of St. Brendan," as seen from
the Canaries, would not be complimentary to Cousin
Hamilton of Derry, for his " curious narrative " of the
disenchantment of O-Brazile by the Killebegs captain
and his ship's crew, and would not hesitate to declare
his relation to be " a mere fabrication " with a circum-
stance. There can be no doubt that such atmospheric
deceptions as led to the belief in the existence of this
fanciful island of Hy-Brazail, were visible, not only
from the shores of Western Donegal, but along the
western coasts of Connaught and Munster whenever
and wherever the conditions of sea and sky were
favourable to their production ; but the phenomena did
not always assume the shape of an island, for they put
on various appearances, which were sometimes very
curious and fantastic. In O'Flaherty's West Connaught *
we have an account of some strange atmospheric
illusions occasionally visible from the Isles of Aran.
"From those isles and the west continent often
appears visible that enchanted island called O'Brasil/f
* Hardiman's edition, page 69.
t " The people of Aran say that O'Brasil appears but once every seven
jBaw."— Hardiman's Note, page 6$.
Legends of St. Brendan. 303
and in Irish Beg-ara, or the Lesser Aran, set down in
cards of navigation. Whether it be reall and firm land,
kept hidden by speciall ordinance of God, as the
terrestiall paradise, or else some illusion of airy clouds
appearing on the surface of the sea, or the craft of evill
spirits, is more than our judgments can sound out.
There is, westward of Aran, a wild island of huge rocks
(Skird Rocks) the receptacle of a deale of seales thereon
yearly slaughtered. These rocks sometimes appear to
be a great city far off, full of houses, castles, towers,
and chimneys; sometimes full of blazing flames, smoak,
and people running to and fro. Another day you would
see nothing but a number of ships, with their sailes and
riggings; then so many great stacks or reekes of corn
and turf ; and this not only on fair sun-shining days,
whereby it might be thought the reflection of the sun-
beams on the vapors rising about it had been the cause,
but alsoe on dark ar*l cloudy days."
Some years ago I got a description of phenomena
similar to those visible from the Aran Islands from an
intelligent man who lived near the Sandhills on the
western coast of Ardfert parish, who had himself
witnessed them a short time previously. He told me
that about noon on a bright summer day he was doing
some business on the sandhills near Ballinprior when,
on looking seaward, his attention was suddenly arrested
by an extraordinary spectacle, visible over the sea,
apparently midways between Kerry Head and the outer
Magheree Island, which, while he looked on for an hour
or more assumed different aspects, sometimes like a large
town with a number of spires and q\&bs&3%\ ^S&w
304 Brcndaniana.
seemed to be pasture land with cattle grazing about it ;
and again, some ships in full sail came into view. All
at once the whole vanished from his sight, " like the
baseless fabric of a vision, leaving not a wrack behind.' '
In connection with the view of Hy-Brasail from the
Aran Isles, I will insert the fine poem of Gerald Griffin
on the subject : —
HY-BRA8AIL,* THE ISLE OF THE BLEST.
On the ocean that hollows the rocks where ye dwell,
A shadowy land has appeared, as they tell ;
Men thought it a region of sunshine and rest,
And they called it Hy-Brasail, the isle of the blest.
From year unto year, on the ocearVs blue rim,
The beautiful spectre showed lovel" and dim ;
The golden clouds curtained the deep where it lay,
And it looked like an Eden, away, far away !
A peasant who heard of the wonderful tale,
In the breeze of the Orient loosened his sail ;
From Ara, the holy, he turned to the West,
For though Ara was holy, Hy-Brasail was blest.
He heard not the voices that called from the shore,
He heard not the rising wind's menacing roar ;
Home, kindred, and safety, he left on that day,
And he sped to Hy-Brasail, away, far away.
Morn rose on the deep, and that shadowy isle,
O'er the faint rim of distance, reflected its smile ;
Noon burned on the wave and that shadowy shore
Seemed lovelily distant, and faint as before ;
Lone evening came down on the wanderer's track,
And to Ara again he looked timidly back ;
Oh ! far on the verge of the ocean it lay,
Yet the isle of the blest was away, far away !
* Jfy-Brasail, not O'Brasail, is the correct form of the name, for the [
etymology plainly is /, or Hy (island), and brath (for ever) or breadh
(happy) — Saoqhal (life) = Isle of everlasting — or happy life, or "Isle of
the Blest."
Legends of St. Brendan. 305
Bash dreamer, return ! O, ye winds of the main,
Bear him back to his own peaceful Ara again ;
Bash fool ! for a vision of fanciful bliss,
To barter thy calm life of labour and peace.
The warning of reason was spoken in vain ;
He never revisited Ara again I
Night fell on the deep, amidst tempest and spray,
And he died on the waters, away, far away 1
VESTIGES OF PKEHISTOKIC 1EISH SETTLE-
MENTS AND MISSIONS IN NOETH AMEEICA
BEFOEE THE TENTH CENTUEY.
The belief in the existence of a great western land,
or group of islands, beyond the setting sun, was preva-
lent from the earliest times among the Greeks and
Latins, and their writers and geographers had given
to it various designations, such as the continent of
Kronos, Meropis, Ogygia, Atlantis, Insulae Fortunatae,
or the Garden of the Hesperides. The philosopher
Aristotle held this belief, and in one of his extant
books described this new continent, from the account
of Carthaginian sailors, as " a land lying far to the west,
beyond the Pillars of Hercules (Straits of Gibraltar),
which was remarkably fertile, well-watered, and abound-
ing in large forests.' ' Plutarch locates Homer's Island
of Ogygia five days' sail to the west of Brittia (Britain) ;
and he states that the great continent, or terra firma,
was five thousand stadia from Ogygia, extending far
away to the north, and was so large that its inhabitants
regarded the continent of Europe as a small island in
comparison with it. But, perhaps, the most remarkable
notices we have in the ancient classics of this western
land are found in Plato's Timceus, where the writer
relates the early traditions of the Egyptian priests
touching the mysterious Atlantis. This is said to have
been a fair anil fertile land, \Tfc&>\te&. Vj wk and
Vestiges of Prehistoric Settlements and Missions. 307
civilized nations, by peoples versed in the arts of war
and peace ; an extensive country, covered with large
cities and magnificent palaces ; their rulers, according
to the traditions, reigning not only over a wide Atlantic
continent, but over islands far and near, even unto
Europe and Asia. This land is supposed to have been
an immense peninsula, extending from the present
Mexico, Central America and New Granada, so far into
the Atlantic ocean, that the Madeiras, Azores, and the
West India Islands are now fragments of it. Upon
this fair and fruitful region there suddenly burst a day
of doom and destruction, and the whole land, without
warning, was ingulfed by the sea in a prodigious convul-
sion of nature lasting for one day and night. Of this
catastrophe a modern poet has sung : *
Where art thou, proud Atlantis now ?
Where are thy bright and brave ?
Priest, people, warriors' living flow T
Look on that wave I
Crime deepened on that recreant land,
Long guilty, long forgiven ;
There power uprear'd the bloody hand,
There scoffd at heaven.
The word went forth — the word of woe—
The judgment-thunders pealed,
The fiery earthquakes blazed below ;
Its doom was seal'd.
It is a well-ascertained fact, that the whole bed of the
Atlantic, where this great peninsula is supposed to have
been situated, consists of extinct volcanos ; a fact that
* Rev. J. Ooly'a Poem on the "ItafA. <A K^aavVa&r
308 Brendaniana.
may seem' to lend some vraisemblance to this tragic
story.
The ancient Celts, in their migrations from the East,
brought with them to the West this strong faith in the
existence of a wide and beautiful land towards the
setting sun ; and when they settled in Iberia (Spain)
and in Western Gaul, their earliest traditions tell how
they believed firmly that the spirits of their deceased
friends took their departure from certain promontories
on their western coasts, towards this happy land, there
to enjoy a new and never-ending life. This land, which
they supposed to be an island, they named in their
Celtic tongue, Flathinnis (Noble Island), and Yma, or
Hy-ma (Isle of the Just or Good). When in the course
of years, in obedience to the strong instincts that lie
so deep in the Celtic nature, they migrated still farther
to the West, even to Cymric Britain and to Ireland,
they retained their ancestral faith in a still more
western " Land of Souls," to which in the ancient
language of the Gaodhal, they gave various names,
such as Tir na m-beo (Land of the Living) ; Tir na n-6g
(Land of Youth) ; Hy-Brea$ail (Isle of the Blest) ; and
later on, when their dark pagan superstitions about
the " Land of Souls " were dispelled by the light of
Christian faith, and their notions of the future state
were brought more into harmony with Christian teach-
ing, their belief in this Western Land seems to have
assumed another shape, and they regarded it as an
earthly Paradise, which was known as the Tir Tairn-
gire, or the " Land of Promise," as we find it in the
Lives of St. Brendan and other early Irish saints.
Vestiges of Prehistoric Settlements and Missions. 309
Here the chosen servants of God may enjoy, for a time
in the body, supreme earthly happiness, such as was
vouchsafed to St. Brendan during his stay in this
earthly Paradise, which should dispose them for the
after revelation of the heavenly Paradise :
. . . That glories hath more bright
Than ere hath dazed the mortal sight ;
One hundred thousand times more fair
Are those abodes ; but thou couldst ne'er
The view sustain, nor the ecstacy
Its meanest joys would yield to thee ;
For thou hast in the body come ;
But when the Lord shall call thee home,
Thou fitted then, a spirit free
From weakness and mortality,
Shalt aye remain, no fleeting guest ;
But taking there thy endless rest.*
The Celtic inhabitants of ancient Erin, therefore, in "
pre-Christian times, as well as long after the advent of
St. Patrick, held finely and constantly a belief in the
existence, in one shape or another, of a great western
land, and they had very probably found similar notions
prevailing among the races that had colonized Ireland
before they occupied it. The Celtic migration from
Spain into Ireland under Milidh or MiUsius is supposed
to have commenced about a thousand years before the
Christian era, and seems to have continued for some
centuries until those immigrant Celts became masters
of the whole country. They had been borne along
from the far East, by the main stream of colonization,
which, as historians and antiquaries assure us, has,
from the earliest ages, steadily flowed from east to
* Anglo-Norman Troupere, \».J$fc VI h, *upTa«
810 Brendaniana.
west, until they landed on the shores of ancient Erin.
This western island they colonized and permanently
occupied; but beyond it still lay the great western
land " towards the setting sun," the object of their
ancestral belief and ambition. Did those migratory
Celts, whose nomadic instincts had urged them from
Asia to this western island in the ocean, make no
movement farther west, during the many centuries of
their occupation of Ireland ? It is hard to think that
such masterful tendencies, as actuated the race, had
spent all their force within the Irish shores, or that
those adventurous Celts, while their faith in the exist-
ence of a grefit western land probably grew more vivid,
as they advanced in their migrations towards the west,
made no attempts, put forth no efforts to approach or
to reach it, during so many ages. It is very probable
that many of them still nursed yearnings and aspirations
to seek out that mysterious land ; and, in obedience to
them, made efforts to penetrate and traverse the wide
ocean, the great mare tenebrosurn, that lay between
them and the object of their desires ; and we may well
believe that such daring attempts were sometimes
crowned with success.
e
In a curious legend* given by Macpherson, in his
Introduction to the History of Great Britain, it is
related of a " Druid of renown " who dwelt in early
ages beside the western sea, that he often sat on the
shore, with his face to the west, his eye following the
declining sun, and he blamed the careless billows that
rolled between him and the distant Isle he desired to
* Carious Myths, by S. Baring Gould, " The Fortunate Isles."
Vestiges of Prehistoric Settlements and Missions. 311
reach. One day, as he sat musing on a rock, a storm
arose on the sea ; a cloud, under whose squally skirts
the foaming waters tossed, rushed suddenly towards
him, and from its dark womb emerged a boat with
white sails and banks of gleaming oars on either side,
but no mariner to be seen. Terror seized on the aged
Druid, and he heard a voice saying : " Arise, and behold
the G-reen Isle of the Departed." He entered the boat,
and at once the wind shifted, the cloud enveloped him,
and in its bosom he sailed away for seven days, until
on the eighth day he suddenly heard a cry : " The Isle !
the Isle ! " At once the clouds parted before him, the
waves subsided, and his boat rushed into a dazzling
light, when before his eyes lay the " Isle of the
Departed.' '
This is a characteristic specimen of those early Celtic
'* Tales of the Sea," or IvircunJia, which were numerous
and very popular among the ancient Gaoiihal. Of this
class of our early tales, O'Curry says:*- "that the
number that has come down to us is small, but they are
very ancient; and though indefinite in their results,
and burdened with much matter of a poetic or romantic
character, there can be no rational doubt that they are
founded on facts, the recital of which in a simple
and truthful form would have been probably found
singularly valuable ; but in the lapse of ages and after
passing through the hands of the story-tellers, they
become more and more fanciful and extravagant."
Everyone who has read those Imramha> or voyages that
O'Curry here refers to, such as those of " the Sons of
♦ MS. Mattriah, p. ttft.
812 Brendaniana.
O'Corra " or of " Maolduin," will admit the truth of
this criticism, and will agree that under all their wild
extravagancies, there may have lain a substratum of
valuable and interesting facts. If we could only divest
such tales as this of Macpherson's " Druid of renown/'
or another very early pagan tale of the " Voyage of
Bran MacFebail,"of their poetic " gauds and trappings/'
we would, I surmise, find the underlying simple facts
to be real voyages of discovery undertaken in the course
of ages by enterprising Celts, and resulting often in
successful settlements from Ireland in prehistoric times,
upon the great Western Continent ; and that those dark
clouds and storms that in the j^etic imagery of the
early voyagers or their story-tellers ever surrounded
the mysterious land they sought, and through ,which
alone they could or did reach it, were but a faint picture
of the terrors of the ocean, the mare tenebrosum, that
were encountered and overcome by many a Celtic
mariner, who landed on the shores of North America,
long ages before the Northmen discovered Greenland
in the tenth century.
I consider it, therefore, antecedently probable that
some settlements of this kind, from which may have
sprung in course of centuries a widespread colonization
from Ireland in portions of North America, had been
successfully carried out. To this it may be objected
that the Celts, though daring mariners, had not vessels
of sufficient power and capacity to enable them to
accomplish a voyage across the Atlantic in those early
times ; but we should bear in mind their ancient con-
nection with Spain and Carthage, which they always
\
Vestiges of Prehistoric Settlements and Missions. 313
maintained by the closest and most constant maritime
intercourse ; and in those countries they were sure to
acquire a nautical knowledge and an acquaintance with
nautical equipments the most perfect then known in the
sailor world. There is a remarkable passage in Tacitus,
which has been often cited by Irish historians in proof
of the early maritime importance of their country, which
would show that the Irish in his time were possessed
of ships of no mean size or description. " Ireland," the
Eoman historian says: "situated midway between
Britain and Spain, and convenient also to the sea of
Gaul, kept up an intercourse with those most power-
ful portions of the empire to their considerable
mutual advantages. The soil and climate, and the
dispositions and habits of its people do not differ much
from those of Britain, but the approaches and harbours
there are better known by reason of commerce and the
merchants." Comm "nting on this passage, Thomas
Moore remarks that, While the Britons were shut out
from profitable intercourse with the continent by their
Koman masters, " Ireland continued to cultivate her
old relations with Spain, and saw her barks venturing on
their accustomed course " between the two countries.
This may be sufficient to show that Irish vessels were
really seaworthy and of sufficient capacity when handled
by daring mariners, not only " to tempt the main," but
also to traverse the wide Atlantic, during the centuries
before and long after the Christian era. Of such
maritime expeditions in pre-Christian times from
Ireland, we have no record nor tradition, except what 2 ~
wrapped up in those wild Zmramfca I taNfe?sfa!ccs&
314 Brendaniana.
with ail their extravagant incidents and their "indefinite
results ;" but of later voyages, after the Christian faith
was established among the Irish, especially those of the
holy men who sought seclusion from the world, " deserts
in the ocean " as they called them, in islands far and near,
we have some clearer record and some knowledge of
definite results. In the Lives of many early Irish saints
we meet references to such voyages undertaken by
them or their contemporaries in quest of remote islands
where they may find souls to be saved, or where they
may dwell in utter retirement from the world, either as
hermits or as cenobites living in small communities.
It was of such recluses as these that the Irish monk
Dicuil, who in a.d. 825. wrote a valuable book,
De Mensura Orbis Terrae, has left us authentic record,
where he speaks of the early migration of Irish monks
and ecclesiastics, as far north as Iceland, in his own
time and before it. He tells of certain monks with
wlwm he himself had spoken, who had visited Iceland or
Thule, as it was then called, about A.D. 795, and who
had dwelt upon that remote island from the 1st of
February to the 1st of August. He also states that on
several islands not so far north as Iceland, but which
may be reached from North Britain with a fair wind
" in two days and a night/' supposed to be the Faroe
islands, hermits from Ireland had taken up their abode
nearly a hundred years before he wrote ; that is about
a.d. 725 ; but, having been disturbed by pirate North-
men, they afterwards abandoned them to the countless
flocks of sheep and the myriad sea-birds that occupied
them. Here we have a reliable account tha* the Irish
\
Vestiges of Prehistoric Settlements and Missions. 315
visited and inhabited Iceland towards the end of the
eighth century, to have accomplished which they must
have traversed a stormy ocean of about eight hundred
miles in extent. Of this fact we find a remarkable
confirmation in those ancient Icelandic MSS., published
in the year 1887, by Professor Eafh, at Copenhagen,
under the title of Antiquitates Amnricance, and of
which our learned countryman, Mr. North Ludlow
Beamish, F.K.S., has given an excellent summary and
digest in his book on the Discovery of America by the
Northmen in the Tenth Century y with Notices of Early
Irish Settlements there ; published in London, in 1841,
but which is long out of print.
In this work Mr. Beamish undertakes to show, on
the authority of those Icelandic Sagas and other MSS.,
" that sixty-five years "previous to the discovery of
Iceland by the Northmen in the ninth century, Irish
emigrants had visited and dwelt upon that island ; that
in the tenth century voyages between Iceland and
Ireland were of ordinary occurrence ; and that in the
eleventh century, a country west from Ireland, and
south of that part of the American continent, which
was discovered by the adventurous Northmen in the
preceding age, was known to them under the name
of White Man's Land or Great Ireland." I have no
doubt that any one carefully reading over and dis-
passionately considering what Mr. Beamish has written,
will admit that he has fully kept his promise. I cannot
give his able and exhaustive arguments at any length,
but I may insert a few extracts from what are called
the " minor narratives " in those M.S&. " k\»Kfea^^sfii
816 Brendaniana.
(about A.D. 870) Iceland was covered with woods
between the mountains and the shore. Then were
here Christian people whom the Northmen called
Papas ; but they went afterwards away, because they
would not be here among heathens ; and left after them
Irish books, and bells, and pilgrim staves or croziers,
from which could be seen they were Irishmen."* " Ari
Marson was driven by a tempest to White Man's Land,
which some call Great Ireland (Irland ed mikla) ; it lies
to the west in the ocean, near to Vinland the Good,
and many days' sailing west from Ireland. From thence
Ari could not get away, and was there baptized, a.d. 982.
This story fii^t told Kafn the Limerick merchant."t
An ancient geographical fragment is given in cor-
roboration of the preceding : " Now are there south
from Greenland, which is inhabited by Northmen since
ajd. 985, desert-places and icebergs (probably Labrador),
then the Skraelings (Esquimaux), then Markland, then
Vinland the Good ; next somewhat behind lies White
Man's Land ; thither was sailing formerly from Ireland;
there Irishmen and Icelanders recognised Ari Marson
of Eeykjaness, of whom nothing had been heard for a
long time, and who had been made a chief there by the
inhabitants."! In the Saga of the "Voyage of Bjorn
Asbrandson," the champion of Breidavik, we are told
that for urgent reasons he resolved to leave Iceland about
a.d. 999, " and he got immediately a place in a ship, and
they were very soon ready. They put to sea with a north-
* From the Schedae of Art Frode, No. 54, fol.
t From the Landnd mabok, No. 107, fol.
} From the MS. Codex, TiO, c. %™.
Vestiges of Prehistoric Settlements and Missions. 317
east wind, which lasted long during the summer ; but
of this ship was nothing heard since this long time/'
In thirty years afterwards, another Saga tells, Gudleif
Gudlaugson, a great merchant from Iceland, made a
trading voyage to Dublin, and wishing to rfeturn to
Iceland " he sailed from the West of Ireland and
met with north-east winds, and was driven far to
the west and south-west in the ocean, where no
land was to be seen. But it was already far gone
in the summer, and they made many prayers that they
might escape from the sea ; and it came to pass that
they saw land, a great land, but they knew not what
land it was." They made for the land, and when they
had been on shore a short time, some people came to
them, wlw seemed to speak Irish, and who soon made
prisoners of them. By these they were brought before
an assembly to be judged. Ere their doom, either of
instant death or slavery, was pronounced, a great body
of men rode up, having a large banner borne in their
midst, under which rode " a large and dignified man,
who was much in years, and whose hair was white."
To him, as to their chief, all present made due obeisance,
and at once submitted the fate of the prisoner Gudleif
and his companions to his decision. When they were
brought before him he spoke to them in the language of
the Northmen ; and upon ascertaining from them that
some of them were from Iceland, he made inquiries
about the principal men in certain districts there that
were known to them.
After a long parley with his own people, he prevailed
on them to leave the fate of the ^moxi«^\\i\^\«aD3
318 Brendaniana.
whom he- then ordered to depart from the country
without delay; for, as he told him in their own
language, " the people here are not to he trusted, and
are bad to deal with." He remained with them until
their ship was made ready for sea, and until a fair wind
sprung up to take them from the land ; and then he gave
Gudieif a gold ring and a good sword, saying : " If the
fates permit you to return to your own country of
Iceland, then shall you take this sword to the yeoman,
Kyartan of Froda; but the ring to Thurid,his mother."
Gudieif and his people had a prosperous voyage across
the Atlantic, and landed in Ireland late in the harvest,
where they remained for the winter, and sailed for
Iceland the summer following. Here Gudieif faithfully
delivered over the valuable presents he brought, and
proclaimed aloud that the aged chief, who had saved
his life, and enabled him to return home in safety,
was no other than the champion of Breidavik, Bjorn
Asbrandson, who had sailed away from Iceland thirty
years before, because he had loved the lady Thurid
" not wisely, but too well," and who had not since
been heard of.
The reader will probably come to the same conclusion.
Hence it may appear that this merchant, Gudieif sailing
from the west of Ireland in a.d. 1029, with a north-east
wind, is driven far to the south and west, and at length I
lands upon a coast where Bjorn Asbrandson, who had f
left Iceland thirty years before, had become a chief \
among the natives of the country. Now, if lines be !
drawn showing the courses they must have followed — i
tne from the west of Ireland, and the other from the I
Vestiges of Prehistoric Settlements and Missions. 319
west of Iceland — these would intersect each other on
the southern shores of the United States, somewhere
about Carolina or Georgia, where various Sagas agree
in placing " White Man's Land or Ireland the Great."
Professor Eafh, Mr. Beamish tells us, is of opinion that
this great Ireland of the Northmen was the country
situated to the south of Chesapeake Bay, including
North and South Carolina, Georgia, and East Florida;
and he refers to a remarkable tradition preserved
amongst the Shawanese Indians, who had emigrated
more than a century ago from "West Florida to Ohio,
that " Florida was once inhabited by white men, who
used iron instruments.' ' Traces of Irish origin have
been observed among some of the aboriginal tribes of
North and Central America, which suggest a presump-
tion that those countries had been colonized from Ireland
at some remote period. Rask, the eminent Danish
. philologist, favours t *>is opinion, which he founds upon
the early voyages of the Irish to Iceland, and the simili-
tude between the Hiberno-Celtic and some American
Indian dialects. "When we find," he says, "that
Icelanders discovered North America, it will appear
less improbable that the Irish, who at that period, were
more advanced in learning and civilization, should have
undertaken similar expeditions with success." He also
considers the name of Irland ed Afikla, applied to
an extensive territory, to be a sufficient indication of
the Irish having emigrated thither from their own
country.
" From what cause," asks Mr. Beamish, " could this
name of Great Ireland have arisen, b\& ixom'Ofcfe WK* <&.
320 Brmdanianu.
the country haying been colonized by the Irish?
Coming from their own green island to a vast continent
possessing many of the fertile qualities of their native
soil, the appellation would have been natural and appro-
priate ; and costume, colour, or peculiar habits, might
have led to its being known as the White Man's Land
by the neighbouring Esquimaux, according to the in-
formation obtained by Karlsefhe, who visited Vinland
the Good from Greenland in a.d. 1011, and who
captured some Skraelings, or Esquimaux, during his
voyage. Neither the Icelandic historians nor navigators
were in the least degree interested in originating or
giving currency to any fable respecting an Irish settle-
ment on the southern shores of North America, for they
set up no claim to the discovery of that part of the
Western continent, their intercourse being limited to
the coasts north of Chesapeake Bay, where they dis-
covered the countries they named Helloland, Markland,
and Vinland the Good." I need not dwell longer on
such " vestiges " as these of early Irish settlements in
North America, and I proceed now to indicate some
interesting traces of early Christian missions by Irish
ecclesiastics on that continent.
When, in a.'d. 1519, Cortez and his six hundred
companions landed in Mexico, they were surprised to
find that their coming was welcomed by the Mexicans
as the realization of an ancient native tradition to this
effect : — Many centuries before a white man had come
across the great ocean from the north-east, in a boa
with "wings " (sails) like those of the Spanish vessels.
He stayed several years in the country, and taught the
Vestiges of Prehistoric Settlements and Missions. 321
Toltecs, who then ruled there, a new and humane
system of religion. By his great wisdom and learning in
divine things, by his piety and his many god-like virtues,
he won the esteem and veneration of all the people, by
whom he was known as Quetzatcoatl, or the Green
Serpent— the word " green " in their language meaning
what was rare and precious. Through some malign
influence he was induced to leave the country, and on
the shores of the Gulf of Mexico he took his departure
from his disciples with a promise that he or someone
sent by him would visit them at a future time. He had
made for himself a vessel of serpents' skins, in which he
sailed "away in a north-easterly direction for his own
country, called the Holy Island or Tlapallan, lying
beyond the great ocean.
A minute description of his personal appearance and
habits was preserved in this popular tradition for many
centuries. He was a white man, advanced in years -
and tall in stature — his forehead broad — he had a large
beard and black hair — he dressed in a long garment,
over which he wore a mantle marked with crosses. He
was chaste and austere, temperate and abstemious,
fasting often, and sometimes inflicting severe penances
on himself. It is hard to conceive how the Mexicans,
who had never seen a white man, and who were them-
selves dark-skinned, with a few scanty hairs on the
chin to represent a beard, could invent this singularly
accurate portrait of an early European ecclesiastic for
their traditional Messias ; and the natural inference is
that Quetzacoatl was an European missionary who had
preached to the Mexican people, *&& \fc& ^S&l 'Sasso^
322 Brendaniana.
recollections of his beneficent mission which time and
change did not obliterate.
In the religion of the Mexicans the Spaniards found a
strange and unnatural combination of what seemed to
be Christian beliefs and Christian virtues and morality
with the bloody rites and idolatrous practices of pagan
barbarians. To account for this they were told by the
Mexicans that the mild and humane part of their
religion had been taught by Quetzatcoatl to the Toltecs,
who ruled the country up to the eleventh century;
but that the fiercer and more sanguinary portion was
introduced by the Aztecs who occupied the land
afterwards.
The Toltecs were a people advanced in civilization
and in mental and moral development. They are said
to have entered Mexico between the close of the fourth
century and the middle of the seventh, coming from the
north-east — probably from the Ohio valley, where vast
remains of a Toltec character are to be found. They
established laws and regular government during their
sway in the country ; but, about a.d. 1050, they departed
southwards by a voluntary migration, and are supposed to
have subsequently built those great cities, the wonderful
remains of which are still to be seen amid the forests of
Central America.
To a Toltec origin was, therefore, assigned whatever
was gentle and humanizing in the Mexican religion ;
and this the Spaniards considered to be a survival of an
early knowledge of the Christian faith held by the
people. Among those points of belief was faith in
the Unity and Trinity of God, the Incarnation, and,
Vestiges of Prehistoric Settlements and Missions. 323
seemingly, in the Bedemption; for the people vene-
rated large stone crosses set up in various districts, and
when asked by the Spanish priests why they did this,
they replied, that " one more glorious than the sun
died upon the cross." They also believed iri original
sin, practised infant baptism, and confession to their
priests, held the doctrine of the Keal Presence and
Transubstantiation, required celibacy in many orders
of their priesthood, and enforced rules of monastic
observance very like those practised in the early ages
of the Christian faith. These doctrines and practices
were attributed by the Mexicans to the teachings of
Quetzatcoatl, who must, therefore, have been a Chris-
tian missionary from Europe ; who, at some date, very
probably between a.d. 500 and a.d. 800, taught the
Christian religion to the Toltecs in Mexico. Within
that period there was great missionary activity in
Europe, and all the probabilities favour the theory that
this European missionary reached Mexico within those
centuries.
Now, what country in Europe was most likely, at that
period, to send out a missionary on such an expedition
across the Atlantic? Was Ireland the " holy island,"
the Tlapallan of the Mexican tradition ? An affirma-
tive reply may be readily given by Anyone who knows
the ecclesiastical history of Ireland at that time, when
no country in Europe was more forward in missionary
enterprise, and when Irish monks and clerics shrunk
from no adventures by land or sea, however desperate
and dangerous, when the eternal salvation of heathen
peoples was in question. At ih&k ^scmA \x&bb&. ^^
324 Brendaniana.
known in Europe as the " Island of Saints;" and may,
therefore, have the best claim to be the " holy island,"
the Tlapallan of the Mexicans, and the home of
Quetzatcoatl, the Mexican Messias.
I have stated here as briefly as possible the account
of these Mexican traditions, and the inferences that
may be fairly deduced from them, given in an able and
interesting paper by Mr. Dominic Daly, published some
years ago in The Gentleman's Magazine (Sept., 1888).
The writer's statements regarding the traditional
character and teachings of Quetzatcoatl agree substan-
tially with those of Prescott, in his History of Mexico ;
and the inferences he draws from them seem to be just
and reasonable, leading fairly to the conclusion that this
early Christian missionary among the Toltecs in Mexico
was most probably one of those Irish ecclesiastics,
whose ardent zeal for the glory of God and the salva-
tion of souls, in the first fervour of that apostolic spirit
they had inherited from St. Patrick,
Bade them go
Unfearing on the boundless deep
To bear Christ's message to and fro ;
Or if God's will decreed it so,
Down in its tranquil heart to sleep.*
*
Mr. Daly suggests that this enterprising missionary
from Ireland was no other than St. Brendan himself,
the date of whose famous voyages on the Atlantic (early
in the sixth century) fits in squarely with the period
most probably assigned for the sojourn of Quetzatcoatl
in Mexico; and the possibility of making such a voyage
• Voyag$ oftU 0' Carrot, by T. D. Sullivan,
Vestiges of Prehistoric Settlements and Missions. 325
at that age from Europe follows from the fact that the
voyage was actually made by this Mexican missionary,
whoever he was, and whatever part of Europe he sailed
from. I cannot give space for the arguments and the
very plausible reasoning whereby Mr. Daly supports
this theory ; but they are worthy of careful considera-
tion; and, as I believe, fairly tend to establish the great
probability that St. Brendan, the " Voyager," was the
Irish missionary whose extraordinay daring and nautical
skill had designed and accomplished the wonderful
voyage across the great ocean that brought him to the
shores of Mexico, and thus won for him during all time
the name and fame of the " Voyager," par excellence.
Mr. Daly claims no more than this great probability,
and that the theory he submits to his readers " involves
no violent inconsistencies, and discloses in the evidence
upon which it is based many notable coincidences in
favour of the opinioii that the Mexican Messias may
have been this remarkable Irish saint, rather than any
other European Christian missionary of whom we have,
or are likely to have, any knowledge."
In his interesting paper Mr. Daly does not notice a
singular trait' in the traditional story of Quetzatcoatl,
mentioned by other writers ; namely, " that wherever
he went, all manner of singing birds bore him company,"
Now, in the legendary history of St. Brendan, a very
prominent feature was his association with " singing
birds," as we may read in the account of his visits to the
"Paradise of Birds/'* and in the beautiful legend of
the angel's visit to him in the guise of a " radiant bird."t
• •» Voyage, " c. v., page 128, tupra. \ ^v& IIV w^nra.
326 * Brmdaniana.
This was certainly a very "notable coincidence" in
favour of Mr. Daly's opinion.
Whatever should be thought of this interesting
speculation, it may be accepted as at least furnishing
a suggestive trace of an early Irish mission in North
America, such as I proposed to shadow forth in this
" piece " in Brendaniana. If we could disentangle the
story of St. Brendan's voyages from the fantastic effects
of the teeming fancies of the story-tellers, of whom
O'Curry speaks in the passage I have quoted above
(page 311), we would probably find the plain unvarnished
truth to be that the famous voyager was in his Atlantic
expeditions a great and successor missionary, and the
pioneer of many other Christian missionaries, not only
among the islands of the northern seas, but also upon
the shores of the great western continent. Of the few
early Christian " tales of the sea " — Imramh, as they
were called — that have come down to us, none was so
generally known and so popular as the " Voyage of
St. Brendan ;" and upon none was more freely exercised
the poetic genius of our Irish, as well as other European
story-tellers, from generation to generation ; none "has
been burdened with more romantic matter," as O'Curry
expresses it, in all the manifold versions of it that had
passed, not only into the Latin, but into the various
languages and dialects of mediaeval Europe. Hence arises
the special difficulty of discerning the underlying facts
through all those extravagant fancies. But those facts
were, no doubt, valuable and interesting ; and we may,
perhaps, glean the clearest inklingnow possible of what
they were in naked simplicity, itom \ta^ «vt\\e&t version
Vestiges of Prehistoric Settlements and Missions. 327
of them all, or rather the fragments of the earliest version
of the Voyages of St. Brendan, such as we have them
in the Betha Brenain (Book of Lismore), when read
in correlation with some well-ascertained facts of
St. Brendan's history.
I have given (pages 104-108, supra) " a brief but
accurate outline" of this Irish version, which I said
" was seemingly made up of scraps and fragments from
two or more earlier versions in Irish that have been
lost." However, through those fragments we may
catch some dim and distant glimpses of the simple
facts, from which grew so many legendary excrescences
in after ages. . According to this version, St. Brendan,
soon after founding his earliest monasteries near
Brandon-Hill, resolved upon a great sea voyage, impelled
thereto by " the love of the Lord, which grew exceedingly
in his heart." The purposes of the voyage are fancifully
stated, but the literal truth seems to have been that
the saint, from his " lofty observatory on Brandon-Peak,"
surveying the wondrous ocean, and firmly believing that
among its myriad islands, and upon its farthest shores,
where lay the great western -land, the end and aim of
Celtic migration for many ages, there dwelt races of
men, who had never heard of the saving name of Christ,
desired, in his ardent zeal, to seek them out and bear
to them the message of salvation.* With this intent, he
* It is possible that the zeal of the saint may have been quickened
by his experiences of some of the pagan sea-rovers who, issuing
from the Northern Islands, infested and preyed upon the coasts of
Ireland in his time. One of the earliest and best- authenticated
traditions I have found in West Kerry regarding' St. Brendan^
runs in this wise : " When tho aamt \iaA IqmtA^ \&& \wsq»j&ssc^
328 Brendaniana.
prepared the largest and strongest vessels that could
be provided in that district, and set sail, with some
companions chosen from among his monks, from the
little creek near Brandon-Head, in a north-western
direction. According to the earliest Irish version, this
voyage occupied five years, during which he traversed
the northern seas, probably as for as Iceland, visiting
and evangelizing many islands in his course, but not
risking to cross the great ocean towards the mysterious
western land, in the light and frail craft he had sailed
in from west Kerry. He then returned home, and know-
ing where to provide a vessel of more powerful build, he
" proceeded to Connaught, where a large and commodious
ship was built, and provided with the needful equipment
for a long voyage;"* and in this he again embarked
with a crew of sixty devoted men, "who were all
praising the Lord, and their minds were towards God,"
determined to traverse the great ocean in quest of the
western land he had failed to reach in his previous
at Fuithir-na-manac (page 75, supra), on the western slopes of
Brandon-Hill, he had one day brought together many of his monks to
erect the humble cells there, the remains of which are yet visible.
Suddenly there came into view, sailing across the bay in front of them,
from Ilaunamil (Whale Island, Magherees) a large vessel, which the saint
knew to be a pirate ship. He called his monks at once about him, and
telling them that those sea-rovers who knew not Christ were coming to
plunder and destroy their monastery, as they had already robbed and
ruined many, religious houses on the islands along the coast. He asked
them to join him in fervent prayer that God may protect His servants
from those wicked men. As the ship was nearing the landing creek
under the monastery, a violent storm suddenly arose, which drove her,
with her pirate crew, far out to sea, and she was seen no more in that
neighbourhood. Soon after St. Brendan fitted out two large vessels and
went on a long voyage."
* Seepage 106, supra.
Vestiges of Prehistoric Settlements and Missions. 329
voyaging. By this time the saint had become widely
known as a great and daring mariner, and the prepara-
tions for this second perilous venture on the ocean,
being no doubt on a scale of 3ome magnitude, must have
attracted much attention and excited great interest in
many places in Ireland, and especially where it was
known that the purpose of the enterprise was to bring
the tidings of the Gospel of Christ to those distant shores.
This holy purpose must have been generally recognised
by the faithful in Ireland, and special solemnity and
importance attached to the expedition; whereas "the
setting sail of Brendan and his crew " was commemo-
rated by a special festival* on the 22nd day of March,
noted in the earliest calendars of our Irish Church,
which was observed with great devotion for many
centuries.
This second voyage, which was thus honoured and
blessed by our ancient -hurch, was completely successful;
and the saint happily reached the land he had sought
for seven years, two of which were spent on the second
voyage. How long the saint remained in this earthly
paradise, as it is designated, and what was the nature
and extent of his work while he remained there, we can
only conjecture. The early Irish version having brought
him and his companions to the blessed land, and
introduced " a venerable old man," who welcomed them,
and invited them, after their toilsome quest, "to enter
upon and enjoy those happy plains of paradise, and the
delightful meads of this radiant land, ,, breaks off the
* See «• Notes on Irish Lite," ^a.«a *V, *upro*
330 Brendaniana.
narrative abruptly, and does not resume it. Later
versions, however, tell that the saint and his companions
enjoyed the delights of the land " for forty days ; and
having traversed it in various directions during that
time, could not find the limits thereof." They came at
last to the banks of a great river, flowing from east to
west, which "they could not by any means cross
over." Here, I believe, we have the facts of the
primeval tradition somewhat disguised by the fancy
of the story-tellers ; and the underlying truth seems
to have been that the land St. Brendan entered
upon was the continent of North America, the limits
of which h$ could not reach even by forty days'
journeying to and fro within it; and that he went
as far as the great valley of the Ohio — "the wide
• river flowing from east to west," which he did .not
pass over, but remained in the extensive countries east
and south of it, until he had accomplished the objects of
his mission there, when he returned again to Ireland,
where other apostolic work was appointed for him in the
designs of Providence, as we know from the authentic
history of his after missions in Munster and elsewhere.
Within the extensive region he had thus traversed in
America, he fouiid, I have no doubt, many of those mi-
gratory Celts — perhaps numerous colonies of them — who
had reached the shores of the western land, during many
generations before, among whom he and the " devoted
men " who accompanied him on his mission, preached
the Gospel of Christ with marvellous success, and after
some time established many churches and placed
the ministry of religion on a solid and enduring
Vestiges of Prehistoric Settlements and Missions. 331
basis.* When the saint returned to Ireland, he left after
him some zealous missionaries to prosecute the apostolic
work among those peoples, and how faithfully and
successfully they and their successors, for many genera-
tions accomplished that mission, we have, I think,
some clear indications in the accounts left us by the
Icelandic discoverers of, and settlers in ? North America
during the tenth and eleventh centuries referred to
above (page 319), of " "Whitemans Land" or "Great
Ireland," the wide field of St. Brendan's missionary
labours, according to the most probable opinion, where
the Christian religion and its practices and ceremonies
seemed to have been still flourishing, when the
Icelanders visited the neighbouring Vinland the Good,
four centuries afterwards.
It was, very probably, from those early missionaries
* To those alleged Irish missions in North America it may be
objected, that if they had taken place there would remain more distinct
traces of them in our early histories. It may be replied that many
important events of much later American history continued profound
secrets from the outer world for several hundred years. The dis-
covery of Greenland by the Northmen, in the tenth century, and
their colonizations there and further south on the American con-
tinent, for nearly four centuries, consisting not merely of scattered
settlements, but of organized societies, governed by laws and magis-
trates, such as ruled in Iceland, were utterly unknown to European
scholars and historians until the early years of the present century.
Robertson, who wrote and published his History of America to ward 8
the end of the last century, knew nothing about them. The fact that
such noteworthy events as these, in American history, remained thus
unknown for seven hundred years, " should have taught," as an able
writer on this subject remarks, "antiquaries, historians, and philosophers
of all classes, to be less dogmatic in their assertions regarding the events
of primeval history, by proving that intercourse and various relations
between distant races and nations may have been established and long
continued, on points and at periods not fceaoit <A \&. Vta&e ^Oasssrss^
832 Brendaniana.
whom St. Brendan had led to the shores of North
America, and from their successors, that the Toltecs,
who occupied the valley of the Ohio, and who migrated
into Mexico in large numbers, received the knowledge
of the Christian faith, as well as the high degree of
civilization they are credited with; and I am, therefore,
inclined to believe that the " Mexican Messias," about
whom Mr. Daly has written so cleverly, was not
St. Brendan himself, who certainly did not remain in
America for the traditional period (" twenty years ") of
Quetzatcoatl's sojourn among the Toltecs, but one of
those " devoted men " who had accompanied him on
his great voyage, and remained in the country to carry
on his work ; or some later missionary who had after-
wards come across the great ocean from the " Holy
Island " of Ireland, in emulation of St. Brendan's
famous enterprise, and devoted himself in a special
manner, for many years, to the evangelization and
civilization of the Toltecs in Mexico, where the memory
of his holy life and beneficent labours survived in
popular tradition the chances and changes of many
centuries, but who may not have returned to Ireland at
all ;. where therefore his fame, even his name, would be
soon forgotten.
Those few vestiges that I have feebly traced, of early
settlements and early Christian missions from Ireland
in North America, previous to the discovery of that
country by the Northmen in the tenth century, are,
I know, very faint and shadowy ; nor is this surprising ;
for over the primeval history of that great continent,
over the origin of the various races who occupied it, as
Vestiges of Prehistoric Settlements and Missions. 333
well as over the whole course of their history, hangs
still a darksome veil, as dense as " the darkness that,"
according to the fancy of the story-tellers, " surrounded
and long shrouded from view the land that St. Brendan
sought for seven years." However, even the few faint
glimmerings through the darkness that I have in-
dicated may, by inviting competent inquiry into this
difficult subject, serve to throw some light on its
obscurities.
This great " western land," or, as the Irish version
of the voyage of St. Brendan designates it, " those
happy plains of paradise and the delightful meads of
this radiant land" have been at length revealed to
the world, " in God's own fitting time," through the
marvellous courage and seamanship, as well as the
exemplary Christian zeal and devotion of the illustrious
" Grand Admiral of the Ocean," Christopher Columbus *
Since this predestined " manifestation " has been accom-
plished, whatever may be thought of primeval Celtic
settlements within that land, it is most certain that
many an exile of Celtic blood has sought and found
* It is a well-known fact that Columbus, while maturing his
plans for his great expedition, visited Ireland as well as Iceland in
quest of information bearing on his theories. He was assisted in
his researches by an Irish gentleman named Patrick Maguire, who
accompanied him also on his great voyage of discovery. There are
other Irish names on the roster of the ship's crew, preserved in the
archives at Madrid ; but it is specially recorded by Father Tornitori, an
Italian priest, in the seventeenth century, of Patrick Maguire, that he
was the first to set foot on American soil. On the eventful morning of
the landing, the boats bearing Columbus and some of his crew were
launched ; but approaching the land, the water shallowed, and Patrick
Maguire jumped out to lighten the boat, and then waded ashore. Did
Celtic history herein repeat itself P
334 Brendaniana.
a home upon its hospitable shores ; and whether
St Brendan and his companions evangelized its primal
races or not, many an Irish missionary, with all
St. Brendan's faith, and with much of his apostolic
spirit, has in latter days borne the message of salvation
to the various peoples who dwell therein. Hence the
farewell address of the guardian spirit of " this pleasant
land " to St. Brendan, when about to return to Ireland,
as rendered by our national poet, Mr. D. F. McCarthy,
if it were not a retrospect, would be a veritable
prophecy : —
" In after years, in God's own fitting time,
Thig pleasant land again shall reappear ;
And other men shall preach the truths sublime
To the benighted peoples dwelling here.
Then shall this land prove thy dear country's friend,
And shine a second Eden in the West ;
Then shall this shore its friendly arms extend,
And clasp the outcast exile to its breast.
^
THE PUBLIC PILGKIMAGE TO BKANDON
MOUNTAIN, ON JUNE 28th, 1868.
Sunday, June 28th, 1868, will be a day long remembered
in the annals of our county. The religious services on
the summit of Brandon Mountain, in honour of the Patron
Saint of Kerry, took place with the greatest eclat, pre-
sided over by the Bishop of the Diocese, assisted by
several Priests, including the Very Kev. Superiors of the
Dominican and Franciscan Orders in Kerry, and joined
in by some 20,000 people. Never before did such a mighty
congregation assemble in Kerry for such a purpose, and
under such circumstances. Never were the faith and
fidelity of our peo]/,» more gloriously demonstrated.
They travelled many a mile ; they endured much fatigue ;
they mastered a steep ascent over 3,000 feet high
— nay, hundreds went to the mountain the previous
evening, and slept there all night, to secure an early
attendance at the sacred ceremonies, to give glory to God,
and honour to one of His greatest servants in the locality
consecrated by his prayers and presence. The most
remarkable order and decorum prevailed throughout.
Not the slightest incident occurred to mar the happy
harmony and the pious devotion of the immense multi-
tude. The day was gloriously fine, and the magnificent
prospect, at all sides, as clear and beautiful as the most
fastidious could desire. We cmno\» ^gtcx^fc. VmSusl
336 Brendaniana.
without making honourable mention of the pious and
zealous priest, to whose generous inspiration and inde-
fatigable exertions we are all indebted for this splendid
Catholic demonstration. We allude to the Rev. T.
Brosnan, senior Curate of Tralee.*
With a humility worthy of his sacred office, he
preferred to work on unseen and unknown in public ; but
the joyous grateful shouts of the thousands who hailed
him on the holy mountain, with their hearts on their
lips, told better than any set form of words how highly
and how justly his services in the cause of religion are
appreciated.
In accordance with the original programme, 5 o'clock
a.m. was the hour fixed for starting from Tralee.
Punctually at that time the people began to set out.
The Eev. Mr. Brosnan, with v/hom were the Very Rev.
Father Murphy, Prior O.P., Tralee; the Very Rev. Father
Arsenius, Superior of the Franciscan Order in Killarney ;
and Father Prendergast, O.P., Tralee, led the way,
followed by the members of the Carmelite and Dominican
Confraternities of Tralee, on long cars, each drawn by
four horses. Immediately after followed a vast number
of cars containing some of the most respectable inhabi-
tants of the town and neighbourhood. For over two
hours afterwards various modes of conveyance continued
pouring out of Tralee on to the West, and at every cross
road on the route the cortege was increased by multitudes
from different quarters. At the same time a large
number of boats, well filled, were seen crossing the bay
♦Now Parish Priest of Cahirciveen, and a Canon of the Cathedral,
Killarney.
Public Pilgrimage to Brandon Mountain. 337
from the Spa, Kilfenura, and various other places
on the coast up to Clare — all bound for the same
destination.
When the head of the procession neared Cloghane,
at half-past 8 o'clock, the continuous line of car3, &c,
extended to over a mile of the road, and others continued
arriving at the village for hours afterwards. But long
before this the mountain was occupied by numbers who
lived in the neighbourhood, or who travelled there
during the night. All ages and all classes were present ;
the old vied with the young in activity — the women
showed examples of indomitable energy worthy of the
sterner sex. Merchants, shop-keepers, tradesmen, and
others from the town, and even children, rivalled the
rural population in mastering the difficulties of the
journey. At all sides the greatest enthusiasm was
displayed — all was bustle, joy, and good-humour. The
refreshing showers which had fallen during the previous
evening laid the dust, cooled the air, and rendered the
trip in many ways more pleasant than it might otherwise
have been. The day was altogether a pet day — even for
smiling June.
The Bishop, having gone to Castlegregory the previous
day, arrived at an early hour at Cloghane, accompanied
by the Bev. Mr. Irwin, C.C., Castlegregory, and awaited
the coming of the Tralee contingent. Father Irwin
stopped at Cloghane to celebrate Mass in the parish j
church at 12 o'clock ; but, though this was announced
for the convenience of those who might be daunted
on seeing the mountain, comparatively few availed
themselves of the considerate accommo^\»\sK\.
7*
338 Brendaniana.
The ascent of the mountain from Cloghane was com-
menced at 9 o'clock by the Bishop and Clergy, and the
great mass of the people. A temporary altar was erected
on Faha Mountain, at the base of Brandon, and here
the Very Rev. Father Murphy celebrated Mass at 11
o'clock, proceeding forward afterwards, with the most
of those who halted here with him.
The Bishop and Father Brosnan reached the brow
of Brandon Mountain by half-past 11 o'clock, and
were greeted by a long, loud, and ringing cheer from
the thousands from the other or western side who
already crowded the summit. The cheer was taken up,
and echoed right heartily by the masses who were still
ascending from the east. From the west to the east,
through a space of several miles, that ringing shout
went forth, like an electric shock, linking the gathering
thousands in one common bond of gladsome sympathy.
At the same moment the fog which had draped the
mountain since morning passed away, as if the breath
of God thus signally sanctified the work to encourage
and reward those who had dared so much in such a holy
cause. No words could paint the startling effect which
the scene now presented, as the lofty summits of the
surrounding hills — and especially that one high above
all the rest, on which every eye from below was
earnestly fixed— threw off the thin white drapery, and
revealed themselves in all their natural glory, backed
by a summer sky of spotless blue. Far above, the
multitudes already assembled on the summit could be
seen, while the procession of pilgrims still extended in
one unbroken chain from beYcrw . Tta pretty banners
Public Pilgrimage to Brandon Mountain. 339
of the confraternities sparkled in the sunlight, and the
varied dresses of the processionists— especially of the
ladies — set off to still greater advantage a scene ani-
mated and picturesque in the extreme.
Arrived above, the glorious prospect which Brandon
summit commands burst on the astonished view with
sublime effect. From every mouth went forth heart-
felt words of prayer and praise to Him whose wonderful
works were thus lavishly revealed. Those who brave
the break-neck dangers of Alpine journeys to gratify
often a mere morbid curiosity, and who fill the world
with laudations of what they saw and felt on those
foreign dizzy steeps, can little imagine what a mighty
thrill passed through this throng as they gazed enrap-
tured on the glorious volume of nature's choicest works,
and remembered that they came here following in the
consecrated footsteps of one of God's most glorious
saints, to join his ]>'ure spirit with heart and soul in
offering fitting homage to the Author of all good. The
two multitudes — those from the east and those from the
west — joined together, and knelt around St. Brendan's
Oratory, under the broad canopy of heaven.
A fortnight ago, on the occasion of the trial trip, we
described the main characteristics of the journey. Since
then the stalwart men of the district, on being assured
that the Bishop was determined to ascend, busied them-
selves in improving the path up the mountain, and the
fruits of their exertions in this, their labour of love,
were pleasingly evident on Sunday. The path is con-
siderably altered for the better. We already attempted
to convey some idea of the sub\\me «&e&& y^^® 1 *^^ 5 ^
340 . Brendaniana.
the. glorious elevation of Brandon Head. We must now
notice more particularly some of the most interesting
points in the prospect, and the associations that render
them doubly dear to all who love this land of ours.
This part of the coast is remarkable for the fact that
the first landing of the Milesian expedition from Spain
was effected here some centuries before the Christian
era, and from this quarter did this colony diffuse itself
throughout Ireland. Further on, up Dingle Bay, may
be seen a glimpse of Ventry Harbour, where the fabled
battle of a year and a day was fought out in the days of
Constantine the Great (?) We may now look at the
BlasT*ets or Ferriter's Islands. ^:nith, describing the
second in magnitude, Innis MacKeilane, a century ago,
said there stood in it then the ruins of an ancient
chapel, in which an old stone chalice and a baptismal
font, also of stone, still remained ; likewise a small cell
or hermitage, being an arch of stone, neatly put together
without any mortar or cement. There was one of the
same kind at Fane, in Ventry parish, in a ruinous
condition, and another at Gallerus.
We will now look nearer home. Near the west base
of Brandon Mountain, in a sheltered recess, lie some of
the most interesting ruins in the whole district — ruins
that bring us back immediately to the times and mission
of our saint. We find an ancient edifice called
St. Brandon's House, and traces of several other build-
ings where the colony of his monks resided. In the
vicinity is the ruined church of Kilnialkedar, one of the
many churches erected in this neighbourhood by the
Spaniards (?) who, in tlae oYdexi fa^ earned on a large
Public Pilgrimage to Brandon Mountain. 341
trade with West Kerry. It is a beautiful specimen of
ancient architecture. Not far off — at a place called
Gallerus — is another of the curious stone cells, entirely
perfect, though a greater antiquity is ascribed to it than
to the Bound Towers ! Petrie, in his work on the
Bound Towers of Ireland, thus speaks of this devotional
building : —
" This oratory, which is wholly built ef the green stone of
the district, is externally twenty-three feet long by ten
broad, and sixteen feet high on the outside to the apex of
the pyramid. The doorway, which is placed, as is usual in
all our ancient churches, in its west-end wall, is five feet
seven inches high, two feet four inches wide at the base, and
one foot four inches at the top, and the walls are four feet
in thickness at the base. It is lighted by a single window in
its east side, and each of the gables were terminated by small
stone crosses, only the sockets of which now remain. That
these oratories — though not, as Dr. Smith supposes, the
first edifices of stone that were erected in Ireland -were the
first erected for Christian use, is, I think, extremely probable
and I am strongly inclined to believe that they may be even
more ancient than the period assigned for the conversion of
the Irish generally by their great apostle Patrick. I should
state, in proof of this antiquity, that adjacent to each of these
oratories may be seen the remains of the circular stone
houses which were the habitations of the founders ; and,
what is of more importance, that their graves are marked by
upright pillar-stones, sometimes bearing inscriptions in the
Ogham character, as found on monuments presumed to be
pagan, and in other instances, as at the oratory of Gallerus,
with an inscription in the Graeco-Roman or Byzantine
character of the fourth or fifth century."
Direct from Kilmalkedar to the summit of Brandon
runs a stone-built pathway, whose meaning is eloquently
told in its local title, " The Pathway of the Saints."
The polished remains of antiquity meet us here at
every turn. In excavating for stones fox ^tafc te\x^rc»x^
342 Brenda?iia?ia.
altars for celebrating the Holy Sacrifice on Sunday,
the peasantry brought to view ancient sculptured stones,
which had evidently formed part of the old church of
St Brandon. Some of them are arched, and some
elaborately carved somewhat in the same style as the
arched stones of the front door of the old church of
Kilmalkedar, of which a clever visitor in 1845 has said :
."The entrance is a perfect rounded arch, with rich
carving of heads, flowers, and foliage, which is not very
much injured by time or climate." The stones dug up
on the summit of Brandon are a foreign kind of marble ;
several of them are pierced through with dowel holes,
with appliances for gudgeons and cramps, dearly for
the purpose of securing greater firmness and durability
in the ancient building on this remarkable site.
THE CEREMONIES OF THE DAY.
Immediately after arriving on the brow of the moun-
tain, the choir, led by Father Prendergast, of Holy
Cross Church, Tralee, and the confraternities clad in
their habits, preceded by the cross-bearer, and bearing
aloft beautiful banners — these of the Blessed Virgin,
St. Brandon, St. Ita, St. Patrick, and St. Bridget being
most conspicuous— formed a procession, and, singing a
litany, proceeded to St. Brandon's Oratory, and formed
around the altar. At the western end of the oratory,
within its precincts, but more in view of the multitude,
a temporary altar was erected. Here the bishop cele-
brated first Mass, assisted by Father Brosnan and Father
Arsenius. It was then deemed advisable to remove
somewhat lower down the mountain, so as to be more
Public Pilgrimage to Brandon Mountain. 343
within view of the masses there. Here another tem-
porary altar was erected, at which Father Arsenius
officiated. Solemn Mass, coram episcopo, was next
sung by Father Brosnan. The highly efficient choir
from Tralee, led by Father Prendergast and Michael
Butler, Esq., sang Mozart's Twelfth Mass in admirable
style.
Never was a more sublime scene presented than that
offered to the honour and glory of God as the High
Priest Celebrant raised the consecrated Host on high,
while many thousand worshippers, all animated by the
same holy feelings, from the venerable mitred prelate
down to the peasant child, bent to the earth in lowly
adoration. When Mr. Butler sung the grand Laudate,
everyone present felt something of a foretaste of the
exalted bliss of the angelic choirs, for the eternal enjoy-
ment of which man was created, and to merit the
possession of which this pilgrimage to Brandon summit
reminded all should be the only and solid aim and
object of their journey.
THE SERMONS.
The several Masses having concluded,
The Very Kev. Father Eustace Murphy, O.P., Prior
of H oly Cross Abbey, Tralee, then addressed the multi-
tude as follows : — " Grand and wondrous, dear brethren,
is the scene which at this moment presents itself, and,
as we look round, expands before our view. The heart
of Catholic Kerry is evidently pierced to-day to its
inmost core : and her people, therefore, assemble in
crowds, under *the guidance of their venerated and
344 Brendanicma.
saintly Bishop to proclaim aloud their faith, and to give
evidence to the world that they are now what their fathers
were fourteen hundred years ago— the followers of
Christ, and the humble and loving children of His holy
Church. Blessed be God ! the present is a glorious
spectacle to witness after centuries of struggling and
suffering for His own most holy cause ! Thousands —
nay, tens of thousands of men and women and children
— allied by one impulse of faith — congregate together
on the summit of a mountain, some thousands of feet
above the level of the sea, and which has been reached
only after several hours of fatigue and toil, to feast their
souls with the conviction that they are pleasing their
own St. Brendan by manifesting respect for his memory,
and bringing down the dew of heaven on themselves
and their families by honouring one of God's most sanc-
tified and illustrious servants. Little did St. Brendan
think, when as a boy he was lisping his prayers at the
base of this mighty hill, that the day should come when
all Kerry would hasten to visit the spot hallowed by his
saintly presence ; and still less did he ever suppose that
the elevated spot which he chose for the purposes of
penance and contemplation would be beset by myriads, .
coming, as you have all come to-day, to ask his prayers
and implore his protection. But, oh ! such is sanctity ;
it has an embalming efficacy ; and the true servant of
God will ever live in the affections of His people.
Years roll on — time goes by — centuries accumulate on
centuries — revolutions come — thrones are overturned —
even the altar is borne away before the turgid flood of
infidel excesses; but God, 'who is wonderful in his
Public Pilgrimage to Brandon Mountain. 345
saints/ guards their memories from oblivion, and in His
own right time He causes them, as the Scripture
announces, ' to declare all His wonderful works, which
the Lord Almighty hath firmly settled to be established
for His glory.' You were right, my brethren, in coming
here to-day in the might of your countless numbers
and the majesty of your imposing order. There was no
confusion — no disturbance. Like the Israelites follow-
ing Moses, or rather like the Jews accompanying Jesus
to the mountain-top, you followed in peace and patience
your anointed leader to this lofty spot to-day ; and your
jonduct, so eminently Christian in every respect, while
it shows that the instincts of faith alone dictated your
action, gives at the same time the contradiction to those
who would gladly fix on this religious uprising of a
people the seal of folly, or perhaps even try to stamp it
with the stigma of debasing superstition. Oh, senseless
men ! why do you i *t remember that the folly of this
world is the wisdom of God? Why do you not renounce
the sources of wordly thought and silly ideas, and drink
in your inspirations from the blessed fountains of divine
wisdom ? Folly and superstition, indeed ! Does not
the Holy Ghost, in the Book of Wisdom, say of the
saints — ' They shall judge nations, and rule over people,
and their Lord shall reign for ever'? Does not the
same Holy Spirit, in reference also to His saints,
exclaim — * Let the people show forth their wisdom, and
the Church declare their praise.' And with these decla-
rations, coming from the Most High, and, seeing the
close connection which is thus established between the
servants of God in heaven and His faithful fbllorcresft
346 Brendaniana.
still on earth, oh ! is it to be wondered at that you,
my brethren, whose greatest glory is that yoa are the
disciples of Christ, and the faithful children of his
Church, should have seized the opportunity which so
happily offered, and, regardless of all personal incon-
venience, have manifested, by coming to this mountain
to-day, not a cold, measured, formal devotion, but an
unbounded, enthusiastic, all-engrossing love and venera-
tion for no less a saint than the patron of our own land
— for that blessed Brendan, who drew his first breath
on your native soil ; who sanctified your fathers by his
blessed teaching, and hallowed your country by his tears
of penance and devotion ! You vjvre right, I repeat,
my brethren, in coming here to-day ; for not only have
you honoured the saint of your country, and your love
by visiting in solemn procession the scene of his watch-
ings, and, no doubt, the battle-field of his triumphs over
the powers of darkness, but you have also evidenced the
intensity of your religious feeling, and the unalloyed
purity of your holy faith, by absorbing into yourselves,
as it were, the sentiment which led him to choose this
mountain as his place of retreat, and to fix upon it as the
one cherished spot where he was to pour forth his heart,
and empty out his very soul into the bosom of his God. .
"And now, my dear brethren, I must not detain
you any longer. Your beloved bishop who has
brought down a benediction on this movement by his
blessing and by his presence, and the good priest who
initiated its rise and fostered its growth, and who now
witnesses its success, are, I believe, to address you.
I must, then, dear brethren, conclude ; but, before
Public Pilgrimage to Brandon Mountain. 347
doing so, I will express the fervent hope that as
you came here for God, and to honour His saint,
so will you, as you make your journey from the
mountain-top think of that mountain which is above all
mountains ; from which, being your home, thete is no
descent, around which no mists gather, and whose
inconceivable beauties are bathed in perpetual light.
Think, oh ! think of that bright kingdom — heaven —
which, like this glorious mountain, its befitting type, is
reached, indeed, by a narrow pass, and through a route
which requires even daily sacrifices, but which once
reached is reached for ever ; where there are no tears,
but all is joy, and where you will meet your sainted
loved ones, and St. Brendan, and the other glorious
saints of our ever-faithful Irish race, and St. Joseph,
and the Blessed Virgin ; but before and above all, where
you will gaze with enraptured love on the Adorable
Trinity, Father, Son, and Holy Ghost, to whom be
honour, praise, and glory for ever. Amen."
His Lordship the Most Rev. Dr. Moriarty said: —
11 My dear brethren, the worthy son of St. Dominic,
who has just addressed you, has given an eloquent
expression to the spirit of this religious ceremonial.
When Father Brosnan proposed to me some time ago
to come and visit Brendan Hill, I looked upon it as a
pleasant excursion, and, at the same time, a pious
pilgrimage. I have often come to the base of this
glorious mountain, and looked with wistful eyes towards
its summit ; but the visitation of the parish always
occupied the hours I could spend here, and the same duty
hurried me away to other places. One part, at leasts of
848 Brendaniana.
the spirit of St. Brendan has descended on me — his love of
these mountain solitudes, of these gigantic altars, which
the hand of God Himself has raised. I looked upon
our visit as a pious pilgrimage. To-morrow Rome and
the Christian world celebrate the festival of the great
Apostles Peter and Paul, and why should not Kerry
pay homage to the saint to whom her forefathers were
indebted for the light of the Gospel ? So, I said, ' We
will adore in the place where his feet have stood.'
I had then no idea that we should have so many
companions of our pilgrimage. I knew that the hardy
mountaineers of the place would ascend with us to the
old oratory, and join us here in prayer and sacrifice ;
but, to my astonishment, I soon heard that numbers
intended to come from Dingle and Tralee. Then I
found that the movement had spread round about, and
that, without any effort to excite it ; on the contrary,
that, notwithstanding efforts to restrain it on the part
of the prudent or the timid, it took a dimension which
caused me to fear that some in their zeal might exceed
the limits of discretion. Some days ago I crossed the
Shannon to visit the hallowed sanctuaries of Innis-
cathey, and those brave islanders who dwell round the
shrine of St. Stoanus told me they would round the
headlands, and meet me on Brendan. It would seem
as if Senanus rejoiced in Heaven at the honour to be
paid to his brother in the Apostleship, and that his
spiritual children, whose home is on the deep, turned
with devotion to the sailor saint of Kerry. And now,
what may be the practical result of the pilgrimage of
to-day ? It will be a solemn record of the devotion of
Public Pilgrimage to Brandon Mountain. 349
our people to their patron saint. The saints of our
native land have been too much forgotten, too little
honoured amongst us. They stamped the Christian
name indelibly on our island, they burned the Christian
spirit into the very heart's core of our people, they gave
to Ireland a proud place in the Church's history, and,
yet, it must be admitted the story of their lives is little
known, and, with a few signal exceptions, their praises
are not often heard, and their festivals are often
unheeded. This should not be. St. Paul tells us to
remember those holy men who spoke to us the word
of God, whose faith he bids us follow, remem-
bering the end of their conversation. In the spirit of
this Apostolic counsel the Church wishes us to pay
special honour, and to seek the special patronage of
those saints through whose ministry our fathers were
brought into the fold of Christ. In the days of trouble
that have passed, the vjhurch of Ireland, like a wanderer
in the desert, could retain little more than was essential
to her life. Her ceremonial was curtailed, and that
outward glory, which belongs to a season of peace and
power, departed from her. The clergy celebrated in
their Divine office and in the sacred liturgy the name of
St. Brendan, but for near a hundred years his festival
has not been kept as a holyday ; and I well remember
that when I first ordered High Mass in our Cathedral,
on the 16th of May, the day sacred to his memory, many
said they did not hear his name before. This mountain
bears witness against them, and I expect that this
gathering to-day will bring back the memories of the days
of old. We read in the Second Book of the Max&&Wfc>
350 Brendaniana.
that in the days of Israel's captivity the priests privately
took the sacred fire from the altar, and buried it in a
deep pit in a valley. And when many years had passed,
Nehemias sent some of the posterity, of the priests who
hid it to seek for the sacred fire. They found no fire,
but thick water. He commanded them to lay on the
sacrifice, and he sprinkled it with the water they had
found, and immediately the sun shone upon it, and a
great fire was kindled. Brethren, the sacred fire of our
ancient altars seemed as if hidden in the days of our
captivity. It was bfiried in the fastnesses of our moun-
tains, but the sun of liberty shines upon it now. The
days of our captivity are passed, and again it is kindled
into a mighty blaze.
"Brethren, everything around us now betokens an
awakening which links the present with the far distant
past. Some thirteen hundred 3 r ears ago Brendan was
born, as we are told, in the marsh country near Tralee.
It would seem that, like the great Anchorites who were
destined for an enduring Apostleship, like Benedict in
Subiaco, he sought the solitude of this mountain. We
may piously suppose that he inhabited that ruined
oratory in which we just now offered the Holy Sacrifice.
It has been ever since an object of veneration to many
a pilgrim, and to-day a large multitude, leaving Tralee
in the early morning, have travelled these thirty miles,
and toiled up the steep and rugged ascent ; and I saw, as
I ascended with them, that their hearts were full of
gladness, for they were treading in the footprints of
their patron saint. If we look down to the western
base of the mountain, tcrwaxds Smerwick, we find there
PulliclPilgrimage to Brandon Mountain. 351
that belt of ancient cells and oratories which tells of
the great monastic colony who placed themselves under
the guidance of St. Brendan; and the tradition of the
people who dwell here, says that such was their number,
that their procession reached from the monastery below
to the oratory on the summit, stretching along the path
which is still called the pathway of the saints. If the
sea-fog cleared away, I am told that we might see from
this spot the Island of Arran, where the saint went
from hence to visit St. Enda ; and looking to the west we
see now the same ocean on which St. Brendan launched
his boat, and made that wonderful voyage which has
been celebrated in song throughout all Europe, and
which, most probably, led our saint to the continent of
America.
" The legend says, that an angel met him on the
banks of a river and bid him to return,for the time
was not yet come. St. Brendan, on his return, went
to evangelize the Gauls, and this looks like a fore-
tokening of the missionary history of Ireland. In the
centuries that immediately followed the time of Brendan,
Ireland sent legions of missionaries into ancient Gaul
and Germany. But the time foretold by the angel to
Brendan is now come, and so the missionary spirit of
Ireland takes wings and flies to the west, and from
shore to shore, from the Atlantic to the Pacific, the
sons of Ireland — aye, and her daughters, too — are carry-
ing out the work of apostleship which Brendan sighed
and sought for, but which, like the ancient patriarchs,
he could only salute from afar. And now, my dear
people, let me say that I look upon tl^N^^essoftta^
352 Brcndaniana.
«
of many thousauds on this mountain-top as a grand
profession of your faith. There are not many countries
in the world in which such a spontaneous movement
would take place. It was not you who followed me
hither, it was I that followed you. Some will ask what
was the reason, what was the purpose of your coming ?
The less the apparent reason or purpose, the stronger
the religious sentiment, the living force of faith which
moved so many. When I think of my own unworthi-
ness to be the pastor of such a people, I feel afraid to
bless you; but I stand here as the Comorba of Brendan.
1 derive from him, he from Patrick, Patrick from
Celestine, Celestine from Peter, 1* .ter from Christ ; and
* it is only because of the office and authority which that
lofty lineage confers on me, that I now raise my hands
to bless you."
' His Lordship then pronounced the Episcopal Bene-
diction, with forty days' indulgence.
Father Brosnan then addressed the people in Irish —
the old native tongue of St. Brendan — and moved the
multitude with thrilling power. He treated at length
on the origin of the present movement, its history and
objects.
The descent from the mountain was accomplished
with safety and ease. The wishes of the Committee
were strictly observed ; not a single tent for the sale of
drink was erected. On arriving at Cloghane a bonfire
was found blazing brilliantly, and similar testimonials
of general and special rejoicing, with loud and hearty
cheers, greeted the party at various points on their
return journey home.
Public Pilgrimage to Brandon Mountain. 353
Well has M. de Barneval exclaimed, summing up the
eventful aud eloquent history which may be read right
readily from Brandon Head : — " Thus have centuries
perpetuated the alliance of the saints and the people,
of Catholicity and Ireland, founded by St. Patrick, and
cemented by his disciples — 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 Boman faith will
disappear from Ireland only with the name of St. Patrick
and the last Irishman," *
* This account of the Pilgrimage is taken from a fuller report of the
celebration that appeared a few days after in a local newspaper.
<LK
Hppenfcif*
EAELY ENGLISH METRICAL LIFE AND
EAELY ENGLISH PROSE LIFE OF
ST. BRENDAN.
Those interesting early English versions of the Brendan
Voyages, were edited for the Percy Society, by Mr. Thomas
Wright, F.S.A., who was its Secretary and Treasurer, and
published, in 1844, by that Society in a volume of Early
English Poetry and Popular Literature of the Middle Ages,
which was the fourteenth volume of the series of the publica-
tions of the " Percy Society." Those publications are now
exceedingly rare, and difficult to be obtained, being accessible
only in some of our public libraries. I found the whole
series, some years ago, in the Library of Trinity College*
Dublin, where it is marked (B. MM. 14) ; and, desiring to
re-publish those early English versions of the Brendan
Legend, I asked permission to take a copy from which I
could get them printed. I have to thank the Eev. Dr. S.
Haughton, Senior Fellow, T.C.D., for his great kindness,
in not only obtaining permission to have a copy made for
me, but in getting the copy made by one of the regular
copyists employed in the Library, and sent to me, at his
own expense. I give not only the versions — Metrical and
Prose — but also the valuable Preface and Notes of the
Editor, Mr. Thomas Wright, which will add very much to
the interest of this portion of " Breudaffltaa&u' •
356 Appendix.
PKEFACE.
One of the most remarkable and widely-spread legends of
the Middle Ages, was that of St. Brendan. Almost all
nations which lived near the sea have liad their legendary
navigators. St. Brandan was a Christian Ulysses, and his
story had much the same influence on the Western Catholics
as the Odyssey upon the Greeks. There are several remark-
able points of similarity between St. Brendan and the
Sinbad of the Arabian Nights, and at least one incident in
the two narratives is identical — that of the disaster on the
back of the great fish. How far the Christians of the West
were acquainted with the story of Sinbad, it is difficult to
say; but we have nearly conclusive reasons for believing that
the legend of St. Brendan was known at an early period to
the Arabs. Some of the Arabian geographers describe the
" Island of Sheep," and the " Island of Birds," in the
Western Ocean, in words which must have been taken from
our Christian legend.
The legend of St. Brendan exercised an influence on
geographical science down to a late period, and it entered
as an important element into the feelings of the Spanish
sailors when they went to the discovery of America. There
are, indeed, some incidents in the legend which might be
supposed to have arisen from the traditional stories of early
adventurers (for such there were, without doubt), who had
been accidentally or designedly carried far out in the
extreme west. So late as the end of the sixteenth century,
the Spaniards and Portuguese believed in the existence of
the Isle of St. Brendan, situated in the direction of the
Canaries, which was seen sometimes by accident, but which
could never be found when sought for (qtiando se busca no
se halla). This notion existed still later in Ireland. Several
Appendix. 357
expeditions were fitted out by the Spaniards in search of
this island; a king of Portugal is said to have made a
conditional cession of it to another person, " when it should
be found ; " and when the crown of Portugal ceded its right
over the Canaries to the Castilians, the treaty included the
Island of St. Brendan, as the island which Imd not been
found. There were many who believed that this isle of
St. Brendan had served as the retreat of Don Rodrigo,
when Spain was invaded by the Arabs, and at a later period
of King Sebastian, after the fatal battle of Alcazar.
As far as I have been able to trace the history of the
legend of St. Brendan, I am inclined to think that it first
took the definite form in which it afterwards appeared, in
the latter part of the eleventh century; at which time,
probably, the Latin prose narrative was written ; although
I think M. Jubinal has somewhat overrated the antiquity
of the manuscripts used for his edition. Metrical versions
of the legend, in Latin and Anglo-Norman, appeared in
England as early as the reign of Henry I., and are preserved
in manuscripts in the British Museum ; the Latin one in
Ms. Cotton. Vepas. D. xi. ; and the Anglo-Norman version,
dedicated to Henry's queen, Aaliz, in Ms. Cotton. Vespas.
B.X.
The MSS. of the prose Latin text are very numerous ; it
has been edited, with early French versions in prose and
verse, by M. Achille Jubinal, in an interesting volume
entitled, La Legende Latine de S. Brandaines, avec une
traduction inidite en prose et en podsie Romanes, 8vo., Paris,
1836; to which I refer for further information on the subject,
and for an account of the numerous other versions in almost
every language of the West, several of which were printed
in the earlier ages of typography.
The English metrical version of this legend, now printed
for the first time, is extracted from the early metrical series
of Saints' Lives, which is so frequently met with among
English manuscripts, and which appears to have been
composed towards the end of the thktefcwiVi, ot Va*$ks&&%
358 Appendix.
of the fourteenth century The copy from which it is here
printed (MS. HarL, No. 2277, fol. 41, V°.) is of the earlier
part of the fourteenth century. This version is somewhat
abridged from the Latin text, and differs so much from it
in one or two circumstances, that it would appear to have
been taken immediately from some other source. The
English prose version is taken from Wynkyn de Worde's
edition of the Golden Legend (Lond. 1527), and may assist
such of our readers as are less intimately acquainted with
the language of the fourteenth century in understanding the
metrical legend. I have never examined into the question
of the immediate source of the Lives in the English Golden
Legend; but there is such a close resemblance between the two
versions here printed, not unfrequently approaching to an
identity of words, that there can be little doubt of the one
having been taken from the other. In the few hasty notes
thrown together at the end, I have selected two or three
various readings from a collation (made several years- ago)
of the text of the Harleian manuscripts, with a good copy of
the Metrical Saints* Lives in the library of Trinity College,
Cambridge. R. 3, 25.
Thomas Wright, F.RS.
Appendix. 359
THE METEICAL LIFE OF ST. BEENDAN.
Seint Brendan the holi man was *ym& of Irlande ;
Monek he was of hard lyf, as ich understonde,
Of fasting, of penance y-nou} ; abbod he was there
Of a thousend monekes that alle an under him were.
So that hit ful an a dai, as oure Loverdes wille was,
That Barint, another abbot, to him com bi cas ;
Seint Brendan him biso^te anon that he scholde understonde,
And telle that he i-se^ aboute in other londe.
This gode man, tho he hurde this, sikinges he makede
y-nowe,
And bigan to wepe in gret tho3t, and ful adoun i-suo3e.
Bituene his armes Seint Brendan this holi man up nom
And custe and cride on him forte that his wit a3e com,
" Fader," he seide, "par charity other red thu most take;
Hither thu coin for oure solaz, and for such deol to make,
Tel ous what thu hast i-se3e, as thu hast aboute i-wend
In the mochele see of uce-ian, as oure Loverd the hath i-send."
Nou is the see of occi • ,> grettest and mest also,
For he goth the wordL aboute and alle othere goth therto.
So that Barint the olde man ri3t at his hurte grounde,
Wei wepinge began to telle what he er founde ;
He seide, "Ich hadde a godsone, Mernoc was his name,
Monek he was as we beoth, and man of grete fame,
So that his hurte gan wende to a privei stede and stille,
Ther he imjte alone beo to servi God at wille ;
So that bi mi leve he wende and alone drou3
To an ylle that is in the see that is delitable y-nou3,
Biside the Montayne of Stones that couth is well wide.
So longe that this gode monek in this ylle gan abide,
That he had under him monekes meni on.
Anon tho ich i-hurde this, thider-ward ich gan gon,
So that in avisioun oure suete Loverd him kende,
That a3e me, er ich come ther, threo journeyes he wende,
So that we dude ous in a schip, and evere est-ward we drowe
In the see of occian with turmentz y-nowe.
* This digraph means either gh, or rfA, or tf, araacdxu&ta wrototX.
I
360 Appendix.
Toward than est so fur we wende, that we comrae atte laste
In a stude suy the dure and clouden overcaste ;
Al o tide of the dai we were in durchede.
Atte laste oure suete Loverd forthere ous gan lede,
So that we se3e ane lond, thiderward oure schip drou3,
Bri3ttere hit thojte than the sonne, joye there was y-nou3-
Of treon, of erbes, thikke hit stod biset in eche side ;
Of preciose stones ek that bri3te schyneth wide ;
Eche erbe was ful of floures, eche treo ful of frut,
Bote hit were in hevene nas nevere more dedut.
Therinne with joye y-nou3 ^nge we gonne wende ;
The3 hit ous lute while tho3e, we ne mi^te fynde non ende,
So that we come to a water cler and bri3t y-nou3,
That evene fram-ward than est to- ward thane west drou3.
We stode and bihulde aboute, for we ne mi3te over wende ;
Ther com to ous a 3ung man suythe fair and hende,
He welcomede ous everechon miltheliche and suete,
And nemnede evereches oure name, and wel myldelichc ous
gan grete,
And seide, " 3e mi3te wel Jhesu Crist wel faire thonki mid
ri3te,
That schoweth you his priveit6 and so moche of his mi3te.
This the londe that he wole 3ut er the worldes ende
His durlings an urthe 3eve, and hider hi schulle wende;
This lond is half in this side, as 3e seoth wel wide,
And bi3unde the water half en — del al bi thother side.
That water ne mowe 3e passi no3t, that other del to i-seo,
Her 30 habbeth al a 3er meteles i-beo,
That 36 ne ete ne drinke n3ot, ne slepe mid 30ure e3e ;
Ne chile ne hete ne fonde 3e no3t, ne no ny3t i-se3e ;
For this is Godes prive stede thurf him is al this li3t,
Therefore hit worth her evre dai, and nevre more ni3t:
If man nadde a3e Godes heste nothing mis-do, \
Herinne hi hadde 3iit i-lyved and here ofspring also. j
je ne mote bileve her no leng, agen ye mote fare,
They hit ne thenche 30U bote a while, $e habbeth i-beo her
3are."
That so he brou3te ous in our schip, and faire his leve nom :
And tho we were ham-ward in the see, we nuste whar he
bicum.
A3e-ward we wende a3en oure wille, that of-tho3te ous sore
y-nou3,
Ajen to this other monekes this schip wel evene drouj ;
s
Appendix. 361
This monekes urne a3en ous, tho hi ous mi3te i-seo,
And sori were and wrothe y-nouj that we hadde so long
i-beo.
We seide hem that we hadde i-beo in alle joye and feste,
Bifore the 3ates of Paradys, in the lond of biheste,
That oure suete Loverd hath bihote hem that he loveth her,
Ther is evere dai, and nevere ni^t, and evere lijt suythe cler,
" Certes," quath this monekes, " this we mowe i-seo
Bi the suete smyl of you, that 30 habbeth ther i-beo."
»
THO Seint Brendan i-hurde this, he tho3te and stod
stille-;
He wende about his monekes, and tuelve out he nom,
That he triste to mest of alle whan eni neode him com ;
Thusc he nom in Consail, and in privets sede,
" Siggeth what youre Consail is to do such a dede."
" Leove fader," quath this othere, " oure wille we habbeth
forsake,
Oure freond and al oure other "god, and clanliche to the
i-take ;
And whan all oure dede is on the, and thu wost that hit beo,
We schulle blithetiche with the wende Godes grace to seo."
So that hi faste fourti dawes, and gret penance dude also,
And bede 3urne oure Loverdes grace thulke v&yage to do.
Hi leten hem di3te a gret schip, and above hit al bi-caste
With bole huden stronge y-npu y-nailed thereto faste,
And siththe i-piched al above, that the water ne come.
Hi wende to here bretheren, and wel faire here leve nome,
And siththe in oure Loverdes name to schipe wende anon ;
Here bretheren that bihynde were sori were echon.
And tho hi were in the schip, after ther come go tuo,
And bede faste that hi moste thane wei mid hem go.
" 3e mowe wel," quath Seint Brendan, " ac30ure on schal
atta ende
Eepenti er he com a3e, and al quic to helle wende."
Thider wende this holi man whoder oure Loverd hem sende,
And this tuei monekes that come last also with hem wende.
IN the grete see of occian forth hi rewe faste,
And triste al to oure Loverdes grace, and nothing nere
agaste.
The see drof here schip after wil, the v^wd^^ ^X»^-xsss*\
362 Appendix.
As the wynd hem drof est forth, wel evene the schip him
drou3
Evene a;e that the sonne ariseth a midsomers day :
Nou nuste non of hem whar he was, ne no lond he ne say.
Evene forth ri3t fourti dayes the wynd hem drof faste,
So that hi se3e in the north side a gret ylle atte laste,
Of harde roche and gret y-nou, in the see wel he3e ;
Threo dayes hi wende ther-aboute er hi mit3e come ther
neae.
A kite navene he fonde tho, a-lond hi wende there,
Hi wende a-lond as maskede men. hi nuste war hi were ;
Ther com go a wel fair hound, as hit were hem to lere ;
At Seint Brendanes fet he ful a-doun, and make de faire
chere.
" Beau frere3," quath Seint Brendan, " 3e ne thore nothing
drede ;
Ich wot this is a messager the ri3te wei ont to lede."
This hound ladde this holi man to an^ialle fair y-nou3,
Gret and stare and suythe noble, evene in he drou3-
This monekes fonde in this halle bord and cloth i-sprad,
And bred and fisch ther-uppe y-nou3, tner was non tna ^ nas
glad.
Hi sete a-doun and ete faste, for hem luste wel ther-to ;
Beddes ther wer al 3are y-maked, er here soper were i-do,
After here soper to bedde hi wende to resten hem as the wise.
Tho hi hadde alle i-slepe y-nou3, sone hi gonne arise,
And wende to here schip, as hi hadde er i-beo ;
In the see well longe hi were er hi mi3te lond i-seo.
Tho hi se3e, as bi thother side, an ylle fair y-nou3,
Grene and wel fair lese, thider-ward here schip drou3.
Tho hi come on this faire lond, and bihulde about wide,
The faireste scheep that mi3te beo hi se3e in eche side ;
A scheep was grettere than an oxe, whittere ne mi3te non beo,
Gret joye hi hadde in here hurte, that hi mi3te thus i-seo.
Ther com go a wel fair man, and grette hem with faire chere,
And seide, " 3e beoth hider i-come ther 3e nevere nere :
This is i-cliped the Lond of Scheep, for scheep wel faire her
beoth,
Mocbele and white and grcte y-nou3, as 3e al dai i-seoth ;
Pairere hi beoth than 30ure scheep, grettere unyliche,
lor marie weder is her y-nou3, an( ^ ^ ese su ythe riche,
Her nis nevere wynter non, for her nis non i-founde,
Achi eteth therbes nue as hi springeth of the g [ro] unde ;
Appendix. 363
Ne me negadereth no3t of here mule, that hi schold the
worse beo,
For this thing and meni other the bet hi mowe i-theo.
To a stede $e schulle hunne wende, thurf oure Loverdes
grace,
That is Foweles Parays, a wel joyful place ;
Ther $e shulle thus Ester beo, and this Witsonedai also.
Wendeth forth a Godes name, that this veyage were i-do I "
SEINT BRENDAN and his bretheren to schipe wende
anon,
And rue forthe faste in the see, with tempest meni on,
So that hi se3e in another side an ylle gret y-nou3 >
Here schip thurf Godes grace thider-wardes drouj,
Tho hit cam almest ther-to, upe the roche hit gan ride,
That hit ne mi^te no3t to the ylle come, ac bilevede biside.
This monekes wende up to this ylle, ac Seint Brendan no$t I
This monekes gonne make here mete of that hi baddc i-bro^t.
Hi makede fur, and soden hem fisch in a caudroun faste ;
Er this fische were i-sode, somdel hi were agaste.
For tho this fur was thurf hot, the yle quakede anon,
And with gret eir hupte al up : this monekes dradde echon,
Hi bihulde hou the yle in the see wende faste,
And as a quic thing hupte up and doun, and that fur
fram him caste.
He suam more than tuei myle while this fur i-laste.
The monekes i-se^e the fur wel longe, and were sore agaste:
Hi cride 3urne on Seint Brendan, what the wonder were.
" Beoth stille," quath this gode man, "for no3t 3e nabbe fere !
3e weneth that hit beo an yle, ac3e thencheth amis,
Hit is a fisch c-f this grete see, the gretteste that there is,
Jascom he is i-cleped, and fondeth ni3t and dai
To putte his tail in his mouth, ac for gretnisse he ne mai."
Forth hi rue in the see evene west wel faste
Threo dayes er hi se3e lond, hi were somdel agaste;
Tho se3en hi a wel fair lond, of iioures thikke y-noua.
Wel glade hi were tho hi se3e that here schip thider drou3.
In this faire lond hi wende lengere than ich telle,
So that hi fonde in a place a suythe noble welle;
Bi the welle stode a treo, brod and round y-noua,
Foweles white and faire y-nou3 were m everech D0U3,
That unetheeni leef hi mi3te theron i-seo,
Ther was joye and blisse y-riou) lo \o\aa 0x1 ws&a ^ Has**.
364 Appendix.
BINT BRENDAN for joye wep, and sat a-doun a-kneo,
s
And bad oure Loverd sohowi him what such a cas mi3te
beo.
Tho fle3 ther up a lute fowel, tho he gan to fleo,
As a fithele his wynges furde tho he to him-ward gan teo ;
Murie instrument nevere nas that his wyngen were.
He bihuld Seint Brendan with wel faire chere.
" Ich hote," seide Seint Brendan, " if thu ert messager,
That thu sigge me what ert, and what $e doth her."
The* hit tho3te a3e cunde, this fowel ansuerede anon,
11 We were," he seide, " some tyme was, angeles in hevene
echon ;
As sone as we were y-maked, oure maister was to prout,
Lucefer, for his fairhede, that he fel sone out,
And mid him also meni on, as here dede was,
And we fulle also a-doun, ac for no synne hit nas,
Ac for nothing that we assentede to his foule unri3t,
Bote souleinent for to schewe oure Loverdes suete imjte;
Ne we ne beoth her in pyne non, ac in joye y-nou3 we
beoth,
And somdel oure suete Loverdes mi3te we seoth,
And bi the woithe we fleoth, and by the lifte also,
As gode angles and lithere ek riat is for to do,
The gode to do men god, the lithere lithere makieth ;
And sonedai, that is dai of rest, such forme we maketh,
The forme of suche white foweles as thu mi3ti-seo,
Honnreth God that ous makede her on this brode treo.
Tuelf month hit i-passed nou, that 30 gunne out wende,
And all this six 3er e schulle fare, er 30 schulle bringe
30ure wille to ende;
For whan $e habbeth i-wend sove 3er oure Loverd wole
30U sende
A si3t that 30 habbeth longe i-so3t, anon after the sove
3eres ende ;
Eche 3ei*3e schulle her mid ous holde Ester feste,
As 3e nou doth, forte xe come to the lond of biheste."
Nou was hit an Esterdai that all this was i-do :
The fowel nom his leve of hem, and to his felawes wende tho.
The foweles tho hit eve was, bigonne here evesong ;
Muriere song ne mi3te i-beo, the3 God silf were among.
The monckes wende to bedde and slepe, the soper was i-do,
And tho hit was tyme of matyus hi arise ther-to.
Appendix. 365
The foweles sung ek here matyns wel rijt tho hit was tyme,
And of the Sauter seide the vers, siththe al to prime,
And underne siththe and mid-dai, and afterwardes non,
And eche tyde songen of the dai as cristene men scholde don.
This monekes were in the lond ei3te wyke also,
For to al the feste of Ester and of Witsonedai were i-do ;
Tho com atte Trinity this gode man to hem ther,
That spac with hem in the Lond of Scheep, and ladde
about er.
He chargede here schip suythe wel mid mete and drinke
y-nou^,
And nom his leve wel hendeliche, and aje-ward drouj.
The seint Brendan was in his schip and his bretheren also,
This fowel that spac with hem er, wel sone com hem to.
He seide, " *e habbeth her with ous this he3e feste i-beo,
Gret travayl 30U is to come er 30 eftsone lond i-seo ;
3e schulleth after sove monthes, i-seo a wel fair yle,
That Abbey is i-cliped, that is hunne meni a myle.
3e schulleth beo mid holie men this mydewynter there,
30ure Ester 3e schulle holde ther as 30 dude to 3ere,
Upe the grete fisches rugge, ther thi monekes were in fere,
And 30ure Ester mid ous ri3t as 3e nou were.
Seint Brendan a Godes name, and his bretheren echon,
In the grete see of oc< ^ n forth wende anon ;
The wynde hem harleuo up and doun in peryls meni on,
So weri hi were of here lyve, that hi muste whoder gon.
Four monthes hi were in the see, in this grete turment,
That hi ne se3e nothing bote the see and the firmament ;
Tho se3en hi fur fram hem an ylle as hit were,
He cride 3urne on Jhesu Crist that hi muste aryve there.
3ut after than that Seint Brendan furst this yle i-se3,
In the see hi wende fourti dayes er hi mi3te come ter ne) ;
That hem tho3te here lyf hem was loth, this monekes were
agaste,
Hi cride 3iirne on Jhesu Crist, and his help hede faste.
A lute havene suythe streit hi fonde atte laste,
Unethe here schip com ther ne3, here ankre ther hi cast.
This monekes wende ther a-lond, wel longehem tho3te er,
Hi wende and bihulde aboute, wel murie hem tho3te ther,
So that hi se3e tuei faire wellen, that on was suythe cler,
And thother wori and thikke y-nou ; the monekes 3eode ner,
To drinke of this faire wil ; Seint Brende seide tho he hit i-sej,
" Withoute leve of other men tie some \\sy$* ^O&sst xs^
'866 Appendix.
Of olde men that therinne beoth, for mid gode wille
Hi woUeth parti therof with 30U, therfore beoth 3ut stille.'
A fair old man and suythe hor a3en hem com gon,
He wolcomede hem faird y-nou3, and Seint Brendan caste
anon.
He nom and ladde him bi the hond bi a fair wei,
Aboute into meni o stede, and siththe into an abbei.
Seint Brendan bihulde aboute, and eschte what hit were,
And what maner men were therinne, and ho wonede there ;
Stille him was that olde man, and no $af him non ansuere.
Tho se3e hi come a fair covent, and a croice to-fore hem
bere,
With taperes in eche side, monekes hit were echon,
Be vested in faire copes a3en hem hi come anon,
With processioun fair y-nou ; the Abbot bihynde cum,
And faire custe Seint Brendan and bi the hond him nom,
And ladde him and his monekes into a wel fair ha lie,
And sette hem a-doun a-renk, and wasche here fet alle.
Of the wori wel hi wasche here fet, that hi er i-se3e ;
Into the freitour hi hadde hem siththe and sette him ther
wed he3e
I-melled with his owe Covent ; tho hi were alle i-sete,
Ther com on and servede hem, and brou3te hem alle mete;
A fair whit lof he sette, bituene tuo and tuo,
White mores as hit were of erbes bifore him sette also,
Suettere thing ne mi3te beo, hi ne knewe hit no3t on,
Of the clere wel that hi se3e er the monekes dronke echon.
" Beoth nou glade," the Abbot seide, " and drinketh nou
y-nou3,
In charit6, of thulke water that 30 wolde er with W0U3 *
Hit is betere dronke in charity, whan hit is pu i-brpujt,
Than 3e hit theofliche nome, as $e hadde er i-tho3t
This bred that we eteth nou, we nuteth whanne hit is,
Ac a strong man hit bringeth ech dai to oure celer i-wis ;
We nuteth no3t bote thurf God whanne3hitis i-brou3t
For ho so douteth Jhesu Crist, him ne failleth nou3t.
Four and tuenti freres we beoth her, and whan we beoth
i-sete,
Tuelf suche loves eche dai he bringeth ous to mete ;
And feste and everech holi day, and whan hit Sonedai is,
He bringith o us four and tuenti loves, and ech monek
haveth his,
That ech frere of that he leveth wite to his soper ;
Appendix. 367
For 30U hit is to-dai i-dubled, as $e seoth nou her
For oure covent nis no^t her, for moche del is un-y-ete,
So that oure Loverd thurf His grace ech dai sendeth oure
mete,
Siththe Seint Patrikes dai, and Seint Alvey also.
We habbeth i-beo her fourscore 3er that noman necom ous to ;
Evereft oure Loverd thurf his grace i-fed ous hath echon.
This weder is murie evere ek, and sicknisse nis ther non.
And whan we schule do oure servise, oure Loverd tent oure
lijt,
And oure taperes ne beoth nothe lasse, the3 hi berne day
and ny3t."
Hi arise up and to churche wende, tho hi hadde alle y-ete,
Tuelf other freres of the queor hi mette to-ward the mete.
" Hou is this ?" quath Seint Brendan, " nere thuse no3t
with ous?"
" Leove fader," the Abbot seide, " hit mot nede beo thus :
Ther nulleth bote four and tuenti monekes in oure celle beo
i-do,
And whan 3e were ther with ous hi ne imjte no3t also ;
The while we siggeth eve-song hi wolleth sitte and ete,
Here eve-song hi wolleth sigge whan we habbeth y-ete."
SEINT BKENDAN hihuld here fair weved, him tho3te hit
was al,
Weveth and caliz and cruetz, pur cler crestal ;
Sove tapres in the queor ther were, and nomo,
And four and tuenti sigen ek, to whan hi scholde go ;
For ther were four and tuenti monekes, and everech hadde
his,
And the Abbotes sige was amidde the queor i-wis.
Seint Brendan echte the Abbot, " Sei me, leove brother,
Hou holde 30 so wel silence, that non ne speketh mid
other?"
" Oure Loverd hit wot," the Abbot seide, " we habbeth her
i-beo,
Fourscore 3er in such lyve as thu mi^te i-seo,
And ther nas nevere among ous alle l-speke in non wise
Er this tyme non other word bote oure Loverdes servise,
Ne we nere never-eft in feblesce, ne in siknesse no3t on,"
Tho Seint Brendan i-hurde this he wep for joye anon :
" Leove fader," he seide, " for Godes love, mote we bileve
here? "
868 Appendix.
" The wost wel, sir," quath this other, " je ne mowe in none
manere.
Nath oure Loverd the schowed wel what thu schalt do ?
And come ;ut to Irland a^e, and thi tuelf bretheren also,
And the thretteoth fram the to the ylle of ankres schal
wende,
And the fourteotho to helle al quic, and beo ther withouten
ende?"
Tho ther com in a furi arewe at a fenestre anon,
As he fram hevene come, and the tapres tende echon ;
Aae-ward as he com at a fenestre there,
This tapres brende longe y-nou^, ac hi no the lasse nere,
" Loverd Crist," quath Seint Brendan, " ich wondri on mi
tho3t,
Hou this tapres berneth thus, an ne wanyeth no3t."
" Nastou no3t," quath this Abbot, " in the olde lawe
i*founde,
Hou Moyses i-se^ a thorn berne franrtoppe to thegrounde?
The suythere that this thorn brende the grennere the leves
were :
Ne wenstou that oure Loverd beo her as nmti as he was
there?"
This monekes were togadere thus forte midewynter was
i-do;
Hit was tuelfthe dai er hi departede a-tuo.
ANON to Seint Hillarie's dai Seint Brendan forthe
wende,
In the see with his monekes, thur the grace that God hem
sende,
Urne up and doun in sorwe y-nouj, the see hem caste he^e.
Fram thulke tyme fur in Leynte ne lond hi ne se3e,
So that aboute Palmsonede [i] hi bihulde aboute faste,
Hi tho3te that hi se3e fur fram hem as a cloude atte laste.
This monekes wondrede moche whar this cloude were :
"Beoth stille," quath Seint Brendan, "er this 36 habbeth
i-beo there ;
Ther is oure gode procurators, that moche god ous haveth
i-do,
In the Fowelen Parays and in the Lond of Scheep also.
So that the schip atte laste to-ward this yle drou3,
A Scher-thursdai thider hi come, with travayl and sorwe
y-nouj.
Appendix. 369
This procuratour com a$en hem glad, and wolcome hem
anon,
And custe Seint Brendanes fet, and the monekes echon,
And sifcte hem siththe atte soper, for the dai hit wolde so,
And siththe wosch here aire fet, here mande to do.
Al here mande hi hulde ther, and ther hi gdnne bileve
A Gode-Fridai aldai forto Ester eve ;
An Ester eve here procuratour bad hem here schip take,
And the holi resureccioun upe the fisches rug make,
And after the resureccioun he het hem evera teo
To the Fowelen Parays, ther hi hadde er i-beo.
THIS holi men wende forth, and Godes grace nome,
So that to the grete fisch wel sone siththe hi come ;
As a lond that hovede, here caudron hi fonde there,
As hi levede upon his rug in that other $ere,
Loverd Crist ! that such a best scholde beo so stille,
And suffri men ther-uppe go, and do al here wille.
THE monekes upe the fisches rug bilevede alle longe
And songe matyns and eve-song, and siththe, tho his was
li 3 t,
Anone-ward the fisches rug hi songen here massen echon,
And evere was this mochele best stille so eni s£on.
AS this resurexioun with gret honur was i-do,
And this monekes hadde i-songe here massen also,
Aboute underne of the dai here wei to schipe hi nome,
And to the Fowelen Parays thulke dai hi come.
ANON so hi seje the monekes come, hi gonne to singe
ymone,
A$en hem with gret melodie, as hit were for than one;
And thulke that spac with hem er sone toward hem drou^.
The soun of him murie was, he wolcome de hem faire
y-nouj :
"3e an3te," he seide, " Oure Loverd Crist onury with the
beste,
He purveide jou this four stedes to habben in joure reste,
With ^oure gode procuratour, 30ure mand6 to do,
And siththe ^oure resurexioun upe this fisches rug also,
And with ous her this ente wyke for to Wvt&<yeA&j^
870 Appendix.
And fram Midewynter to Candeimasse in thille of Abbai ;
And in the grete see of occian with gret travayl )Q schulle
wende,
And in pyne al thother tyme, forte sove jeres ende :
And the Lond of Biheste God wole that je seo,
And ther-inne in joye y-nou3 fourti dayes beo ;
And to the contrai that je beoth of siththe 30 schulle
wende,
Al eseliche without anuy, and ther 30ure lyf ende.
THIS holi men bilevede ther forte the Trinity,
Here procuratour com to hem ther hi were in gret
plenW ;
He broujte hem mete and drinke y-nouj, as he hadde er
i-do,
And chargede here schip therwith and let hem wende so.
THIS holi men hem wende forth as God hem wolde sende,
For Godes grace was with hem the bet hi lni^te wende.
As hi wende upon a tyme in gret tempest y-nou3,
A gret fisch hi se3e and grislich, that after here schip drou3 ;
Berninge from out of his mouth he caste,
The water was he3ere than here schip bifore hem at eche
Waste,
With his browen wel faste he schef; this monekes were
agaste,
And cride 3urne on Jhesu Crist, and in Seint Brendan also.
After the schip so faste he schef that almest he com therto :
As he hem hadde almest of-take, and hi ne toldeno3t of here
lyve,
Another fisch out of the west ther com suymminge blyve,
And encountredt* this lithere fisch, and smot to him faste,
And for-clef his foule book in threo parties atte laste,
And thane wei as he cam er wel evene aje he drou3.
This monekes thonkede Jhesu Crist, and were joyful y-nou3-
So longe hi wende this holi men in the see aboute so,
That hi were afingred sore, for here mete was al i-do.
Ther com fleo a lute fowel, and brou3te a gret bou3
Ful of grapes suy the rede, and evene to hem drou3 ;
This grapes he tok Seint Brendan, this gode man sumdel
I0U3,
Ther-bi hi lyvede fourte ny3t, and hadde alle mete y-nou3.
Appendix. 371
THO this grapes were all i-do, hi were afingred sore,
Bi that o side hi seje an yle, and mete ther-inne more :
The yle was ful of faire treon, and so ful everech bouj
Of suche grapes as he se3 er, that to the ground hit droiy.
Seint Brendan wende up of this schip, of this grapes he nom
faste,
And bar hem to his schip, that fourti dayes hi laste.
Sone ther-after cam a gryp fleo faste in the see,
And assaillede hem faste, and here schip, and fondede hem
to sle.
This monekes cride dulfulliche. and ne told nojt of here
ly ve ;
Tho com ther flo a lutel fowel toward hem wel blyve,
That in the Fowelen Parays so ofte hem hadde i-rad.
Tho Seint Brendan i-se3 ^ em come > ne has no3t a lute glad.
This lutel fowel smot to this grymp, and sette his dunt wel
heje,
The furste dunt that he him 3af he smot out aither e$Q ;
This lithere best so he SI03 that he ful into the see ;
Thing that God wole habbe i-wist ne mai nothing sle.
This holi men wende in the sea aboute her and there ;
Ac in on of the four stedes in reste evere hi were.
OTYME a Seint Petres dai, grete feste with here tunge
In the see hi makede of Seint Peter, and here servise
sunge ;
Hi come in stede of the see, the see so cler hi founde
That hi se3e on bi eche half clerliche to the grounde.
Hem tho3te the ground i-heled was with fisches at one hepe,
That hi ne se3e non other grounde bote as hi leye aslepe.
This monekes hete Seint Brendan that he softe speke,
That hi ne wei3te no3t the fisches, leste hi here schip breke.
"What is 30U ?" quath Seint Brendan "whar-of beo 30
of-drad ?
Upe the maistres rug of alle fisches 3e habbeth y-maked 30U
glad,
And ano-ward his rug fur y-maked, and doth from 3ere to
3ere."
This holi man makede loudere song, as hit for than one were.
rpHE fisch sturte upe with here song, as hi awoke of
JL slepe,
And flote al aboute the schip, asbiWet^sk cfd&V^^n
372 Appendix.
So thikke hi flote aboute bi echo half, that non other water
me ne se3,
And bisette this schip al aboute, ac hi ne come ther ne}.
So thikke hi were aboute the schip, and suede hit evere so,
The while this holi man his masse song, forte he hadde i-do ;
And tho the masse was i-do, eche wende in his ende.
Moche wonder he mai i-seo, ho so wole aboute wende.
The wynd was strong, and stif y-nou3, and drof the schip
faste,
As fur as hi wende sove ni$t the clere see i-laste,
So that hi se3e in the see as clerliche as hi scholde alonde,
Gret wonder hadde the gode men, and thonke de Godes
sonde.
THO com ther a southerne wynd, that drof hem forth ward
faste
Ri3t evene no3th hi nuste whoder, that ei3te dawes hit laste ;
Tho se3e hi fur in the north a lond durk y-nou3,
Smokie as ther schipes were, thider-ward here schip drou3<.
Tho hurden hi of bulies gret blowinge there,
And gret beting and noyse y-nom, as ther thundre were ;
So that Brendan agaste sore, and him blescede faste.
Ther cam out a grislich wht wel lither atte laste ;
Thurf suart and berning al his e3en upe hem de caste,
And turnde him in anon ; this monekes were agaste.
This lither thing maked a cri that me mi^te i-hure wide ;
Tho come ther suche schrewen mo wel thicke bi eche side,
With tangen and with hameres berninge meni on,
To the brym hi urne of the see after the schip echon.
Tho hi ne mi3te come ther ne3, hi gonne to crie faste,
And here oules al bremringe after the monekes caste ;
That me ne mi3te nothing bote fur i-seo ne i-hure,
The see as he ful a-doun tho3te ek al a-fure.
Ech caste upon other his oules al an he3,
And aboute the schip in the see, ac nevere ne cam non ne3.
Atte laste hi turnde hem a3en, tho hi ne spedde no3t there,
And al that lond tho3te hem ek a-fur as the3 hit were,
And al the see ther-aboutc smokede and brende faste
Strong was that stench and that longe i-laste.
Tho the monekes were so fur that hi ne n^te i-seo no-more,
Here 3ullinge 3ut hi hurde, the schrewen wepe sore.
" Hou thin3th you," quath Seint Brendon, " was this a
muriepas?
^
Appendix. 373
We ne wilnyeth come here no more, an ende of helle hit was,
And the develen hopede wel of ous habbe i-had a god cas ;
Ac i-hered beo Jhesu Crist, hi caste an ambesas."
/T1HE Southerne wynd i-laste jut, and drof hem evere
1 forth,
So that hi se^e an hulle wel he3 fur in the north,
Cloudi and berninge smoke, gret stench was there ;
The lie of the fur stood an hej as hit a was there :
If ther was moche smoke in than other, 3ut was ther wel
more.
On of his monkes bigan tho to wepe and 3ulle sore ;
For his tyme was to i-come that he ne mijte no leng abide,
He hipte him amidde the see out of the schip biside,
And orn him faste upon this water to this grisliche fure ;
He cride and $al so dulfulliche, that ruthe hit was to hure ;
" Alias !" he seide, " mi wrecche lyf ! for nou ich i-seo myn
ende,
Mid 30U ich habbe in joye i-beo, and y ne mai mid 30U wende :
Accursed beo heo that me bar, and the tyme that ich was
i-bore,
And the fader that me bi3at, for ich am nou for-lore I"
A 3EN him develen come anon, and nome thane wre<$che
/l_ faste,
And defoulede him stronge y-nou3, and amidde the fur him
caste.
Tho he fonde that Seint Brendan seide tho he out wende,
Him faillede grace, hou so hit was, his lyf to amende.
So stronge brend« the mountayne, that nothing hi ne seje,
The 3ut hi were fur ther-fram, bote fur and lie.
Tho turnde the wynd into the north ; and south- ward hem
drof faste,
In thulke side strong y-nou3 sove ny3t the wynd i-laste.
SO longe hi wende evene South, that hi se$e attan
ende
A hard rock in the see, and the see ther-over wende ;
Ther-over the see caste i-lome and ofte he was bar.
Tho hi come the roche ne3 of other hi were i-war :
Ano-ward the se hi se3e sitte, wan the see withdrouj,
A wrecche gost sitte naked, bar arLdTftfe^Y^^-\&fty>
374 Appendix.
Above him was a cloth i-teid mid tuei tongen faste,
The nyther ende tilde to his chynne, over al the wynd him
caste,
That the water withdrou^, the cloth that heng he$e
Beot as the wynd bleu the wrecehe amidde than eje.
The wawes beote him of the see bifore and eke bihynde ;
Wrecchedere gost than he was ne mai noman fynde.
Seint Brendan bad him a Godes name telle him what he were,
And what he hadde God mis-do, and whi he sete there.
" Ich am," he seide, " a dulful gost, wrecehe Judas,
That for pans oure Loverd solde, and an urthemid him was;
Nis this no3t mi ri3te stede. ac oure Loverd me doth grace
To habbe her mi parays, as 36 seoth, in this place,
For no godnisse that ich habbe i-do, bote of oure Loverdes
milce and ore,
For y ne mijte habbe so moche pyne that y nere worthe
more;
For in the brenninge hul that ech of 30U i-say
Mi ri^t is to beo and brenne bothe nyat and day.
Ther ich was this other dai tho 30ure brother thider com,
And was into pyne i-lad, and sone haddie his dom ;
Therfore helle was the glad y-nou3, that he makede the
grettere lye
For joye tho he was i-come that 3e so fur i-sye.
So he doth whan eni soule furst is thider i-come.
Thurf oure Loverdes suete milce ich am nou thanne y-nome ;
For ich am her ech Soneday, and fram the Saterdayes eve
Forte hit beo thane Soneday eve her ich shal bileve,
And at Midewynter ek forte twelfthe day beo i-do,
And fram byginning ek Ester forte Whitsoneday also,
And at oure Lefdi feste ek, for ful of milce* heo is ;
In al the other tyme of the 3er in hell ich am i-wis,
With Pilatus, Herudes, Anne, and Kayfas.
Bote ich mai cursi the tyme that ich i-bore was ;
And ich bidde 30U for the love of God that 3c fondie in alle
wyse,
That ich bileve her al ni3t forte the sonne arise,
And that 3e wite me fram the develen that cometh sone
after me."
SEINT Brendan seide, " Thurf Godes grace we schulle
schulde the :
Tel me what is the cloth that so he^e hongeth there.'
Appendix. 375
" Tho ich was an urthe," quath Judas, "and oure Loverdes
pans ber,
This cloth ich $af a mesel, and for myne nas hit no3t,
Ac hit was mid oure Loverdes pans and mid oure bretherne
i-bo3t ;
Ac for ich hit 3af for Godes love nou hit is me bifore,
For me ne schal nothing for him do that schal beo forlore ;
And for hit was other mannes, as myn inwit understod,
Hit me doth the} hit hongi her more harm than god,
For hit bet in myn e$en sore, and doth me harm y-nouj."
Her me mai i-seo which hit is to jyve other manes with
wou*,
As woleth meni riche men mid unri3t al dai take
Of pore men her and thar, and almisse siththe make ;
That hi doth for Godes love ne schal hem no3t beo for^ute,
Ac to pyne hit schal hem turne, as hi mowe thanne wite.
" The tongen also," quath Judas, " that 30 seoth hongen
an he3,
Preostes ich 3af an urthe, therfore here hi beoth ;
For clenliche me schal eche thing fynde that me doth for his
love.
The ston upe whan ich sitte, that maketh me sitte above,
Ina wei ich him fond ligge ther no neod nas to ston,
Ich caste him in a du.^ dich that me mi3te ther-over gon,
Fewe gode dede ich haube i-do that iche mowe of telle,
Ac non so lute that y ne fynde her other in helle."
TPHO hit was eve thane Sonedai, the develen come
Jt Waste,
T lede to helle this wrecche gost ; hi cride and 3ulle faste, .
"Wend hunne," hi seide, " thu Godes man, thunastnojt
her to done,
Let ous habbe oure felawe and lede to helle sone ;
For we ne thore oure maister i-seo er we him habbe i-brou3t :
Wend from him, for hit is tyme, and ne lette ous no^t."
" 1 lette you no3t," quath Seint Brendan, " ne ne witie 30U
her,
That doth oure Loverd Jhesu Christ, that is of more poer."
* *TTOU therstou," quath this develen, " bifore him nemne
11 his name ?
Ne bitrayde he him and solde ek te dethe with grete
schame ?"
376 Appendix.
Seint Brendan seide, " In his name ich hote jou as ich mai,
That 30 ne tuouche him nojt to nijt, er to morwe that hit
boo day."
Orisliche the develen 3ulle, and ajen gonne fleo.
Judas thonkede pitousliche, that deol hit was to seo.
A-morwe, so sone as hit was dai, the develen gonne blaste,
Grisliche hi cride and 3ulle also, and chidde also faste,
" Awei I" he seide, " thu Godes man, acursed beo the stounde
That thu come her owhar about, and that we there here
f ounde :
Oure maister ous hath i-turmented so grisliche allonge nijt,
And stronge y-nou3, * or we ne brou3te mid ous this lithere
wi3t.
Ac we wolleth ous wel awreke, upe him silve hit schal go,
For we schulle this six dayes therfore dubli his wo."
This wrecche gost quakede tho, that reuthe hit was to telle ;
The develen him nome wel Grisliche, and bere into helle.
Ac Seint Brendan hem forbed in oure Loverdes name,
That he nadde for thulke ni*t nevere the more schame.
Seint Brendan and his monekes in the see forth wende
Ri3t threo dayes evene south, as oure Loverd hem sende ;
The furde dai hi se3e an yle al bi southe an b^,
Seint Brendan si3te sore tho he this yle i-se3,
" Poul," he seide, " the ermite, is in the yle that ich i-seo,
Ther he hath withoute mete this fourti 3er i-beo."
fPUO hi come to this yle, yn hi wende echon,
I The ermite that was so old a3en hem com gon ;
His her to his fet tilde of berde and of heved,
. And helede al about his bodi, nas ther no bar on him bileved ;
None other clothes nadde he on, his lymes were all hpre,
Seint Brendan him bihulde, and gan to sike sore,
" Alias I" he seide, "ich have so 3are in stede monek i-beo,
And nou in lyf of an angel a man ich i-seo."
** T)EO stille," quath this Ermite, "God doth bet bi
JJ the,
For he schoweth the more than eni other of his priveit6 :
For o monek lyveth bi the swynk of his owe honde,
And thurf oure Loverdes grace the lyvest, and thurf his
sonde ;
Of the Abbey of Seint Patrik monek ich was i-wis,
And of his rJburch ai a waT(te\T\. *W. ^^m^Vc^\&\
Appendix. 377
Adai ther com a man to me, ich eschte what he were,
Ich am, he seide, thyn abbod, of me nave thu no fere.
Non other man than Seint Patrick abbot nis, ich sede.
No ich hit am, quath this other," ne therstou nothing drede
To morwe arys sone days to the see thu must wende,
A schip thu schal fynde $are, as oure Loverd the wole sende :
Do the forth in thulke schip in the see wel wide,
And hit wole the lede into the stede ther thu schalt abide.
Sone a morwe ich aros to don his holi bone,
Forth ich wende to the see, a schip ich foii'd sone,
Mid me ich let the schip i-worthe ; welevene forth hit wende,
Thane sovethe dai into this yle oure Loverd me sende.
So sone ich was out of tho schip, a$e thane wei hit nom,
As evene as hit mi3te drarne ri3t as hit thider com.
Eling ich $eode her alone, confort nadde ich non,
So that upe his hynder fet an oter ther com gon,
Mid his forthere fet he brou3te a fur-ire and a ston,
Forto smyte fur therwith, and of fisch god won.
This oter wende a$e anon ; ich makede me fur wel faste,
And seoth me fisch a Godes name that threo dayes i-laste,
So that evere the thridde dai this oter to me drou^,
And brou3te me mete that ich hadde threo dayes y-nou3 ;
Water of this harde ston, thurf oure Loverdes sonde,
Ther sprong out ech Sonedai to drinke and to wasche myn
honde.
rnHO ich hadde her in thisse lyve thretti 3er i-beo,
L This welle him gan furst to schewe, that thu mi3t her i-seo.
Bi this wille ich have i-lyved fonr and tuenti, er nou non,
And vyfti 3er ich was old tho ich gan hider gon ;
So that of an hondred 3er and tuenti ther-to
Bi this tyme ich am i-redi oure Loverdes wille to do,
And mi deth ich abide her, whan hyne wole me sende,
Whan God wole that ich come to him and out of this wordle
wende.
And nym with the of this water what thu hast neode ther-to,
And wend forth faste in the see, for thi wei nis no3t i-do ;
For thu schalt 3ut in the see fourti dayes fare,
Thanne thu schalt thin Ester holde ther thu hast i-do 3are,
And thanne thu shalt wende forth to the Lond of Biheste,
And ther thu schalt fourti dayes bileve atte meste,
And to thin owe lond a3e thu shalt wende so."
This gode men with deol y-nouj (\e^^^^>2tvsx^^A»a^
S78 Appendix.
11HIS gode men hem wende forth in the see faste,
Fourti dayes evene south the while Leynte i-laste ;
To here gode procuratour an Ester eve hi come.
With hem he makede joye y-noii3, as he dude er i-lome,
He ladde hem to this grcte fisch, thider hi come an eve,
This Ester ni$t forte a-morwe ther hi scholde bileve,
Ther hi seide here matyns and here masse also.
This fisch bigan to moevi him tho the mass was i-do,
And bar this monekes forth with him, and swam forth wel
faste,
- In the grete see wel grislich, this monekes were agaate,
A wonder thing hit was to mete, ho so hit hadde i-seil,
A so gret best abonte wende into al the contreye.
To this Fowelen Parays this monekes he ladde echon,
And sette hem up ther hoi and sound, and wende aje anon.
Tho this monekes thider come wel joyful hi were ;
Forte after the Trinite hi bileved thero,
For here procuratour bi thulke ty*ie broujte hem mete
y-nou|,
As he hadde er ofte i-do, into here schip hit drou;,
And wende forth with hem whoder oure Loverd hem sende.
Ri3t evene toward than est fourti dayes hi wende ;
Tho this fourti dayes were i-do hit bigan to haweli faste,
A wel dure myst there com also that wel longe i-laste.
" Beoth glad," quath this procuratour, " and makieth grete
feste,
For ich hit wot ye beoth nou nej the Lond of Biheste."
rpHO hi come out out of thisdurke mist, and mijte aboute
I. i-seo,
XJnder the faireste lond hi come that evere mijte beo ;
So cler and so li$t hit was, that joye ther was y-nou$,
Treon ther were ful of frut wel thikke on everech bouj,
Thikke hit was biset of treon, and the treon thicke bere,
JHiapplen were ripe y-nou^, ri^t as hit harvest were.
Fourti dayes aboute this lond hi hem gonne wende,
Hi ne mi3te fynde in non half of this lond non ende ;
Hit was evere more dai, hi ne fonde nevere nyat,
Hi ne wende fynde in no stead so moche cler lijt.
The eir was evere in o stat, nother hot ne cold,
Bote the joye that hi fonde ne mai never beo i-told.
So that hi come to a fair water, hi ne mi^te no3t over wende ;
Ac over hi n^te the lond i-seo iwt m&o\to. «&3&.
^
Appendix. 379
rpHO cam ther to hem a junglich man, swyse fair and
1 hende,
Fairere man ne mi^te beo, that our Loverd hem gan sende.
He wolcome ech bi his name, and custe hem echon,
And honurede faire Seint Brendan, and nom him bi the
hond anon.
" Lo," he seide, " her is the lond that ye habbeth i-sojt
wyde,
And the lengere for oure Loverd wolde that $e schulde abyde,
For yescholde in the grete see his priveitez i-seo.
Chargieth joure schip with this frut, for 3c ne mo we no leng
her beo,
For thu most to-ward thin owe lond a3e-wardes wende,
For thu shalt sone out of the wordle, thi lyf is nej than ende.
This water that ae her i-seoth deleth this lond a-tuo ;
This half 30U thi^th fair y-nou3, an< ^ thother half also ;
A 3und half ne mowe 3e come no*t, for hit nis no3t ri^t.
This frut is evere i-liche ripe, and this lond i-liche li3t.
And whan oure Loverd ech maner man to him hath i-drawe,
And ech maner men knoweth him, and beoth under his lawe,
This lond wole thanne schewe to-ward the wordles ende,
Hem that beoth him next i-care er hi hunnes wende."
Seint Brendan and his felawes of this frut nome faste,
And of preciouse stones, and into here schip caste,
And faire and wel here leve nome tho this was al i-do,
And mid wop and deol y-nou3 departede tho a-tuo,
And wende hem ham-ward in the see, as oure Loverd hem
sende,
And wel rathere come hem horn than hi out-warde wende.
Here bretheren, tho hi come hom, joyful were y-nou3.
This holi man Seint Brendan to-ward dethe drou3 ;
For ever-eft after thulke tyme of the wordle he ne ro3te,
Bote as a man of tho ther wordle, and as he were in thojte.
He deide in Irlande after thulke stounde ;
Meni miracle me hath ther siththe for him i-founde ;
An abbei ther is arered ther as his bodi was i-do :
Nou God ous bringe to thulke joye that his soule wende to
AMEN.
380 Appendix.
PROSE LIFE OF ST. BRANDAN.
Herb beqynneth the Lyfe op Saynt Brandon.
Saynt Brandon, the holy man, was a monke, and borne in
Yrlonde, and there he was abbot of an hous wherein were a
thousand monkes, and there he ladde a full strayte and holy
lyfe, in grete penaunce and abstynence, and he governed his
monkes ful vertuously. And than within shorte tyme after,
there came to hym an holy abbot that hyght Beryne to
vysyte hym, and eche of them was joyf ull of other ; and than
Saynt Brandon began to tell to the abbot Beryne of many
wonders that he had seen in dy verse londes. And whan
Beryne herde that of Saynt Brando*, he began to sygh, and
sore wepte. And Saynt Brandon comforted him the best
wyse he coude, sayenge, " Ye come hyther for to be joyf ull
with me, and therefore for Goddes love leve your mournynge,
and tell me what mervayles ye have seen in the grete see
occean, that compasseth all the worlde aboute, and all other
waters comen out of hym, whiche renneth in all the partyes
of the erth." And than Beryne began to tell to Saynt
Brandon and to his monkes the mervay lies that he had seen,
full sore wepynge, and sayd, " I have a sone, his name is
Mernoke, and he was a monke of grete fame, whiche had
grete desyre to seke aboute by shyppe in dvverse countrees,
to fynde a solytary place wherein he myght dwell secretly
out of the besynesse of the worlde, for to serve God quyetly
with more devocyon ; and I counseyled hym to sayle into an
ylonde ferre in the see, besydes the Mountaynes of Stones,
whiche is ful well knowen, and than he made hym redy, and
sayled thyder with his monkes. And whan he came thyder-
he lyked that place full well, where he and his monkes
served our Lorde full devoutly.'' And than Beryne sawe in
a visyon that this monke Mernoke was sayled ryght ferre
eestwarde into the see more than thre dayes saylynge, and
sodeynly to his semynge there came a derke cloude and
overcovered them, that a grete parte of the daye they sawe
no lyght ; and as our Lorde wold, the cloude passed awaye,
and they sawe. a full fayrylovid^xvdit^d.^wa.rdthey drewe.
Appendix. 381
In that ylonde was joye and rayrth ynough, and all the
erth of that ylonde shyned as bryght as the sonne, and there
were the fayrest trees and herbes that ever ony man sawe,
and there were many precyous stones shynynge bryght, and
every herbe there was ful of flyures, and every tree ful of
fruyte ; so that it was a glorious sight, and an hevenly joye
to abyde there. And than there came to them a fayre yonge
man, and fullcurtoysly he welcomed them all, and called every
monke by his name, and sayd that they were much bounde to
prayse the name of our Lorde Jesu, that wold of His grace
shewe them that glorious place, where is ever day, and never
night, and this place is called Paradyse Terrestre. But by
this ylonde is an other ylonde wherein no man may come.
And this yonge man sayd to them, " Ye have ben here halfe
a yere without meet, drynke, or slepe." And they supposed
that they had not ben there the space of half an houre, so
merry and joyfull they were there. And the yonge man
tolde them that this is the place that Adam and Eve
dwelte in fyrst, and ever should have dwelled here, yf that
they had not broken the commaundement of God. And than
the yonge man brought them to thyr shyppe agayn, and
sayd they might no lenger abyde there ; and whan they were
all shypped, sodeynly this yonge man vanysshed away out
of thyr sight. And th ;;i within shorte tyme after, by the
purveyaunce of our Lorue Jesu, they came to the abbey where
Saint Brandon dwelled, and than he with his bretherne
receyved them goodly, and demaunded where they had ben
so longe ; and they sayd, " We have ben in the Londe of
Byheest, to-fore the gates of Paradyse, where as is ever day,
and never night. M And they sayd all that the place is full
delectable, for yet all theyr clothes smelled of the swete and
joyfull place. And than Saynt Brandon purposed soone
after for to seke that place by Goddes helpe, and anone
began to purvey for a good shyppe, and a stronge, and
vytaylled it for vij. yere : and than he toke his leve of all his
bretherne, and toke xij. monkes with him. But or they
entred into the shyppe they fasted xl. dayes, and lyved
devoutly, and eche of them receyved the Sacrament. And
whan Saynt Brandon with his xij. monkes were entered into
the shyppe, there came other two of his monkes, and prayed
him that they myght sayle with hym. And than he sayd,
" Ye may sayle with me, but one of you shall go to hell, or
ye come agayn." But not ior ttiat \ft1er3 \*o\& ^^XObn^
382 Appendix.
And than Saynt Brandon badde the shypmen to wynde
up the sayle, and forth they sayled in Godaes name, so that
on the morow they were out of syght of ony londe ; and xl.
dayes and xl. nightes after they sayled playn eest, and than
they saw an ylonde ferre fro them, and they sayled thyder-
warde as fast as they coude, and they sawe a grete roche of
stone appere above all the water, and thre dayes they sayled
aboute it or they coude gete into the place. But at the last,
by the purveyaunce of God, they founde a lyttell haven, and
there went a-londe everychone, and than sodeynly came a
fayre hounde, and fell down at the feet of Saynt Brandon,
and made hym good chere in his maner. And than he badde
his bretherne, " Be of good chere, for our Lorde hath sent
to us his messenger, to lede us into some good place.'' And
the hounde brought them into a fayre hall, where they
founde the tables spredde redy, set full of good meet and
drynke. And than Saynt Brandon sayd graces, and than
he and his bretherne sate down, and ete and dranke of suche
as they founde ; and there were beddes redy for them,
wherin they toke theyr rest after theyr longe labour. And
on the morowe they returned agayne to theyr shyppe, and
sayled a longe tyme in the see after or they coude fynde
ony londe, tyll at the last, by the purveyaunce of God, they
sawe ferre fro them a full fayre ylonde, ful of grene pasture,
wherein were the whytest and gretest shepe that ever they
sawe ; for every shepe was as grete as an oxe. And soone
after came to them a goodly olde man, whiche welcomed
them, and made them good chere, and sayd, " This is the
Ylonde of Shepe, and here is never cold weder, but ever
sommer, and that causeth the shepe to be so grete and
whyte ; they ete of the best grasse and herbes that is ony
where." And than this olde man toke his leve of them, and
bad them sayle* forth ryght eest, and within shorte tyme,
by Goddes grace, they sholde come into a place lyke para-
dyse, wherein they shold kepe theyr Eestertyde.
And than they sayled forth, and came soone after to that
lond; but bycause of lytell depthe in some place, and in
some place were grete rockes, but at the last they wente
upon an ylonde, wenynge to them they had ben safe, and
made thereon a fyre for to dresse theyr dyner, but Saynt
Brandon abode sty 11 in the shyppe. And when the fyre was
ryght bote, and the meet nygh soden, than this ylonde
began to move ; wheieoi tYifc mox&sfc N*sra aferde, and
Anpendix. 383
fledde anone to the shyppe, and lefte the fyre and meet
behynde them, and mervayled sore of the movyng. And
Saynt Brandon comforted them, and sayd that it was a
grete fisshe named Jasconye, whiche laboureth nyght and
daye to put his tayle in his mouth, but for gretnes he may
not. And than anone they sayled west thre dayes and
thre nyghtes or they sawe ony londe, wherfore they were
ryght hevy. But soone after, as God wold, they sawe a
fayre ylonde, full of floures, herbes, and trees, whereof they
thanked God of his good grace, and anone they went on
londe. And whan they had gone longe in this, they founde
a ful fayre well, and thereby stood a fayre tree, full of
bowes, and on every bough sate a fayre byrde, and they
sate so thycke on the tree that unneth ony lefe of the tree
myght be seen, the nombre of them was so grete ; and they
songe so meryly that it was an hevenly noyse to here.
Wherefore Saynt Brandon kneled down on his knees, and
wepte for joye, and made his prayers devoutly unto our
Lord God to knowe what these byrdes ment. And than
anone one of the byrdes fledde fro the tree to Saynt
Brandon, and he with flykerynge of his wynges made a full
rnery noyse lyke a fydle, that hym semed he herde never so
joyfull a melodye. And than Saynt Brandon commaunded
the byrde to tell hym the cause why they sate so thycke on
the tree, and sange so meryly. And fchau the byrde sayd,
" Somtyme we were aungels in heven, but whan our mayster
Lucyfer fell down into hell for his hygh pryde, we fell with
hym for our offences, some hyther and some lower, after
the qualyt6 of theyr trespace ; and bycause our trepace (sic)
is but lytell, therefore our Lorde hath set us here out of all
payne in full grete joye and myrth, after his pleasynge, here
to serve hym on this tree in the best manner that we can.
The Sonday is a day of rest fro all worldly occupacyon ;
and, therefore, that daye all we be made as whyte as ony
snow, for to prayse our Lorde in the best wyse we may.
And than this byrde sayd to Saynt Brandon, " It is xij.
monethes past that ye departed fro your abbey, and in the
vij. yere hereafter ye shall so the place that ye desyre to
come, and all this vij. yere ye shal kepe your Eester here
with us every yere, and in the ende of the vij. yere ye shal
come into the Londe of Byhest." And this was on Eester
daye that the byrde sayd these wordes to Saynt Brandon.
And than this fowle flewe agayn to \\\& iA&^^fc 'O&ak ^^^ *s&.
384 Appendix.
the tree. And than all the byrdes began to synge even-
songe so meryly, that it was an hevenly noyse to here ; and
after souper Saynt Brandon and his felaweswente to bedde,
and slepte well, and on the morowe they arose betymes ;
and than those byrdes began matyns, pryme, and houres,
and all suche service as Chrysten men use to synge.
And Saynt Brandon with his felawes abode there viij.
wekes, tyll Trinity Sunday was past, and they sayled
agayne to the Ylonde of Shepe, and there they vytayled
them wel, and syth toke theyr leve of that olde man, and
returned agayn to shyppe. And than the byrde of the tree
came agayn to Saynt Brandon, and said, " I am come to
tell you that ye shall sayle fro hens into an ylonde, wherein
is an abbey of xxiiij. monkes, whiche is fro this place many
a myle, and there ye -shall holde your Chrystmasse, and
your Eester with us, lyke as I tolde you." And than this
byrde flewe to his felawes agayn. And than Saynt Brandon
and his felawes sayled forth in the occyan ; and soone after
fell a grete tempest on them, in whiche they were gretely
troubled longe tyme, and sore forelaboured. And after that,
they founde by the purveyaunce of God an ylonde whiche
was ferre fro them, and than they full mekely prayed to
our Lord to sende them thyder in safete, but it was xl.
dayes after or they came thyder, wherefore all the monekes
were so wery of that trouble that they set lytel price by
theyr lyves, and cryed contynually to our Lord to have mercy
on them, and bringe them to that ylonde in safete. And
by the purveyaunce of God, they came at the last into a
lytell haven ; but it was so strayte that unneth the shyppe
might come in. And after they came to an ancre, and
anone the monkes went to londe, and whan they had longe
walked about, at the last they founde two fayre welles;
that one was fayre and clere water, and that other was
somewhat troubly and thycke. And than they thanked our
Lorde full humbly that had brought them thyder in safete,
and they wolde fayne have droken of that water, but
Saynt Brandon charged them that they sholde take none
without lycence, " for yf we absteyne us a whyle, our Lord
wyll purvey for us in the best wyse." And anone after
came to them a fayre old man, with hoor heer, and welcomed
them ful mekely, and kyssed Saynt Brandon, and ledde
them by many a fayre welle tyll fchey came to a fayre abbey,
where they were receyved with grete honour, and solempne
Appendix. 385
processyon, with xxiiij. monkes all in ryal copes of cloth of
golde, and a ryall crosse was before them. And than the
abbot welcomed Saynt Brandon and his felawshyp, and
kyssed them full mekely, and toke Saynt Brandon by the
hande, and ledde hym with his monkes into a fayre hall,
and set them downe a-rowe upon the benche ; and the abbot
of the place wasshed all theyr feet with fayre water of the
well that they sawe before, and after ladde them into the
fraytour, and there set them amonge his covent. And
anone there came one by the purveyaunce of God, which
served them well of meet and drynke. For every monke
had set before hym a fayre whyte lofe and whyte rotes and
herbes, whiche were ryght delycyous, but they wyst not
what rotes they were ; and they dranke of the water of the
fayre clere welle that they sawe before whan they came
fyrst a-londe, whiche Saynt Brandon forbadde them. And
than the Abbot came and chered Saynt Brandon and his
monkes, and prayed them to ete and drynke for charit6,
"for every day our Lorde sendeth a goodly olde man that
covereth this table, and setteth our meet and drynke to-fore
us ; but we knowe not how it cometb, ne we'ordeyre never
no meet ne drynke for us, and yet we have ben lxxx. yere
here, and ever our Lorde (worshipped mote be he !) fedeth
us. We ben xxiiij. monkes in nombre, and every feryall
day of the weke he sendeth to us xij. loves, and every
Sondaye and feestful day xxiiij loves, and the breed that
we leve at dyner we ete at souper. And no we at your
comynge our Lorde hath sente to us xlviij. loves, for to
make you and us mery togyder as brethern, and alwaye xij.
of us go to dyner, whyles other xij. kepe the quere ; and
thus have we done this lxxx. yere, for so longe have we
dwelled here in this abbey ; and we came hyther out of the
abbey of Saynt Patrykes in Yrelonde ; and thus, as ye se,
our Lorde hath purveyed for us; but none of us knoweth
how it cometh, but God alone, to whome be gyven honouy
and laude worlde without ende. And here in this londe in
ever fayre weder, and none of us hath ben syke syth w
we came hyther. And whan we go to Masse, or to on
other servyce of our Lord in the chirche, anone seve
tapers of waxe been set in the quere, and ben lyght at
every tyme without mannes hande, and so brenne daye
and nyght at every houre of servyce, and never waste tve
nrynysshe as longe as we havebeen\\e«fe,^\^^\^Vn^^^K^» ,,>
386 Appendix.
And than Saynt Brandon wente to the chirche with the j
abbot of the place, and there they sayd evensonge togyder
fall devoutly. And than Saynt Brandon loked up- ward to-
warde the Crucifyxe, and sawe our Lorde hangynge on the
crosse, which was made of fyne cristal and curyously
wrought; and in the quere were xxiiij. setes for xxiiij.
monkes, and the vij. tapers brennynge, and the abbottes
sete was made in the myddes of the quere. And than
Saynt Brandon demanded of the abbot how longe they had
kepte that scylence that none of them spake to other/ 1
And he sayd, " This xxiiij, yere we spake never one to
another/ 1 And than Saynt Brandon wepte for joye of theyr
holy conversation. And than Saynt Brandon desyred of
the abbot that he and his monkes might dwell there styll
with hym. To whom the abbot sayd, " Syr, that may ye
not do in no wyse, for our Lorde hath shewed to you in
what maner ye shall be guyded tyll the vij. yere be fulfylled,
and after that terme thou shalte with thy monkes returne
into Yrlonde in safety ; but on of the two monkes that
came last to you shall dwell in the Ylonde of Ankers, and
that other shall go quycke to hell. And as Saynt Brandon
kneled in the chirche, he sawe a bryght shynynge aungell
come in at the wyndowe, and lyghted all the lyghtes in the
chirche, and than he flewe out agayn at the wyndowe unto
heven ; and than Saynt Brandon mervayled gretly how the
lyght brenned so fayre and wasted not. And than the
abbot sayd that it is wryten that Moyses sawe a busshe all
on a fyre, and yet it brenned not, " and therefore mervayle
not thereof, for the myght of our Lorde is now as grete as
ever it was/'
And whan Saynt Brandon had dwelled there fro Chryst-
masse even tyll the xij. daye was passed, than he toke his
leve of the abbot and covent, and returned with his monkes
to his shyppe, and sayled fro thens with his monkes to-
warde the abbey of Saynt Hylaryes, but they had grete
tempestes in the see fro that time tyll Palme Sondaye
And than they came to the Ylonde of Shepe, and there
were receyved of the olde man, whiche brought them to a
fayre hall and served them. And on Sher-Thursdaye after
souper he wasshed theyr feet, and kyssed them, lyke as our
Lorde dyd to his disciples, and there abode tyll Saturdaye,
Eester even, and than they departed, and sayled to the
place where the grete lyases \fc^, axv& umka >8ae<j w^
Appendix. 387
theyr caudron upon the fysshes backe whiche they had left
there xij. monethes to-fore, and there they kepte theservyce
of the resurreccyon on the fysshes backe ; and after they
sayled the same daye by the mornynge to the ylonde where
as the tree of byrdes was, and than the sayd byrde welcomed
Saynt Brandon and all his felawshyp, and went agayn
to the tree, and sang full meryly. And there he and his
monkes dwelled fro Eester tyll Trynite Sondaye, as they
dyd the yere before, in full grete joye and ^yrth ; and dayly
they herde the mery servyce of the byrdes syttynge on the
tree. And than the byrde tolde to Saynt Brandon that he
sholde returne agayne at Chrystmasse to the abbey of
monkes, and at Eester thyder agayn, and the other dele of
the yere labour in the occean in full grete perylles, " and
fro yere to yere tyll the vij. yere ben accomplysshed, and
than shall ye come to the joyfull place of Paradyse, and
dwell there xl. daye in full grete joye and myrth ; and after j^ u >
ye shall returne home into your owne abbey in safet6, and^V*^
there end your lyf, and come to the blysse of heven, tc\\^ •>*
whiche our Lorde bought you with his precyous blode.'\. r ^ r
And than the aungell of oure Lorde ordeyned all thynge
that was nedefull to Saynt Brandon and to his monkes, in
vytayles and all other thynges necessary. And than they
thanked our Lorde of nis grete goodnes that he had
showed to them ofte in theyr grete nede, and than sayled
forth in the grete see occean abydynge the mercy of our
Lord in grete trouble and tempestes, and soone after came
to them an horryble fysshe, which folowed the shyppe long
tyme, castynge so moche water out of his mouth into the
shyppe, that they supposed to have ben drowned. Where-
fore they devoutly prayed to God to delyver them of that
grete peryll. And anone after came an other fysshe, greter
than he, out of the west see, and faught with him, and at
the laste clave hym in thre places, and than returner
agayne. And than they thanked mekely our Lord of theye
delyveraunce fro this grete peryll ; but they were in gretd
hevynesse, because theyr vytayles were nygh spente. But,
by the ordynaunce of our Lorde, there came a byrde, and
brought to them a grete braunche of a vine, full of reed
grapes, by whiche they lyved xiflj dayes ; and than they
came to a lytell ylonde, wherein were many vynes full of
grapes, and they there londed, and thanked God, and ^adted
as many grapes as they lyved \yy *\. fa^** *i\«^*fc*v^
388 Appendix.
saylynge in the see in many a storme and tempest. And
as they thus sayled, sodeynly came fleynge towarde
them a grete grype, which assayled them, and was lyke to
have destroyed them ; wherefore they devoutly prayed for
helpe and ayde of our Lord Jesu Chryst. And than the
byrde of the tree of the ylonde where they had holden
theyr Eester to-fore came to the grype, and smote out both
his eyen, and after slewe hym ; wherof they thanked our
Lorde, and than sayled forth contynually tyll Saynt Peters
daye, and than songen they solempnely theyr servyce in
the honour of the feest. And in that place the water was
so clere, that they myght se all the fysshes that were aboute
them, whereof they were full sore agast, and the monkes
counseyled Saint Brandon to synge no more, for all the
fysshes lay than as they had slepte. And than Saynt
Brandon sayd, " Drede ye not, for ye have kepte by two
Eesters the feest of the resurrection upon the grete fysshes
backe, and therefore dread ye not*jf these lytel fysshes."
And than Saynt Brandon made hym redy, and wente to
masse, and badde his monkes to synge the best wyse they
coude. And than anone all the fysshes awoke, and came
about the shippe so thicke, that unneth they myght se the
water for the fysshes. And whan the Masse was done, all
the fysshes departed, so that they were no more seen.
And seven dayes they sayled alwaye in that clere water.
And than there came a south wynde, and drove the shyppe
north-warde, where as they sawe an ylonde full derke and
full of stenche and smoke ; and there they herde grete
blowynge and blastyng of belowes, but they myght se no
thynge, but herde grete thondrynge, whereof they were sore
aferde and blyssed them ofte. And soone after there came
one stertynge out all brennynge in iyre, and stared full
gastly on them with grete staryng eyen, of whom the
monkes were agast, and at his depart yng from them he
made the horryblest crye that myght be herde. And soone
there came a grete nombre of fends, and assayled them with
hokes and brennynge yren malles, whiche ranne on the
water, folowyng fast theyr shyppe, in suche wyse that it
semed all the see to be on a fyre ; but by the wyll of God
they had no power to hurte ne to greve them, ne theyr
shyppe. Wherfore the fendes began to rore and crye, and
threwe theyr hokes and malles at them. And they than
were sore aferde, and prayed, to dod \<^ wrc&^te and helpe ;
Appendix. 389
for they sawe the fendes all about the shyppe.. and them
semed that all the ylonde and the see to be on a fyre. And
with a sorowfull crye all the fendes departed fro them, and
returned to the place that they came fro. And than Saynt
Brandon tolde to them that this was a parte of hell ; and
therefore he charged them to be stedfast in the fayth, for
they shold yet se many a dredefull place or they came home
agayne. And than came the south wynde and drove them
ferther into the north, where they sawe an hyll all on fyre,
and a foule smoke and stenche comyng from thens, and the
fyre stode on eche syde of the hyll, lyke a wall all bren-
nynge. And than one of his monkes began to crye and
wepe ful sore, and sayd that his ende was comen, and that
he might abyde no lenger in the shyppe, and an one he lepte
out of the shyppe into the see, and than he cryed and rored
full pyteously, cursynge the tyme that he was borne, and
also fader and moder that bygate him, by cause they sawe
no better to his correccyon in his yonge age, " for now I
must go to perpetual payne." And than the sayenge of
Saynt Brandon was veryfyed that he sayd to hym whan he
entred into the shyppe. Therfore it is good a man to do J^\
penaunce and forsake synne, for the houre of deth is
incertayne.
And than anone the wynde turned into the north, and
drove the shyppe into the south, whiche sayled vij. dayes
contynually ; and they came to a grete rock standynge in
the see, and theron sate a naked man, in full grete mysery
and payne ; for the waves of the see had so beten his body
that all the flesshe was gone of, and nothynge lefte but
synewes and bare bones. And whan the wawes were gone,
there was a canvas that henge over his heed whiche bette
his body full sore with the blowynge of the wynde ; and
also there were two oxe tongues, and a grete stone that he
sate on, which dyd hym full grete ease. And than Saynt
Brandon charged hym to tell hym what he was. And he
sayd, " My name is Judas, that solde our Lorde Jesu
Chryst for xxx pens, which sytteth here moche wretchedly ;
how be it I am worthy to be in the gretest payne that is ;
but our Lorde is so mercyfull that he hath rewarded me
better than I have deserved, for of ryght my place is in the
brennynge hell ; but I am here but certayne tymes of the
yere, that is, fro Chrystmasse to twelfth daye, and iro
Eester tyll Whytsontyde be past, atv9i ^nstj te^Vx^^a^^
390 Appendix.
our Lady, and every Saterdaye at noone tyll Sonday that
evensonge be done ; but all other tymes I lye styll in hell in
full brennynge fyre with Pylate, Herode, and Cayphas;
therefore accursed be the tyme that ever I knewe them."
And than Judas prayed Saynt Brandon to abyde styll there
all that nyght, and that he wolde kepe hym there styll that
the fendes sholde not fetche hym to hell. And he sayd,
" With Goddes helpe thou shalt abyde here all this nyght."
And than he asked Judas what cloth that was that henge
over his heed. And he sayd it was a cloth that he gave
unto a lepre, whiche was bought with the money that he
stale fro our Lorde whan he bare his purse " wherefore it
dothe to me grete payne now in betyng my face with the
blowynge of the wynde ; and these two oxe tongues that
hange here above me, I gave them somtyme to two preestes
to praye for me. I bought them with myne owne money,
and therefore they ease me, bycause the fysshes of the sea
knawe on them and spare me. And this stone that I syt
on laye somtyme in a desolate place where it eased no man ;
and I toke it thens and layd it in a foule waye, where it dyd
muche ease to them that wont by that waye, and therefore
it easeth me now ; for every good dede shall be rewarded,
and every evyll dede shal be punysshed." And the Sondaye
agaynst even there came a grete multitude of fendes blastyng
and rorynge, and badde Saynt Brandon go thens, that they
myght have theyr servaunt Judas, " for we dare not come
in the presence of our mayster, but yf we brynge hym to
hell with us." And St. Brandon sayd, " I lette not you do
your maysters commaundement, but by the power of our
Lorde Jesu Chryst I charge you to leave hym this nyght
tyll to morow." " How darest thou helpe hym that so sold
his mayster for xxx. pens to the Jewes, and caused hym
also to dye the 'vuoost shamefull deth upon thecrosse?"
And than Saynt Brandon charged the fendes by his passyon
that they sholde not noy hym that nyght. And than the
fendes went theyr way rorynge and cryenge towarde hell to
theyr mayster, the grete devyll. And than Judas thanked
Saynt Brandon so rewfully that it was pite to se, and on
the morowe the fendes came with an horryble noyse,
sayenge that they had that nyght suffred grete payne
because they brought not Judas, and said that he should
sufTre double payne the sixe dayes folowynge. And they
toke than Judas tremblynge (ox fe\:e \\ T \tA\ them to payne.
Appendix. 391
And after Saynt Brandon sayled south-warde thre dayes
and thre nyghtes, and on the Frydaye they sawe an ylonde,.
and than Saynt Brandon began to sygh and saye, " I se
the ylonde wherin Saynt Poule the heremyte dwelleth, and
hath dwelled there xl. yere, without meet and drynke
ordeyned by mannes hande." And whan they came to the
londe, Saynt Poule came and welcomed them humbly. He
was olde and for-growen, so that no man myght se his body,
of whom Saynt Brandon sayd weepyng, "Now I se a man
that lyveth more like an aungell than a n»an. wherfore we
wretches may be ashamed that we lyve not better/' Than
Saynt Poule sayd to Saynt Brandon, " Thou art better than
I ; for our Lord hath shewed to the more of his prevytees
than he hath done to me, wherfore thou oughtest to be more
praysed than I." To whome Saynt Brandon sayd, " We
ben monkes, and must labour for our meet, but God hath
provyded for the suche meet as thou holdest the pleased,
wherfore thou art moche better than I." To whom Saynt
Poule sayd, " Sometime I was a monke of Saynt Patrykes
abbey in Yrelonde, and was wardeyn of the place where as
men entre into Saynt Patrikes purgatory. And on a day
there came one to me, and I asked hym what he was, and
he sayd I am your abbot Patryke, and charge the that thou
departe from hens to morowe erly to the see syde, and there
thou shalt fynde a shyppe, into the which th6u must entre,
whiche God hath ordeyned for the, whose wyll thou must
accomplysshe. And so the nexte daye I arose and went
forth and founde the shyppe, in whiche I entred, and by the
purveyaunce of God I was brought into this ylonde the
seventh daye after, and than I lefte the shyppe and went to
londe, and there I walked up and downe a good whyle, and
than by the purveyaunce of God there came an otter goynge
on his hynder feet, and brought me a flynte stone, and an
yren to smyte fyre with, in his two fore clawes of his feet ;
and also he had about his necke grete plente of fysshes,
which he cast down before me and went his waye ; and I
smote fyre, and made a fyre of styckes, and dyd sethe the
fysshe, by which I lyved thre dayes. And than the otter
came agayn, and brought me fysshe for other thre dayes ;
and thus he hath done li. yere, through the grace of God.
And there was a great stone, out of whiche our Lord made
to sprynge fayre water, clere and swete, wherof I drynke
dayly. And thus have I lyved this li. yere ; and I was
392 Appendix.
lx. yere olde whan I came hyther, and am now an hondred
and xi. yere olde, and abyde tyll it please our Lorde to sende
for me ; and if it pleased hym, I wolde fayne be discharged
of this wretched lyfe." And than he bad Saynt Brandon to
take of the water of the welle, and to carry it into his
shyppe, " for it is tyme that thou departe, for thou hast a
grete journey to do ; for thou shalt sayle to an ylonde which
is xl. dayes saylyng hens, where thou shalt holde thyn Eester
lyke as thou hast done to-fore, wher as the tree of byrdes is.
And fro thens thou shalte sayle into the Londe of Byheest,
and shalt abyde there xl. dayes, and after returne home into
thy countree in safety." And than these holy men toke
leve eche of other, and they wepte bothe full sore, and kyssed
eche other.
And than Saynt Brandon entred into his shyppe, and
sayled xl. dayes even southe, in full grete tempest. And on
Eester even came to theyr procuratour, whiche made to
them good chere, as he had before tyme. And from thens
they came to the grete fysshe, where they sayd matyns and
masse on Eester daye. And whan the masse was done, the
fysshe began to meve, and swamme forth fast into the see,
whereof the monkes were sore agast. which stode upon hym,
for it was a grete mervayle to se suche a fysshe as grete as
all a countree for to swymme so fast in the water ; but by
the wyll of our Lorde God this fysshe set all the monkes
a-londe in the Paradise of Byrdes all hole and sounde, and
than returned to the place that he came fro. And than
Saynt Brandon and his monkes thanked our Lorde God of
theyr delyveraunce of the grete fysshe, and kepte theyr
Eestertyde tyll Trinite Sondaye, lyke as they had done
before tyme. And after this they toke theyr shyppe and
sayled eest xl. dayes, and at the xl. dayes ende it began to
hayle ryght fast, and therwith came a derke myst, whiche
lasted longe after, whiche fered Saynt Brandon and his
monkes, and prayed to our Lord* to kepe and helpe them.
And than anone came theyr procuratour, and badde them to
be of good chere, for they were come into the Londe of
Byheest. And soon after that myst passed awaye, and
anone they sawe the fayrest countree eestwarde that ony
man myght se, and was so clere and bryght that it was an
hevenly syght to beholde ; and all the trees were charged
with rype fruyte and herbes full of floures; in whiche
Jonde they walked xl. dayes, but ^^ r coude se none ende of
Appendix. 393
that londe ; and there was alwaye daye and never nyght,
and the londe attemperate ne to hote ne to colde. And at
the last they came to a ryver, but they durst not go over.
And there came to them a fayre yonge man, and welcomed
them curtoysly, and called each of them by his name, and
dyd grete reverence to Saynt Brandon, and sayd. to them,
4 ' Be ye now joyfull, for this is the londe that ye have sought;
but our Lorde wyll that ye departe hens hastely, and he wyll
shewe to you more of his secretes whan ye come agayn into
the see ; and our Lorde wyll that ye lade your shyppe with
the friiyte of this londe, and hye you hens, for you may no
lenger abyde here, but thou shalt sayle agayne into thyne
owne countree, and soone after thou comest home thou shalt
dye. And this water that thou seest here departeth the
worlde asondre ; for on that other syde of the water may no
man come that is in this lyfe. And the fruyte that ye se is
alwaye thus rype every tyme of the yere, and alwaye it is
here lyght as ye now se ; and he that kepeth our Lordes
hestes at all tymes shall se this londe, or he passe out of this
worlde." And than Saynt Brandon and his monkes toke of
that fruyte as much as they wolde, and also toke with them
grete plente of precyous stones ; and than toke theyr leve
and went to shyppe, wepynge sore bycause they myght no
lenger abyde there. And than they toke theyr shvppe, and
came home into Yrelonde in safety, whome theyr bretherne
receyved with grete joye, gyvynge thankynges to our Lorde,
whiche had kepte them all those seven yere fro many a
peryll, and brought them home in safete, to whome be gyven
honour and glory worlde withouten ende. Amen. And soone
after, this holy man Saynt Brandon wexed feble and seke,
and had but lytell joye of this world, but ever after his joye
and mynde was in the joyes of heven. And in shorte tyme
after, he, beynge full of vertues, departed out of this lyfe
unto everlastyng lyfe, and was worshypfully buryed in a
fayre abbey, which he hym selfe founded, where our Lorde
sheweth for this holy saynt many fayre mvracles. Wherfore
let us devoutly praye to this holy saynt that he praye for us
unto our Lord, that he have mercy on us, to whom be gyven
laude, honour, and empyre, world wifchouten ende. Amen.
394 Appendix.
NOTES ON THE METEICAL LIFE.*
Page 1, line 1. — The name is spelt diversely in the different
MSS., Brendan and Brandan. The commencement of our
English poem agrees closely with that of the prose English
version nere printed, but they differ very much from the
original Latin, and all the other versions, which give a more
exact account of the family of the saint. " Sanctus
Brendanus, Alius Finlocha, nepotis Alti de genere Eogeni, e
stagnile regione Mimensium ortus fait."
P. 1, 1. 4. — A thousend monekes.'] So the English prose
version. The original Latin, and all the other versions, say
three thousand.
L. 6. — Barint.] The Latin calls him Barintus, nepos
Neil regis. In the Prose Life he is corruptly called
Beryne.
P. 2, 1. 5. — Mernoc] The Trin. Col. MS. reads Menrok.
The prose version, probably by a mere error of the printer,
calls him Meruoke.
P. 2, 1. 5. — Mountayne of Stedes.] MS. Trin. The Latin
text h&sjuxta Montem Lapidis.
P. 2, 1. 23. — Am lond.] The Tr. C. MS. reads a nywe
lond.
P. 3, 1. 6. — A yung man.'] The original Latin, and the
versions made immediately from it, have only quidam vir,
without saying anything of his youth.
P. 4, 1. 4. — The Trin. Col. MS. reads, agen — ward he
wende tlw> and that.
P. 4, 1. 13. — Smyl] MS. Tr. C. reads smelh.
P. 4, 1. 14. — In thogt lie stod, MS. Tr. C. This MS. adds
after this line the following, which is evidently omitted in
our text — He thogt fondy ther-of yf hit were Godes
wylle.
* The references in those Notes are to the pages in the "Percy
Society " edition, from which this has been printed. As the words of the
text to which the Notes apply, are here given, the reader can easily find
the references in our text.
Appendix. 395
P. 4, 1. 17. — We should probably read Thuse tuelve, as
the line seems as present imperfect. MS. Tr. C. has Thes
twelve he clyped to consail. There are also evidently two
lines omitted in our text, which should form the commence-
ment of St Brandan's address to his monks, and which stand
thus in the Tr. C. MS. : —
u Ich thynche to a prive thyng, ther-of ye mote me rede,
To seche the Lond of Byheste, if oure Lord wole me
thuder lede. ,,
The omission has arisen from the number of consecutive
rhymes. In the English prose version the preparations for
voyage are told more briefly.
P. 5, 1. 5. — The Tr. C. MS. reads, Hu leten make a stronge
schij). The Latin text differs here from our narrative.
"Transactis jam quadraginta diebus, et salutatis fratribus
accomendatis praeposito monasterii Sin, qui fuit postea
successor in eodem loco, profectus est contra occidentalem
plagam cum quatuordecim fratribus adinsulam cujusdam
sancti patris nomine Aende. Ibi demoratus est tribus
diebus et tribus noctibus. Post haee, accepta benedictiohe
sancti patris et omnium monachorum qui cum eo erant,
profectus est in ultimam partem regionis suae, ubi demora-
bantur parentes ejus. Attamen nobuit illos videre, sed
cujusdam summitatem montis extendentis se in oceanum,
in loco qui dicitur Brendani Sedes, ascendit, ibique fuit
tentorium suum, ubi erat et introitus unius navis. Sanctus
Brendanus et qui cum eo erant, acceptis ferramentis, fecerunt
naviculam levissimam, costatam et columnatam ex vimine,
sicut mos est in illis partibus, et cooperuerunt earn coriis
bovinis ac rubricatis in cortice roborina, linieruntque foris
omnes juncturas navis, et expendia quadraginta dierum
et butirum ad pelles praeparandas assumpserunt ad co-
operimentum navis, et caetera utensilia quae ad usum vitea
humanaB pertinent. Arborem posuerunt in medio navis
fixum, et velum, et caetera quae ad gubernationem navis
pertinent."
This is a curious description of a very primitive ship.
P. 6, 1. 4. — An hulle at the laste.] MS. Tr. C.
P. 6, 1. 8. — Hu weride aboute as moppysche men that nuste
wer hu were, MS. Tr. C.
P. 6, 1. 13. — To an halle.] The Latin has^-" usque ad
unum oppidum, intrantes autera v\&fctvtt&^\^mm*>^^
396 Appendix.
In the early French version it is— "It sivirent le chien dusques
an chastel. Dont enterent en i. chastel, et virent une
grande sale." The English versions omit the incident of one
of the two monk3 who followed St. Brandan voluntarily,
who stole a bridle of silver from the hall, and died and was
buried in the island.
P. 7, 1. 7. — The Island of Sheep, answering closely to this
description, is described by some of the Arabian geographers
as existing in the Western Ocean.
P. 8, 1. 7. — Eyre.'] MS. Tr. C, which adds after this line,
the two following : —
" And here wey to here schyp eche after other norae,
God hym thogt levyste was that sonest thyder come."
P. 8, 1. 16. — Jascom.'] The MS. Tr. C. reads Jastoyn ;
the Latin has Jasconius. It has been already observed in
the preface, that the incident of the great fish is founded in
the Arabian voyages of Sinbad. The existence of this great
fish was a very popular legend in the middle ages ; it was
doubtless the Craken of the north. In the mediaeval bestiaries
it is sometimes identified with the whale. The story is the
subject of an Anglo-Saxon poem in the Exeter MS.
Philippe de Phaun gives the same incident in a few lines ;
adding that the fish, before rising to the surface, throws the
sand of the sea on its back, which gives it still more the
appearance of land : —
" Cetus ceo est mult grant beste, tut tens en mer converse;
Le Sablun de mer prent, sur son dos Testent,
Sur mer s'esdrecerat, en pais si esterat.
Li notuners la veit, quide que ille sait,
Hoc vait ariver sun cunrei aprester.
Li balain le fu sent e la nef e la gent ;
Lores se plungerat, si il pot, si's neierat."
" Cetus is a very great beast, which lives always in the
sea ; it takes the sand of the sea, spreads it on its back,
raises itself up in the sea, and will lie without motion. The
seafarer sees it, thinks that it is an island, lands there to
prepare his meal. The whale feels the fire and the ship
and the people; then he will plunge, and drown them, if he
can."
See also the account of this monster ^wen in the early
Appendix. 397
English metrical bestiary, printed in the Beliquia Antiqued,
vol. i., page 220.
P. 9, 1. 9.— The Tr. C. MS. reads :—
" Tho fley ther up a litel foule, and toward hym gan te,
As a fythele his wingen ferd tho he bygan to fle."
P. 9, 1. 16. — This notion relating to the distribution of
the fallen angels, according to the degree in which they had
participated in Lucifer's crime, was very general in the
middle ages. I have collected together from old writers some
extracts on this subject in my essay on "St Patrick's
Purgatory " (page 90). In the Latin text of our legend the
bird says: — "Nos sumus de magna ilia ruina antiqui hostis ;
sed non peccando aut consentiendo sumus lapsi, sed Dei
pietate praedestinati, nam ubi sumus creati, per lapsum istius
cum suis satellibus contigit nostra ruina. Deus autem
omnipotens, qui Justus est et verax, suo judicio misit nos in
istum locum. Pcenas non sustinemus. Praesentiam Dei ex
parte non videre possumus, tantum alienavit nos consortio
illorum qui steterunt. Vagamur per diversas partes hujus
saeculi, aeris et firmamenti et terrarum, sicut et alii spiritus
qui mittuntur. Sed in Sanctis diebus dominicis accipimus
corpora talia quae tu vides, et per Dei dispensationem
commoramur hie et 1 vidamus creatorem nostrum."
P. 11, 1.8. — Abbey.) Insulani quae vocatur Ailbey. Text.
Lat.
P. 12, 1. 3. — Thother wori.~\ unus turbidus. Text. Lat.
P. 13, 1. 5. — White inoresJ] The Latin text has — Et
quibusdam radicibus incredibilis saporis.
P. 14, 1. 1. — Seint Alvey.~\ Et Sancti Ailbei. Text. Lat.
P. 14, 1. 15. — Weved.~\ An altar. In the next line MS.
Tr. C. reads, weved, chalys, and croeses. Erant enim attaria
de cristallo. Calices et patenae, urceoli, et caetera vasa quae
pertinebant ad cultum divinum itidem ex cristallo erant.
Text. Lat.
P. 15, 1. 13. — Ylle ofankres.] I.e., the isle of hermits, or
anchorites. MS. Tr. C. reads, Yle of auntres. De duobus
vero qui supersunt, unus peregrinabitur in insula quae vocatur
Anachoritalis ; porro alter morte pessima condempnabitur
apud inferos. Text. Lat.
P. 15, 1. 15. — A furi arewe.'] Sagitta ignea. Text. Lat.
The prose English version has misread Angel for Arrow.
P. 16, I 5. — MidewynterJ\ I\> \& \rcftuvQ& Vw^ \sfeRR»r
398 Appendix.
sary to observe that this is the Anglo-Saxon name for
Christmas.
P. 16, 1. 16. — Fowolen Parays.] Insula quae vocatur
Paradisus Avium. Text. Lat. A curious incident of the
Latin legend, where the monks were made ill by drinking
water in another island, is omitted in the English.
P. 15, 1. 18. — Scher-thursdai.'] Shere Thursday, or
Maunday Thursday, is the Thursday before Easter, when it
was the custom to wash each other's feet in imitation of
Christ, which ceremony was called his mandt (or command-
ment), whence is derived one of the names given . to the
day.
P. 17, 1. 25. — Ymonc.'] The Tr. C. MS. reads echon.
P. 19, 1. 15. — Afingred."] I.e., hungry. See the Glossary to
Piers Ploiighman. In the original Latin text the monks are
twice exposed to extreme hunger, and on the first occasion
relieve themselves by eating of the flesh of the beast which
had been kilkd. Several incidents in this part of the
original story are omitted in the English version. It would
appear also that in the Latin legend the great beast which
had been killed was the same on whose back they had lit
the fire, for Brandan says to them when they express their
fear of the fishes they saw asleep at the bottom of the sea :
— " Cur timetis istas bestias ? Nonne omnium bestiarum
maxima devorata est ? Sedentes vos et psallentes saepe in
dorso ejus fuistis, et silvam scindistis, et ignem accendistis,
et carnem ejus coxistis."
P. 22, 1. 2. — For a full illustration of the notions relating
to hell and paradise contained in the latter part of this
legend, I would refer the reader to the materials I have
collected in the essay on " St. Patrick's Purgatory."
P. 23, 1. 8. — n )mbesas.'] A term in the game of dice,
frequently used in mediaeval writers, which shows the great
prevalence of gambling in the middle ages.
P. 26, 1. 7. — And owe Lovcrdes pans ber.] It was a
prevalent notion in the middle ages that Judas was the
purse-bearer of Christ and His disciples, and that his avarice
and dishonesty was partly the cause of his ruin. A curious
early fragment on this subject is printed in the Beliquia
Antiqua, vol. i., page 144. In the Chester Mysteries he
is made to take offence at the extravagance of the Magdalene
in lavishing so much money on a pot of ointment. In the
Latin text of the legend oiSt.I^cfc^&Ti^x^V^^
Appendix. 399
as having been the Chamberlain of the Saviour: "quando fui
camerarius Domini." In the French version it is : " Quand je
fui Cambrelens meen Signeur."
P. 30, 1. 11. — The Latin text gives his age somewhat
differently. " Nonagenarius enim sum in hac insula, et
triginta annis in victu piscium, et sexaginta in victu illius
fontis, et quinquaginta fui in patria mea ; omnes enim anni
vitae meae sunt centum quinquaginta."
P. 34, 1. 11. — An abbeiJ] This abbey >vas Cluain-fert or
Clonfert, in the county of Galway, where it is pretended
that St. Brandan was buried in the year 576. (See Archdall,
Monast Hibern, page 278),
P. 36, 1. 11. — In a visyon.] The prose version is here
rather confused, and the writer appears unintentionally to
have overlooked part of the original. It would seem here
as though the voyage of Barintus was nothing more than a
vision, which certainly was not the writer's meaning.
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always pointed and interesting. The book is a most acceptable
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" Mr. T. D. Sullivan's return to the pleasant but neglected fields
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BLANAID: AND OTHER POEMS;
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characteristic stories left to us by the old bards." — National Press.
"In this volume the Member for Dublin has translated into
strong and vigorous English verse the old Irish legends whioh deal
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Bailie, and the conversion to Christianity of the O'Corras and King
Connor Mac Nessa." — Review of Reviews.
"The subjects of these stories are in the main connected with
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simplicity, and weird grace proper to the efforts of the Gaelic muse.
Mr. Sullivan's verses are characterised by easy melody, and he has
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" The contents of the little volume before us form a valuable
addition, and in a pleasing form too, to our folk lore. In his treat-
ment of the subject chosen the author exhibits all the qualities
which have made his lyrics known and welcome wherever an Irishman
is to be found." — Belfast Morning News.
" This little volume of Irish historical and legendary poems from
the Geelic will be welcome in England to all who take an interest in
Ireland, its history, and its people. . . . Mr. Sullivan has caught
the spirit of those fine > l .'l romances, and in his mellifluous, graceful
verse, they will find a happy entrance into many a heart." — Northamp.
ton Mercury.
" In Mr. Sullivan's new volume there is a charm and sweetness
and simplicity in the domestic passages most winning and delightful.
. . . . Ferketne's song of mourning is touching and tender, and
there is in it that strange incommunicable melody of Irish pathos
and poetry to which Mr. Swinburne aud Mr. Matthew Arnold direct
attention." — Manchester Guardian.
" Mr. T. D. Sullivan has never put from his always busy hand
more worthy work than that which lies between the covers of the
dainty little volume which, under the title of " Blanaid, and other
Poems," Messrs. Eason & Son have just published." — Irish Catholic.
"Mr. Sullivan has done his work well. Smoothness of rhythm
and simplicity of language are the characteristics of the verses
which enfold five charming legends dealing with the more romantic
aspect of Irish life."— Welsh Review.
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the subjects of this little volume. He has succeeded in producing a
body of yerse of unusually high quality, rhythmical and forceful.
.... The little volume is well worth reading for its poetical
quality alone. It has of course an additional value for Irishmen
who love the old tales of their country." — Northern Whig.
" The contents of this volume are renderings of old Irish tales
into English verse. Their translation evinces merit of a high order,
•and the author has very successfully preserved the spirit of the
original legends." — Publishers' Circular.
" Mr. Sullivan's spirited verses are attractive in themselves, and
breathe the fire of true poesy." — Whitehall Review.
" Mr. Sullivan has the full spirit of the true Irish bard, and tells
the old tales delightfully." — Irish Monthly.
" As was generally anticipated, Blanaid proves to be a charming
addition to our library of Celtic folk lore." — Cork Herald.
"'Blanaid afad other Poems' is certainly a very interesting
volume. . . . Blanaid is a really pretty story of the days of
Irish chivalry." — Glasgow Evening News.
"Five gems of narrative verse, certain to become popular, for
the subjects, treatment, and versification are all good." — Liverpool
Mercury. I
" In his selections from the literature of the Gael, Mr. Sullivan
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figure, and when Connor Mao Nessa was Ulster's King. The open-
ing poem contains the story of the beautiful Blanaid, who dwelt
on. "Marian' 8 lovely isle" (the Isle of Man), her marriage with
Cuchullin, and her abduction by Caroi with its tragic ending. The
history of Bailie and Ailleen, " by cruel falsehood slain," is taken
from Professor O'Curry's MS., and the " Lay of Ossian on the Land
of Youth " from the " Transactions " of the Ossianio Society. There
are five poems altogether. They are all done into metrical English
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not know by whom the task could be better performed than by Mr.
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one that has every attraction that can commend it to favour. . . .
We can heartily congratulate Mr. Sullivan on having made another
precious addition to Irish literature." — Cork Examiner.
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