INDEX

Carlow County - Ireland Genealogical Projects (IGP TM)


The History and Antiquities of
 the County of Carlow.

by John Ryan's  1833


CHAPTER II.

 Hy Cabanagh and Hy Drone anterior to the English Invasion of the Twelfth Century.

 THE ancient history of Ireland has been the subject of much controversy. One class of writers has ventured boldly to present us with the annals of the country from a period as early as the year of the world, one thousand nine hundred and seventy-eight, or about two thousand years before the birth of Christ; while others maintain, that little credence is to be "attached to the historic annals of Ireland until the arrival of St. Patrick, in the fifth century of the Christian era.

The former, or Irish party, tell us, that in the year A. M. 1978, Partholanus, a native of Greece, settled in this island, of which he and his followers kept possession three hundred years, when they were visited by a plague, which destroyed the whole colony. Ireland is then said to have remained destitute of inhabitants thirty years, till A. M. 2308, when Nemedius, descended from a brother of Partholanus, arrived. In 2540, we are told, the island was visited by a people called Tuatha de Danans, who maintained their sway in it for the space of one hundred and ninety-seven years, when the Milesians landed. These latter embarked at Galicia, (A.M. 2737), in thirty ships, for Ireland. We are further informed that of the race of Milesius, king of Spain, Ireland had one hundred and eighteen monarchies in the time of St. Patrick, A.D. 432; while fifty-one kings swayed the Irish sceptre from the days of Laogaire, A.D. 428, to those of Roderick O'Connor, last Milesian monarch of the island.

On the opposite side, the hardy Ledwich, and others, have openly declared their disbelief in, what they term, the monastic, fabulous legends of ancient Ireland; they deny the high literary cultivation claimed for this kingdom by the aforementioned authors, and even seem disposed to maintain that the Irish, previously to their conversion to Christianity, were plunged in rude and savage ignorance, equally devoid of learning and civilization. Truth, we think, may lie between. To enter upon an investigation of the matter, would occupy more space than could well be spared in this work, and, indeed, would be foreign to its express object. Suffice it to say, that it appears to us, that there exists abundant testimony from contemporary writer, and others, (testimony credited by the acutest antiquaries), to justify us in the conclusion, that ancient Ireland had much of social cultivation and scholastic knowledge, though, perhaps, not in the high degree represented. It is our immediate purpose to detail such occurrences as relate to that part of the kingdom whose history and antiquities we have undertaken to produce.

We have records of events and circumstances, of a very early date, relating to the district which forms the subject of this work.  But we should first premise, as tending to remove obscurity from, the subsequent narrative, that, on the death of Milesius, above mentioned, the kingdom was divided between his sons Heber and Heremon; the former choosing the southern half, the latter, the northern. Besides the two just mentioned, Milesius had sons named, as follows: Don, Aireach, Amhargin, In, Colpa, and Aranann; all of whom joined Heber and Heremon is the invasion of Ireland, and among whom and their descendants subdivisions of the country took place. The kingdom was governed by four provincial kings, while the chief monarch had Meath as his particular domain. Within the provinces were petty princes, who exercised the rights of sovereignty over their own immediate people; subject, however, to the control of the powers above them. In short, the feudal system was that adopted and followed by the Irish. The crown was elective; but none were eligible except members of the royal stock. — The course of events now claims our attention.

We find that in A.M.2786, Conmaol, and the son of Heber, by a victorious engagement, obtained the crown, and governed the kingdom of Ireland thirty years. Continual warfare subsisted between him and the family of Heremon, against whom he fought not less than twenty-five battles, with uniform success. Among nine of the actions enumerated is to be found that of Lochlein, otherwise Leighlin. 

In order to the due comprehension of the facts and allusions to be found in a work of this nature, it is indispensable that the reader should be reminded of all general revolutions or remarkable departures from ancient custom. Some brief notice of all such cases is necessary to illustrate the train of events. With this view, we shall now mention, that it is stated, on the authority of the Psalter of Cashel, that stone buildings were to be found in Ireland as early as A. M. 3150. About a century afterwards, in 3261, fortifications were first constructed. These latter appear to have been the origin of the raths, which subsequently became very numerous.

However early the knowledge of masonry may have been, we are fully aware, that until a very recent period, comparatively, it was applied solely to great military and ecclesiastical structures; the dwellings of private individuals being framed of wood. — Would that we could say anything in solution of that knotty subject, the date and origin of the round towers of Ireland. Our satisfaction in such case would be enhanced by the circumstance that one of these singular structures stood within our county till about twenty years since; when it fell, not before the devouring tooth of Time, but under the devastating hand of man.

In the year of the world 3952, or fifty-two years prior to the birth of Christ, the practice of burying the dead in graves was first introduced into Ireland. Previously to the time of Eochaidh, surnamed Aireamb, who in this year ascended the throne of Ireland, the Milesians covered their dead with great heaps of stones or clay. Aireamb, in the Irish language, signifies a grave, and was conferred as a second name upon this prince, because he introduced the more approved mode of burial, adherence to which has since subsisted,

A.D. 122. Cathaoir More, surnamed the Great, descended from Heremon, succeeded to the monarchy of Ireland. He bequeathed his kingdom of Leinster to his son Rosa Failge. From Fiachadh Baiceada, one of the nine sons of the aforesaid Cathaoir, descended the princely families of Mac Morrough Kavanagh, frequently kings of Leinster, of O'Toole, some time monarchs of that province, of Byrne, in Irish O'Broin, lords of Wicklow for a considerable period; likewise from the same monarch sprung the noble families of Cinsealagh, of Ryan, in Irish O'Riain, and in some chronicles of Ireland it is called O'Maoilrian, of O'Duffy, Murphy, and others.  Some further remarks on this subject, by Doctor Keating, will be found in the Appendix. (2)

Con, called of the Hundred Battles, ascended the throne of Ireland in the year 125, or as stated by others, 153. In his reign was confirmed, or instituted, a division of the kingdom into two parts. The kingdom of Leinster extended from Inbher Colpa, now called Drogheda, to the confluence of the Suir, Nore, and Barrow. It consisted of thirty-one territories, nine hundred and thirty towns or villages, and eleven thousand seven hundred and sixty plough-lands. The royal palaces in Leinster, at the period, were those of Dinrigh and the Naas. Keating (correcting Stanihurst) states that Ouva Slaiiy, Deen-ree, or Dinrigh, was so called from Slany, one of the kings of Leinster, and was situate on the western bank of the Barrow, between Carlow and Leighlin; in which fortified palace he resided and died. We are not aware that any traces of this structure now remain: however, this cannot affect the credibility of its having once existed, as we know that of fortresses inhabited in this county only two centuries since, not a vestige is now to be seen. That of Clonmullen (of which more anon) is an instance. It was perhaps at this period that the principality of Hy Kinselagh was exactly defined; of which Hy Cabanagh and Hy Drone formed the northern portion.

The country was reduced to great misery in the two hundred and thirteenth year of the Christian era, by the scarcity of provisions, and other distressing circumstances. The people of Deicies, suffering under these calamities, consulted the most eminent Druids as to the future hopes of the land; stating, that should their prospects here be gloomy, they would remove to a more propitious region. The priests exhorted them to remain, and apply to Eana Cinnsealach for his daughter, Eithne, whose husband should prove most favourable to the people of Deicies.  Eana granted their request, and his daughter was allied, by the people of Deicies, to Aongus, son of the king of Munster. A considerable period afterwards, Eneas and this lady Eithne were slain by the people of Leinster in the battle of Ceallosnadh, four miles eastward of Laithglin, or Leighlin. — We cannot avoid here deploring the melancholy recurrence of scenes of strife and bloodshed, commotion and contention, by which the Irish annals are disfigured.

 Niall, of the Nine Hostages, succeeded to the throne of Ireland, A.D. 375. He was descended from Heremon, and reigned twenty-seven years. During his government, a very singular occurrence took place within the district on whose history we are engaged. We shall relate it with as much brevity as may be consistent with a due regard to perspicuity.

It seems that the ambitious feelings of Eochaidh, son of Eana Cinselach, prompted him to reside at Tara, as monarch of the kingdom, in express opposition to the command of Niall, the rightful sovereign. The former was reprimanded for his unjustifiable conduct by a Druid of eminence, which caused him to withdraw from Tara and relinquish his pretensions to the crown. Niall immediately established himself in the royal palace, to which he had a legitimate right, and ultimately, Eochaidh was obliged to fly to Scotland. Previously, however, to his forced departure, an untoward event happened, which further incensed the sovereign against him. Having visited the house of Laidhgin, the son of Bairceadha, a Druid in great favour with the king of Ireland, he met with some reproaches from him, whereupon he attacked Laidhgin and killed him on the spot. The father was greatly enraged at this deed, and hastened to lay his case before Niall, who engaged to revenge the death of Laidhgin on the prince and people of Leinster.

 Niall expeditiously prepared an army, and, in pursuance of his promise, ravaged Leinster and much distressed its inhabitants. The Druid, pitying the innocent, who thus suffered for the guilty, proposed to check all hostilities provided Eochaidh were delivered into his hands. The people, reduced to the last extremity, reluctantly acceded to the proposal and placed the: prince at the disposal of his enraged foe. The Druid resolving to Wreak ample revenge on his prisoner, caused him to be chained to a large upright stone,' with the view of exposing him to all the pains of a lingering death. The unfortunate prince was compelled to maintain one position, with his back to the stone, and subject to the galling weight of' the iron chain; but after some time, the Druid resolved on depriving him of existence by a more summary process. For this purpose, be ordered nine soldiers to attack him; not being' without a well-grounded apprehension that Eochaidh, being possessed of great bravery and strength, would make formidable resistance. Nor was he mistaken. Rendered desperate by the approach of his executioners, the prince made a super-human effort to obtain his liberty, in which he succeeded by forcing one of the rivets of the chain by which he was confined. He immediately attacked the soldiers, possessed himself of arms, slew some of them, and finally effected his escape to Scotland, as already noticed. Doctor Keating states, that the stone to which Eochaidb was chained, might be seen in his time, "on the west side of the Slainey, between Cill Brighde and Tullach O'Feidhlin." This is not correct, as the stone lies south of Tullach O'Feidhlin, or Tullow, and not between it and Cill Brighde or Celbridge. A full description of is may be found in a subsequent chapter.

 We have now arrived at the era of a most important event in the history of this country; one which must materially affect the best interests of the people of any period or nation. We allude to the revolution in religion which occurred in the fifth century in Ireland. The system which previously prevailed was that of the Druids, the chief feature of it being, a belief in the immortality and transmigration of the soul, after the notions of Pythagoras. They conceived, that on death the immortal spirit passed from the defunct to a living being, and was thus continued for a series of ages, till it became sufficiently purified to return to the great source from whence it emanated. It was further understood, that the transmigration look place among beings of like qualities; thus the soul of the noble, brave, or generous, preserved a strict consistency of habitation, as did that of those characterised by opposite qualities of a vicious nature. This system, however, though apparently calculated to regulate the passions, did not produce that result; for, the admiration of ambition, the love of glory, and thirst for revenge were frequent themes of the bards and annalists, who were among the officials or dispensators of this religion. Those who failed to indulge in these passions could hope for no eulogium from the bards, no flattering notice from the annalist of the country. The consequence was such as might be expected; scenes of strife, of contention, and of bloodshed.

 A new scene, however, opened upon Ireland by the introduction of Christianity; a religion inculcating tenets the very reverse of those of -the system which it supplanted. Patience, forbearance, forgiveness of injuries, contempt of this world, were the principles now inculcated; and the alteration effected was very considerable. It could not be expected that the passions inherent in human nature, passions which were fostered by the Druid system, would be eradicated by the mild doctrines of Christianity. They might however be checked or softened; and such was the result, though not in so great a degree as might be desired by the humane or patriotic. Jarring interests, the love of power, the soarings of ambition, continued to prevail. The philosopher must ever regret the result thus produced in early days, while he cannot shut his eyes to the fact, that even our own times present a very indifferent exemplification of the behests of the religion of Christ. Human nature, indeed, seems to be pretty much the same in all days and in all countries; modified, (too slightly, however), by varieties of religion. Similar passions and similar effects are observable whether we peruse the history of the Jews, the Persians, the Greeks, the Romans, the Mahometans, or of the modern Europeans. It can therefore hardly be matter of wonder that the heathen Irish and their Christian successors should not afford any remarkable contrast in the materials presented to the historian of their common country.

 Some historians assert that the Christian religion found footing here immediately after the preaching of the apostles. They say further, that missionaries not only preached, but founded churches here in the fourth century. It was, however, reserved to the fifth to become the era of any great or universal reception of Christianity in Ireland. We are told by the venerable Bede, that "in the eighth year of the reign of the emperor Theodosius, (A.D.431), Palladius was sent by Celestine, bishop of the Roman church, to the Scots (Irish) believing in Christ, to be their first bishop."He was attended by twelve Irish missionaries, but his success was small, and after a sojourn of the brief space of three months, he retired to Britain, where he died. Celestine lost no time in looking for a successor, when the merits of Patrick pointed him out as a person highly eligible to the office of missionary to the Irish. When he reached the scene of his future labours, (in 432), he found that the number of Christian teachers and disciples was considerable. He conciliated them by the mildness of his deportment, and had great success in making converts among the princes, nobility, and chief persons, to whom his attention was first directed; most of whom in a few years he reckoned as members of his flock. He seems to have first visited Meath, (which comprehended Westmeath and the present Meath), and having made satisfactory progress there, traversed successively the present county of Wicklow, Maghliffe now called Kildare, Leix, a part of the Queen's county, and thence to the house of his friend the poet Dubtach, who resided in Hy-Kinsellagh, otherwise the present county of Carlow.

Anxious to increase the number of his missionaries, St. Patrick asked Dubtach if there was any individual in the district suited to the office. The latter replied that he had a disciple named Fiech, whom he thought highly qualified for the appointment. Fiech was already a convert to Christianity, (A.D. 444), and St. Patrick feeling satisfied of his fitness for the clerical profession, supplied him with the means of prosecuting his studies, in which he made rapid progress. He became a bishop, after the lapse of some time, and was the first Leinster man raised to the dignity. Some say that Fiech superintended a monastery, called Domnaclr- Fiech, stated to be situated on the east of the Barrow, county of Carlow. St. Patrick, we are told, met with zealous assistance from Crimthan, son of Enda Kinsellagh, king of Hy Kinsellagh, who, although opposed to Fiech, is classed among the most pious princes of his time, and stated to have been the founder of many churches. To Ossory, the apostle of Ireland next directed his steps, which being beyond our limits cannot be here alluded to more particularly. St. Patrick died on the seventeenth day of March, A.D. 493, aged 121 years, having governed the Irish church during the latter half of a very active and laborious life.

 Camden bears testimony to the great progress of the Irish in literature during the fifth century.

 It is well worthy of notice, in this place, that archbishop Usher shows, from the writings of ancient authors of this and other countries, that the doctrines taught by St. Patrick differed very trivially from those now inculcated by Protestant churches, while they vary materially from the tenets of the church of Rome at the present day. Harris gives a summary of Usher's work on this important subject. To enter here upon any theological controversy, would be opposed to propriety and our own inclination.

 A.D. 450. About this time, a noble monastery was founded in the territory of Idrone, now a barony in this county. The founder is said to have been St. Fortchearn, who was smith to St. Patrick. The monastery was called Kilfortchearn. No trace of it now remains. Among the monasteries founded by St. Patrick was that of Galen, in the district now styled the county of Carlow. Brewer and others state, that an abbey was erected by St. Kieran near Carlow about 634; the former tells us, that it stood upon the ground now occupied by the feat called Viewmount, and that three towers of the abbey were standing about seventy years since. He further informs us, that at the period of the suppression of religious houses, it was granted to the earl of Thomond. This may be very correct, but it is certainly not borne out in all its parts by Ware, one of the highest authorities. He states St. Kieran's abbey to have been situate in the King's county, and not the county of Carlow.

However, we are not prepared to contradict Brewer's representation as to the ruins of an abbey being in existence at the time and place he mentions; particularly as O'Halloran states, in express terms, that, "the first' monastery of females on record in Ireland is that of Kill-Liadan, in the county of Carlow, founded by St. Kieran, before the arrival of St. Patrick." If before the arrival of St. Patrick, Mr. Guthrie must have made a mistake of at least two centuries, as to the date of the foundation of this structure. Lanigan agrees with O'Halloran in some particulars; but he says, that there can be no doubt St. Kieran, of Saigir, as he calls him, belonged to the sixth century, and became first bishop of Ossory about A.D. 538. He further informs us, that St. Kieran established a nunnery in the neighbourhood, (a rather vague phrase), "for his mother Liadania and some pious virgins her companions, whence the name Kill-Iadbun which the church obtained." He died on the 5th of March, a day on which, we are assured, his memory has been particularly revered in the diocese of Ossory. Such are the materials we have been enabled to collect on the subject of this abbey; a house which existed we have little doubt, but the period of whose establishment remains matter of conjecture.

 A.D. 587. This year Hugh Slaine seized upon the government. He was born on the banks of the Slaney, and thus obtained his name.

 The seventh century seems to have been a period at which the religious zeal of the Irish had arrived at a very high pitch; churches, abbeys, and other religious structures accordingly multiplied, and, were we to judge by this circumstance alone, we should say that Ireland well merited the title of "the island of saints." And yet this would be, on a full view of the matter, an unjust judgment; as a brief notice of the civil events of the country will amply show.

 A.D. 600, Aodh was elected monarch of Ireland. During his reign, two "bloody battles" were fought, in the last of which he was killed, which concluded a reign of but seven years. Maolco-bha succeeded, and as some state, fell, at the end of three years, by the sword of his successor, Suibhre-Mean, who was elected in 610. Daniel, brother of Maolcobha, in a "bloody battle" for the crown, was victorious, and slew Suibhre, whom he succeeded, A.D. 623. There was no bloodshed during the reign of Daniel, which probably arose from the circumstance that for eighteen months of his reign he was confined to his bed. Conall succeeded. "A great battle" was fought during his reign, followed by another in which Conall was slain. Dearmod and Blathmac succeeded as monarchs. An invasion was made from Britain, when the invader and almost the whole of his army were "put to the sword." Seachnasach succeeded, A.D. 669. The Picts invaded Ulster, when a "bloody battle" was fought, and they were expelled. Seachnasach fell by the sword, and was succeeded by his brother, Ceanfoaladh. His successor determined to dethrone him. Two armies met; "the slaughter was dreadful on both sides." Ceanfoaladh was killed by his opponent, which ended the contest.

Accordingly, in 678, Fionaghta was proclaimed king. He fought "a great battle," near Kells with the people of Leinster, and finally fell in action after a turbulent reign of twenty years, which brings us to the conclusion of the seventh century. This outline, (which, by the way, includes very nearly all of which general history informs us), speaks so completely for itself as, to the state of Ireland at the period, that to dwell a moment on the matter would be equally unpleasant and superfluous.

 The reflecting mind cannot fail to observe the striking analogy between those times and the present. Now, as then, while one part of the population is busily engaged in the erection of chapels, monasteries, and nunneries, another is freely indulging in bloodshed and spoliation. A state of things, which is about to induce a suspension (we hope a temporary one) of the constitution in Ireland.

 The history of our county during the seventh century has some interest. In A. D. 610, St. Gobban founded a celebrated abbey at Old Leighlin. This year, "the blessed Moel Patrick and Munganus, the blessed Anachorite, "suffered martyrdom at the same place.

 About the year 630, a synod of the clergy was held in St. Gobban's abbey at Old Leighlin, to debate on the proper time for the celebration of Easter. Some discrepancy had arisen between the Irish and the Roman calculation on the subject, and Pope Honorius the first, desirous of bringing the clergy of this country into an uniformity of discipline with his own, had addressed the Irish by letter on the subject. He exhorted them "to reflect, how few they were in number compared to the rest of the world, and that they, who were placed in the extreme bounds of the earth, should not consider themselves as wiser than all the ancient and modern churches of Christ; and that they should not presume to celebrate a different Easter from the rest of the churches, contrary to the paschal calculation and synodal decrees of the whole world." This document evinces, pretty clearly, the tone of authority assumed by the bishop of Rome, at a very early period; and must, assuredly, strike all, as containing an unjustifiable degree of arrogance, coming, as it did, from a person who had no earthly or heavenly authority, whatever, to dictate to the Irish people on either spiritual or temporal affairs. This was the view taken, at least in effect, by many of the Irish, clergy, as will be seen in the sequel. It will be proper here to furnish some account of the nature of the question which had arisen as to the celebration of Easter. The Irish church, we learn, had from its original formation adopted a cycle of eighty-four years, and its paschal computation was the same as the British church when Augustin was in Britain. It was different from the Alexandrian method and nearly agreed with the old one of the Romans, Owing to the inaccuracy of the cycle of eighty-four years which prevailed at Rome, an egregious error had fallen into the Roman mode of calculating the days of the month.

 In the early part of the fifth century, it had increased to a miscalculation of two days. The first day being termed the third and the fourteenth the sixteenth. Sulpicius Severus corrected this error by naming the latter the fourteenth; which reformed cycle and its rules, St. Patrick brought to Ireland, where it was observed till the arrival of the Roman missionaries in Britain, who considered the celebration of Easter by the Britons and Irish a heresy. Some authorities state, that the Irish merely adhered to the custom of their ancestors, in this matter, and that they had derived their rule from the Eastern churches. However, many parts of the couth of Ireland had altered their time of celebrating Easter to that of the Church of Rome, while the rest of the kingdom adhered to the ancient traditions on the subject. Matters were in this position when the letter of Pope Honorius arrived, A. D. 630. A synod was convened, in pursuance of this letter, and the wishes of several of the clergy, at St. Gobban's abbey of Old Leighlin (anciently called Lethglin, or Whitefield), which was attended by the heads of most of the religious houses then existing in Ireland. St. Laserian, who, it is supposed, was the bearer of the letter of Honorius, advocated the system of Rome, and was vehemently opposed by St. Fintan Munnu of Taghmon. The majority of the higher clergy seemed in favour of the view taken by Laserian, but, it is stated, that an individual, perhaps St. Fintan, here interfered and by intrigue rendered of no effect what had been already arranged.

 As a final remedy, it was proposed that a deputation should be sent to Rome, in order, by personal inquiry and observation, to ascertain the general opinion on this important question. On arrival at the ancient city, the deputies beheld people from many countries manifesting an approval of the Roman system ; and, at the end of three years, they returned to Ireland, when they declared, that the rite sanctioned by Pope Honorius was that universally received.

On the arrival of this information, the new system met with no further opposition in the southern division of Ireland, which included Munster and the greatest part of Leinster and Connaught.

  Some Account of the persons, who took a leading part in the adjustment of the question, will be appropriate in this place, particularly as they were connected in other ways with the history of our district.

And first of St. Laserian, called otherwise Molissa. He was, it is stated, son of Cairel, a nobleman of Ulster, and of Gemma, daughter of Aidan, king of the British Scots. The time of his birth remains unknown; and of the early part of his life we have little or no account. One writer places him as a disciple of St. Fintan Munnu, while another says he was scholar to an abbot Murin. When arrived at maturity, he travelled to Rome, where he sojourned fourteen years. There, we learn, he was ordained priest by Gregory the Great, and shortly afterwards returned to Ireland. About the year 630, he again visited Rome, probably as head of the deputation, sent by the chiefs of the southern clergy after the synod of Leighlin, when Pope Honorius I. consecrated him bishop. Subsequently to his return to Ireland, A.D. fi.32, he succeeded St. Gobban as abbot of Old Leighlin, and founded a bishopric there.* A town of considerable extent was soon raised on the spot. Previously to his death, which occurred on the 18th of April, 639, .f. he was a chief instrument in finally settling the question of Easter, in the south of Ireland. He was buried in the cathedral, which he himself had caused to be erected.

 Fintan Munnu or Munna, the chief opponent of Laserian, belonged to the Niall family, and was son of Tulcan and Feidelmia.It seems probable that he was a native of the north of Ireland. It is stated, that he was first placed at the school of Bangor under St. Comgall, and to have subsequently studied in the school of Kilmore Deathril, governed by Columbkill before his departure from Ireland. He afterwards went as a disciple to Hy, from whence he returned to Ireland in 597. It is very probable, that soon after his arrival he founded the monastery called after his name Teachmunnu, the house of Munnu, now Taghmon, in the county of Wexford. He is stated to have founded other monasteries. His death took place shortly after the controversy at Old Leighlin, before which he gave in his concurrence to the prevailing opinions on the subject. St. Fintan died on the 21st of October, 635.

 Cumian or Cumene the white, abbot of Hy, was born in the territory of Tyrconnel, now the county of Donegal, and traced his descent to the princes of that country. On the occasion of the great question as to the celebration of Easter, Cumian continued for a time neuter in the dispute, until he had first made himself accurately acquainted with all the bearings of the case. After a year's investigation, he was one of those who persuaded the bishops and abbots to assemble a synod at Leighlin, in order to decide the point. He favoured the Roman system, for which he was violently reproved by the monks of Hy, as a deserter from the tradiditions of his ancestors, and a heretic. He wrote thus to Segenius on the subject : "I beseech you consider this carefully, that you may pardon we, or that either in words or writing you may inform my understanding by mare cogent reasons, if you have: them, to embrace the other side of the question, and I will thankfully receive them as I have done this. But if you have no such reason to offer, be silent, and do not call us heretics." Archbishop Usher published a work of his on the paschal controversy, which is considered a learned performance. He afterwards governed the abbey of Hy twelve years, where his learning and sanctity were held in such high esteem, that the furious indignation of the monks soon faded away. He died according to Usher in 668.

 In the year 632, St. Moling or Mullin founded a monastery at Aghacainid, since called Teighmolin or St. Mullin's house, and now bearing the name of St. Mullin's. Archdall fixes the time of the erection of this structure as above, while others say, it was about the middle of the seventh century. The discrepancy here is but small. St. Moling is said to have been otherwise called Dayrchell. He was a native of Hy Kinsellagh, and seventh in descent from a brother of Crimthan-cas, the first king of Leinster who received the Christian faith. He governed his monastery many years, sojourning occasionally at Glendalough, until 691, when he was consecrated bishop of Ferns. He was styled archbishop of Ferns, as the right of precedency which king Brandulh had obtained for that see still continued in force. He succeeded in inducing Finnacta, monarch of Ireland, to remit the heavy tribute of oxen, with which the province of Leinster had been burdened for a considerable time. It is said, that St. Moling made some remarkable prophecies relative to the kings and affaire of Ireland. He died on the 17th of June, 697, and was buried in his own monastery. St. Moling has been esteemed one of the principle saints of Leinster.

 In the year 639, St. Gobban, founder of the abbey of Old Leighlin, departed this life; and the same year the abbot Delasse McWinge of that abbey died.

 St. Dagan was a warm partizan of St. Fintan at the debate' touching Easter. Bede alludes to him, and Bale says, that he wrote, "Ad Britannorum Ecclesias, lib. i."

An abbey was founded at a place called Achadfinglass or Achadarglass, near Leighlin, on the east of the river Barrow, in the district of Idrone; but the date of its erection is not clearly defined. Archdall says, that St. Fintan was one of its abbots and that he died on the 17th of February, before the sixth century. Now it is to be regretted, that the learned writer was not more precise, as there were several saints named Fintan; one of whom was engaged, as has been just noticed, in the controversy respecting the celebration of Easter. From other accounts we learn, that St. Fintan of Clonenagh, in the present Queen's county, died on the 17th of February; but he departed this life about the end of the sixth century. There is still some probability, that he in the person alluded to by Archdall, not only from the concurrence of the day of decease, but from the general admission that he had occasional intercourse with the abbey of Achadfinglass. Archdall adds, that St. Aid was also abbot here, but the date is doubtful. His festival has been held on the 11th of April.

 A brief notice of the life of St. Fintan of Clonenagh will be apposite in this place. He was born near Ross in the kingdom of Leinster, and was son of Gabhen and Findath, both Christians.We are told, that on the eighth day after his birth he was baptized. Of the year of his birth we are ignorant; but there can be no doubt it occurred a few years subsequently to the year 520. He was educated by the clergy of his neighbourhood, and afterwards placed himself under the guidance of St. Columbe, under whom he continued until the saint recommended him to establish himself at Clonenagh. He there (though still a young man,) laid the foundation of a monastery, about A.D. 548. The establishment soon gained great celebrity, under his guidance, and numbers from all parts of the kingdom became members of St. Fintan's abbey. The) discipline, fasting, and other particulars, were, we are informed, exceedingly severe. Brandish, a holy bishop from Hy Kinsellagh, is represented among the persons desirous of admission to the house of Clonenagh. For this purpose he waited upon Fintan at the abbey of Achadfinglass, where he was sojourning; when the latter recommended him to remain at the abbey in which they then were, where the discipline did not partake of so much austerity as at Clonenagh. Brandubh followed the recommendation of Fintan on this matter. f It is said, that this saint not only prophesied, but worked miracles ; but the degree of credence given to this part of the account, will depend on the quantum of faith professed by the individual. He died on the 17th of February, as before stated, but the year is not mentioned.

 A.D. 725. St. Mauchin of Lethglen or Leighlin, died this year; and in 767, the abbot Ernagh M'Ehyn, of the same place, departed this life.

 The civil history of Ireland during the eighth century is extremely meagre. The usual course of commotion, dissension' and carnage seems to have prevailed; and the general historian has little more than the melancholy task of detailing scenes and occurrences which afford small instruction, and can never be productive, of satisfaction. But alas the history of mankind is little more than a black record of rivalry, malignity, devastation and blood. It appears that about A.D. 722, a war broke out between the monarch of Ireland and the people of Leinster. An engagement was the consequence, when the monarch, one hundred and sixty select knights, and many thousand men were slain. In 738, another rupture occurred in Ireland, of which the cause is not stated. However, a "bloody battle" ensued, in which the people of Munster vanquished their opponent, the king of Leinster. Three years afterwards, the king of Ireland declared war against the people of Leinster. A battle followed, when the king of Leinster, the choicest of his knights and nobility, together with nine thousand of his best troops, were slain.

 In 743, a battle was fought between the monarch of Ireland and the king of Leinster. About the same time an engagement occurred between the people of Munster and those of Leinster, in which the carnage was great, and a lake adjoining the field of battle coloured with the blood.

 At the conclusion of this century, an unfortunate event occurred, which was attended with evil consequences of long continuance to unhappy Ireland.
This was the invasion of the Danes and Norwegians, who, under the name of Ostmen, first invaded this island, anno 795. These ferocious people were mere pirates, who infested many of the northern nations of Europe at this period, and continued a deadly scourge to the Irish for a space of not less than three hundred and seventy-seven years, when the English finally ejected them from this island. We shall have frequent cause to notice their proceedings.

 It is stated, that about the early part of the eighth century, Pepin, ancestor to the French king of that name, applied to the monarch of Ireland for missionaries to convert the people of Ireland; and Mr. O'Halloran* is of opinion, that the revival of literature in Europe is more properly to be ascribed to the Irish, than to the Arabians. He stated that universities were founded by Irishmen, under the patronage of Charlemagne, who flourished about anno. 800. Regarding the arts and sciences, his account is quite as flattering. It only remains for us to express our regret, that literature and science had not their usual genial influence, and that they failed in softening the manners, allaying the commotions, or checking the turbulence of the ancient Irish.

 A.D. 836. This year one of the most formidable of the Danish leaders, named Turgesius, landed in Ireland. Leinster and most part of the remainder of the kingdom was ravaged by this furious leader and his attendant savages. The picture drawn of the misery, to which he reduced the Irish, is dreadful in the extreme. He placed a governor in every cantred** of land, and a captain in every territory of the kingdom. He selected an abbot for every church and monastery, fixed a petty officer in every village, and billeted one of his inferior followers in every house in the kingdom.

 A heavy tribute was likewise enforced on the subjugated Irish; every householder was obliged, under severe penalties, to pay one ounce of gold annually. The Danes were imbued with the true Gothic hatred of literature, and, therefore, resolved to suppress all colleges and schools in the island; the Irish were not permitted to have their children taught any portion of scholastic knowledge and they destroyed all the books which came into their possession. The Church were closed  

** A cantred contained thirty-two townlands.

 All poets & historians and professors of fee liberal arts and sciences, or musicians, were banished, imprisoned* Boned, or forced into concealment. Nor did these men hesitate to plunder the churches and monasteries, the plate and other valuables of which they appropriated to their own use. At length, after a blighting sway of thirty years, Turgesius was taken prisoner by Malachie, monarch of Ireland, and put to death.* Thus the unfortunate Irish obtained an interval of peace, soon, however, to be ruffled, by renewed efforts of their implacable tormentors, the Danes, to regain their power and possessions in the island.

 Archdall states, that another abbot named Mauchin died in 863 at Old Leighlin; but, very probably, this is a person (of the same name) who was, according to Ware Bishop of Leighlin, and died in 865. We have no record of the bishops from Laserian to this period. In the year 864, the Danes pillaged Achadfinglass, then a rich abbey, the foundation of which has already been noticed; Dungall, abbot of Old Leighlin, died in 876.

 In the year 908 was distinguished by a battle between the King of Munster and the people of Leinster; the scene of which lay within the present county of Carlow. In 901, Cermac Mac Curllenan was called to the throne of Munater. During his reign, we are told; the island remained in tranquillity, and began to recover from the dismal effects of internal discard and foreign invasion.

 Agriculture received merited attention. The churches and other religious houses underwent repair or were rebuilt; most of them having experienced the sacrilegious devastations of the marauding Danes. Learning again raised its venerable head, seminaries were re-opened ; and the reign of Cormac might have continued many years, with gkiry to himself and advantage to his subjects, had not evil counsel led him into a war little justifiable, it would seem, in itself, and fatal in its consequences to the king of Munster. The pretence for the declaration of hostilities appears to have been, the revival of an old claim for tribute to which the people of Leinster formerly submitted, but which had not been demanded for nearly two centuries past. O'Halloran, however, on the authority of the book of Lecan, states this account to be incorrect, and that the real cause arose out of the forcible seizure of a monastery situate at Monaster Evin, by Cearbhuil, the king of Leinster, on which the expelled monks solicited the aid of Cormac, in order to obtain a restoration of their establishment.

Be this as it may, we are assured, that the enterprise was not in accordance with the personal wishes of the king. In compliance, however, with the advice of his council, and particularly that of the Abbot of Inis Catha, or Scattery, he resolved to prosecute the war, for which purpose a numerous army was forthwith called into action. He advanced towards Leinster, but before passing the boundaries of that territory, be despatched a herald to the king to demand a yearly tribute, or hostages for the same. The king and nobility of Leinster proposed a treaty, in order to the satisfactory adjustment of the quarrel. Cormac had every disposition to act amicably, but the unrelenting abbot was not to be so easily appeased; his influence predominated. The king gave orders to his army to march, A.D. 908.

They entered the country of the enemy, and reached the bridge of Leithglin, otherwise Leighlin,  Bridge spare horses and baggage were, we are told, sent on before, and a portion of the clergy waited at this bridge, till Cormac with his people reached them. From hence they marched, with great pomp and circumstance, to a place called Mach Ailbe or Moyalbe, where they encamped and entrenched themselves, expecting the enemy. When the engagement approached, the king of Munster formed his men into order of battle, and in three divisions; the king of Ossory and the abbot Ma Jonmuinein commanded the first; Cormac, himself, commanded the second, and the third was confided to the direction of an experienced leader Mac Mothly, king of the Deicies. The adverse parties agreed, it is said, to fight the battle in the plains of Mach Ailbe, where the army of Munster lay encamped. These latter, however, began to lose confidence before the engagement, from accounts received of the great superiority in numbers, as well as discipline, of their opponents.

 The onset of the Leinster men decided the fate of the day. It was irresistible. The Munster troops fled almost immediately, when the havoc among them became dreadful. Cormac, himself, many princes and nobles, numbers of officers, together with six thousand of their choicest troops, were reckoned among the slain.

Thus ended the career of Cormac Mac Cuillenan, who, from the accounts that have reached us, certainly deserved a better fate. "He was," says Ware, " knowing in the Irish antiquities, and writ the history called Psalter Cashel." We have made enquiry for the precise situation of the place called Moyalbe or Mach Ailbe, but the name seems to have become obsolete. O'Halloran and Lanigan state, that perhaps it was at Beallach Mughna (now Ballymoon) that this battle was fought ; but it seems somewhat uncertain at which of the two places this remarkable event took place. No material uncertainty exists, however, as to the situation ; both positions mentioned, being within the same district and at a short distance from each other.

 We are informed that the conduct of the abbot of Inis Catha greatly incensed the clergy of Leinster, who attributed to him the war and bloodshed which had occurred. He had been taken prisoner at the engagement, and so long as the king of Leinster lived was kept in close confinement, but on his decease Inis Catha was enlarged. The monarch of Ireland, Flann Siona, espoused the cause of the king of Leinster on the late occasion.

 The early part of the tenth century was not a period of union or happiness in Ireland; private feuds and public contentions being then rife in this devoted land. Instead of combining, in order to present a compact front and concentration of purpose to the common enemy, the Danes, the Irish people seemed resolved to follow the dictates of their selfish passions. Devoid of patriotic feeling, and reckless of consequences, they appear to have been more bent upon mutual sacrifice, than opposition to the ruthless invaders of the land. The natural result followed. The Danes continued their system of plunder, and Leighlin was among the place which, in 916, was visited by the marauders.

A.D. 933. This year Moylmartin O'Skellan, the divinity lecturer of the abbey of Old Leighlin, paid the great debt of nature.

 Condla Mac Dunecan, bishop of Leighlin, died in 913. He is called, in the Irish annals, prince, as well as bishop, of Leighlin. In 951, the church of St. Mullins was plundered by the Danes. Daniel, bishop of Leighlin,' died in 969. Leighlin was plundered by the people of Ossory, in 978, and again in 982.

 The year 1002 was distinguished by being that on which, by the concurrent testimony of all historians, one of the most able and excellent of monarchs ascended the throne of Ireland. Brien Boroimhe, or Boru, (of the line of Heber), in this year was justly raised from the rank of provincial king of Munster to the higher one of sovereign of the island. To one who anxiously desires to present a favourable picture of the country of his ancestors, who would fain represent it to the present and future times in a creditable light, but, who will not deviate from strict truth in his narrative, an opportunity, such as the present, of noticing in favourable terms the conduct of an Irish monarch, is as an oasis in the desert, a spring-well in the waste. Unlike other leaders, who, so far from opposing the freebooting Danes, absolutely formed alliances with them, Brien employed all his energies to bring them into subjection; and his efforts were crowned with deserved success. Brien was, however, eventually slain in a great engagement with these people, at Clontarf, near Dublin, on the 23d of April, 1014, aged according to Ware 74, or, as stated by O'Flaherty, 80 years.

(O'Halloran says Brien was born in 926. If this be correct, be must have been 88 when he fell. O'Halloran, however, agrees with Ware and O'Flaherty as to the time of his death).

 It was in this reign, that surnames were extensively introduced among the Irish. Brien perceived the confusion which arose from the indefinite nature of the former designations, and, in order to remedy the evil, passed a decree, that all the great families should follow the name of some distinguished ancestor, having O, or Mac prefixed; which would shew them to be descended from the person whose name they bore, as O'Brien, the son or descendant of Brien. This salutary custom had previously been partially in use, but under the auspices of Boru, it became general in the island. it was not until about the same period, that surnames appeared in France, England, and Scotland. It should also be observed, that under the paternal care of Brien Boru, the cities, towns, churches, and all public institution!; revived from the abasement and decay into which they were sunk by previous commotion and neglect. Piety and peace, plenty and prosperity, we are told, abounded throughout the land. Even the savage Danes became so much reformed by the moral as well as physical treatment of Brien, combined with the exhortations of the clergy, that much progress was made towards their final conversion to Christianity. With the death of Brien, however, the country seemed to relapse into its former miserable state of turbulence and disorder.

 In the year 1017, Donagan, king of Leinster, with many of his principal nobility, were barbarously murdered, at an entertainment, in the palace of Teige O'Ryan, king of Ondroua, by Donogh MacGiolla Patrick, prince of Ossory. Malachie, the monarch of. Ireland, justly desirous of punishing so atrocious an act, entered the territory of Patrick, whom he slew, with several of his abettors, and then retired to Tara, bringing with him many prisoners.

 Cleiric O'Muinic, bishop of Leighlin, died in 1048. In 1060, the cathedral was totally consumed by fire. We may fairly infer, from the frequent occurrence' of the destruction of buildings by fire, that previously to the arrival of the English, most of the edifices of the country were constructed of wood. Cox says, in express terms: "The first pile of lime and stone that ever was in Ireland was the castle of Tuam, built anno 1161, by Roderic O'Connor, the monarch." Were this the fact, we could have no doubt, that the cathedral of Leighlin, a century previously to 1161, must have been constructed of wood; but the statement of Cox proves too much, as the mere mention of the round towers will amply manifest. We have, in short, abundant evidence, that stone buildings did exist in Ireland, anterior to 1161; but they were comparatively few in number.

 About A.D. 1060, the priory of St. Stephen, at Leighlin, was founded or endowed by Burchard, (the son of Gurmund), a Danish commander. The lands of this priory were afterwards annexed to the deanery. Burchard was buried in the choir of the cathedral, under a marble monument, on which was placed his statue, and underneath this inscription:"

 Hie jacet humatus, dux fundator Leniae .
En Gormondi Burchardus, vir gratus ecclesise."

 No appearance of either tomb or inscription is now discoverable. They might have been destroyed at the period of the fire just noticed.  

 Felix was prior of St. Stephen's, but the precise time cannot be ascertained. A. D. 1113. Condla O'Flain, bishop of Leighlin, died this year. A.D. 1115. A general convention of the clergy was summoned this year, by Giolla Easbuig, bishop of Limerick; who then held the appointment of legate, and presided over the assembly. Among other things, it was ordained, that the southern half of the island, called Leath Modha, should have twelve episcopal sees, and that the like number should be constituted in Leath Cuinn, or the northern division. The province 'of Leinster was divided into five bishoprics, viz.: Kilcullen, Laighlin or Leighlin, Kildare, Glendalough, and Wexford, otherwise named Fearna.

 Arcbdall states, that in the year 1138, the abbey of St. Mullina was destroyed; I presume by fire. The Augustinians obtained a settlement here, and erected a house, the remains of which, we are told, continued at the end of the last century.

 A.D. 1144. Died, Sluagad O'Catan, bishop of Leighlin. About the year 1151, an abbey was founded at a place called Athaddy, within our county, for nuns of the order of St. Augusta, by Dermod, the son of Murchad, king of Leinster. He appointed it to be a cell to the nunnery of St. Mary de Hoggis, in the city of Dublin. A.D.

1152. Dungal O'Cellaic, otherwise O'Caollaighe, bishop of Leighlin, died. The same year, on the 9th of March, a synod met at Kells, in Meath, convened by cardinal Paparo. The names of the prelates who attended this meeting, are handed down to us in the following order: the bishop of Lismore, pope's legate; the primate of Ireland, archbishop of Tuam, bishop of Dublin, bishop of Glendalough, Dungall O'Caollaigh, bishop of Leighlin, who died shortly afterwards, as is above noticed. Judging from the high place on the list, and the precedence given to Leighlin over many others, it is clear, that its rank was great among the Irish sees. The chief business of the synod seems to have been, the creation of two additional archbishoprics; Ulster and Munster only, having heretofore possessed them. The instructions of cardinal Paparo from the pope, were to this effect; but, we learn that the proposition met great opposition from the existing archbishops, who apprehended a diminution of their privileges and authority. Their efforts, however, proved vain, and the four archdioceses, Armagh, Dublin, Cashel and Tuam, with their respective suffragans, were established. Among the decrees of this council, was one in condemnation of usury ; and the cardinal commanded, in virtue of apostolically authority, that tithes should be rendered to the clergy.

 A.D. 1158. This year, Donat succeeded to the see of Leighlin; as appears from the foundation charter of canons of the blessed Virgin at Ferns; he being a subscribing witness to that document. Donat rebuilt the cathedral, which had been destroyed by fire. He died at Leighlin in 1185, and was buried in the church of that place. A considerable space of time intervenes between the period of his death and the mention of the next bishop. Either the see remained vacant, or the name of its occupant has eluded research.

 In the year 1166, Roderic O'Connor last Milesian monarch of Ireland, ascended the throne. During his eventful reign, the English power first became established in the island, the Danes were expelled, and the dominion of the native princes was reduced to a state of great insecurity, to be followed, in time, by complete annihilation.

 It appears, that Dermot Mac Morrough, king of Leinster, the chief agent in effectuating this important revolution, was a man, on whose conduct no great share of commendation can be 'bestowed. The immediate cause of his disasters, as stated by some, was at unlawful passion which he entertained for Dearbhorgil, daughter to the king of Meath, and espoused to O'Rourke, prince of Breffny. A private correspondence subsisted between Dermot and the lady, who encouraged him so far, as to intimate, in express terms, her wish, that he should avail himself of the convenient absence of her husband, in order to secure the possession of her person. As might be expected, Mac Morrough instantly complied, and had the object of his irregular passion carried to the castle of Ferns. We further learn, that, on the discovery of the calamity which had befallen him, O'Rourke communicated a statement of the affair to Roderick O'Connor, who resolved on affording him instant aid in an expedition against the king of Leinster. The forces of Roderic marched into the district of Hy Kinsellagh. Mac Morrough attempted to oppose their progress, but without success; he retired to his castle of Ferns and shortly afterwards was obliged to fly to England, A.D. 1167. We are informed, that at this important crisis, Mac Morrough found himself deserted by the nobility and military, so shocked were they at his conversation with the wife of O'Rourke.

We, however, may very fairly, and far more rationally, conclude, that motives of political hatred and private pique were the true causes of this signal defalcation of the people of Mac Morrough; and, indeed, of the invasion of the Irish princes. For, we find that Dermot had been heretofore a formidable personage in Ireland. He invaded O'Neill and the king of Meath, compelling them to give hostages; and O'Carroll, another prince, had been necessitated to place his son in Dermot's hands as a pledge for his good behaviour. This selfsame king of Meath and O'Carroll were among the foremost in the subsequent crusade against Dermot; and all men can judge, how far we are justified in the inference, that these personages were spurred on chiefly by a desire of revenge for public humiliations of no ordinary nature. Then, as regards the desertion of Mac Morrough by his subject; a far more reasonable ground for this conduct, than that already assigned, may be gathered from the fact, that he had been an oppressor of his people, and a cruel tyrant over his nobility, who very naturally felt no great zeal in his service. These seem to be the unquestionable motives, by which the princes of Ireland and tin- people of Leinster were actuated on this momentous occasion; and we can only express our regret, that O'Halloran, should have so far distorted the truth, as to place the matter in a very incorrect, though perhaps a more creditable light. Besides, he is not borne out in his representation by the general standard of morals in ancient Ireland ; for, independently of other matters, it is well known, that illegitimate birth was considered so venial, that persons thus situated enjoyed nearly all the prerogatives and advantage of legitimacy; as O'Halloran himself and many others testify.

 The designs of Henry II king of England, upon the kingdom of Ireland, had been entertained at a much earlier period than that of which we are now treating. The dissensions by which the kingdom was torn asunder, the propinquity of its situation, and the superior skill in arms of his followers, presented Ireland to him as an easy conquest. The more urgent affairs of England and France had, however, hitherto caused a postponement of his intentions, but now the opportunity seemed so inviting as to become irresistible. He had been further furnished with the authority of the church fop this expedition, as may be collected from the following

 BULL OF POPE ADRIAN IV,"

 ADRIAN the bishop, the servant of the servants of God, to his most dear son in Christ, the noble king of England, sendeth greeting, and apostolic benediction : Your magnificence hath been very careful and studious how you might enlarge the church of God here on earth, and increase the number of his saints and elect in heaven ; in that, as a good catholic king, you have and do, by all means, labour and travail to enlarge and increase God's .church, by teaching the ignorant people the true and Christian religion, and in abolishing and rooting up the weeds of sin and wickedness. And wherein you have, and do crave, for your better furtherance, the help of the apostolic see, wherein more speedily and discreetly you proceed, the better success, we hope, God will send, for all they which of a fervent zeal and love in religion do begin and enterprise any such thing, shall, no doubt, in the end, have a good and prosperous success. And as for Ireland, and all other islands where Christ is known, and the Christian religion received, it is out of all doubt, and your Excellency well knoweth, they do all appertain and belong to the right of St. Peter, and of the church of Rome, and we are so much the more ready, desirous and willing to sow the acceptable seed of God's word, because we know the same in the latter day will be most severely required at our hands,

 You have (our well-beloved son in Christ) advertised and signified unto us, that you will enter into the land and realm of Ireland; to the end to bring them to obedience unto law, and under your subjection, and to root out from among them their foul sins and wickedness; as also to yield and pay yearly out of every house, a yearly pension of one penny to St. Peter, and besides, also will defend and keep the rites of these churches whole and inviolate. We therefore, well allowing and favouring this your godly disposition, and 'commendable affection, do accept, ratify and assent unto this your petition; and do grant, that you (for the dilating of God's church, the punishment of sin, the reforming of manners, planting of virtue, and the increasing of Christian religion) do enter to possess that land, and there to execute according to your wisdom, whatsoever shall be for the honour of God, and the safety of the realm. And further, also, we do strictly charge and require, that all the people of that land do with all humbleness, dutifulness and honour, receive and accept you as their liege lord and sovereign, reserving and excepting the right of holy church to be inviolably preserved; as also the yearly pension of Peter-pence, out of every house; which we require to be truly answered to St. Peter and the church of Rome. If therefore you do mind to bring your godly purpose to effect, endeavour to travail to reform the people to some better order and trade of life, and that also by yourself, and by such others as you shall think meet, true ^and honest in their life, manners and conversation, to the 'end the church of God may be beautified, the true Christian religion sowed and planted, and all other things done, that by any means shall or may be to God's honour, and salvation of men, souls, whereby you may in the end receive of God's hands the reward of everlasting life ; and also, in the mean time, and in this life, carry a glorious fame, and an honourable report among all nations."

 This document was issued A.D. 1156; there are two points in it worthy of particular notice. The first is, the characteristic assumption of authority manifested by pope Adrian, in bestowing a country upon Henry II., which was not his to bestow, and to the possession of which, he had not even a shadow of right. The second remarkable feature, consists in the care with which his holiness reserved to himself the tribute unjustifiably called “Peter- pence," but which, most assuredly, St. Peter, himself, had he been alive, would never have extorted. A worldly spirit had, however, long previously crept into the church, and was fast advancing, in the twelfth century, to that high pitch which it afterwards attained. Of the existence of this spirit, the bull of Pope Adrian contains abundant internal evidence.

 The proceedings of the king of Leinster, being intimately connected with the history of our district, it is proper that we should trace them with somewhat of minuteness.

On his journey to the court of the king of England, Dermot was attended by a suite of sixty faithful adherents; all of whom arrived safely in Bristol, where the royal stranger was hospitably entertained by Robert Fitz-harding, at St. Austin's abbey. After a brief stay there, he embarked for Aquitain, where Henry then sojourned.

 He appeared in the presence of his majesty (A.D. 1168) in humble attire, suited to his present fortunes; and falling at the king's feet, made an eloquent representation of his case. He depicted the malice of the neighbouring Irish princes, the treachery of his pretended friends, and the rebellion of his subjects in glowing terms ; he declared, that the fame of Henry's magnificence and generosity had been his inducement to call on him for assistance; and concluded, by reminding his majesty, that the highest merit of an earthly potentate, consists in a disposition to relieve the distressed and support the defenceless. The king, however, being engaged in affairs of importance, could not aid him personally: but, moved to compassion by the forcible appeal of Dermot, (and perhaps having ulterior views in contemplation,) he made him large presents, and presented him with the following letter patent, having first taken his oath of allegiance:

 Henry king of England, duke of Normandy and Aquitain, earl of Anjou, &c. Unto all his subjects, English, Normans, Welsh, and Scots, and all nations and people, being his subjects, greeting.

 Whereas Dermot, prince of Leinster, most wrongfully (as heinformeth) banished out of his own country, hath craved our aid; therefore, forasmuch as we have received him into our protection, grace and favour, who so 2ever within our realm, subject to our commands, will aid and help him (whom we have embraced as our trusty friend) for the recovery of his land, let him be assured of our favour and licence in that behalf."

 Highly gratified at the result of his interview, McMorrough repaired to Bristol, where he published the king's letter repeatedly, and made liberal offers of remuneration to all who would espouse his cause at the present juncture. The person who seemed most forward to assist him, and upon whom his chief reliance was placed, was Richard, earl of Chepstow, surnamed Strongbow, a nobleman of considerable influence in Wales, but of shattered fortune. He obtained the additional name of Strongbow, from his great bodily power, which enabled him to draw a bow of more than ordinary strength; his arms were so long that, in an upright position, the palm of his hands reached to his knees. This enterprising earl engaged to bring Dermot succour early in the following spring, provided he could obtain the particular permission of his sovereign to embark in the expedition. On the other hand, MacMorrough promised Stronghow the hand of his daughter Eva, together with the kingdom of Leinster, on his decease

 Further to forward the object of his visit to Britain, Dermot next proceeded to St. David's, in Wales, where he prevailed upon Rhees, the prince of that country, to liberate Robert Fitz-Stephen who was then his prisoner, and who was afterwards to prove a leader in the conquest of Ireland. The bishop of St. David's had succeeded in inducing this knight, and Maurice Fitz-Gerald, to espouse the cause of the king of Leinster; who promised them in return, a grant in fee, of Wexford and two cantreds of land adjoining. Having thus completed his arrangements, having secured the desired aid, he departed for Ireland, in August, 1168, landed at Glascarrig, and thence proceeded to Ferns. Here he was cordially received by the clergy, to whom he gave a flattering account of his mission, and of the power, number, and valour of his newly acquired allies. Dermot preserved strict privacy at Ferns during the winter; a course, which the state of his affairs rendered imperative.

 Matters were now prepared to effect that invasion, which the miserable state of affairs in Ireland had long provoked, but which was now about being carried into execution. Writers, of all creeds and parties, deplore the distracted condition of the island, for a considerable time previously, and the utter recklessness with which its princes sacrificed the public good to their own selfish purposes. But now, to use the words of C. O'Conor," the measure of their iniquity was full," and for the important consequences, they themselves, and they only, are responsible at the bar of posterity.

 We shall conclude this chapter, by some brief notice of the laws, learning, customs, and other matters in the economy of the ancient Irish.

 A great reformation, we learn, took place in the laws of Ireland under the auspices of Feidhlimidh, of the line of Heremon, monarch of Ireland, A. D. 141.- The principle feature of his improvements was the abolition of the laws of Farc, or Fines, and in its place the substitution of the lex talionis. The punishment of crime by pecuniary mulct was totally abrogated. It was ordained, that murder should be punished with death; and the minor offences of maiming, became punishable by like treatment of the perpetrator.

Thus was the law of retaliation substituted for one whose deficiency in efficacy had been amply proved. Others of their laws, however, do not merit equal commendation; that of tanistry for instance.

This system had the effect of conferring the inheritance of families on the strongest member of them. For though there appeared to be a protection of the rights of seniority, yet they were little consulted; superiority in mental or bodily qualities generally substantiating a claim, without regard to the age of the individual. This circumstance led to general rivalries, and, sometimes, to the most disastrous consequences in families. From rendering succession uncertain and possession precarious, improvement was checked and peace was destroyed. This law was subsequently abolished by judgment in the Irish court of King's Bench, at Hilary term, in the third year of the reign of king James I. Gavel-kind was equally objectionable. It ordained that when an individual died, his whole effects should be ascertained, and divided among the members of his family. The distribution was effected by the chief of the house, who admitted illegitimate males, but excluded daughters and wives. This law also impeded the improvement of the country, and checked industry in individuals. It was abolished at the same time and place. The Brehons, or judges, of the ancient Irish, held their office by descent, or inheritance; in which respect, historians, physicians, bards, and harpers, were similarly circumstanced. This rule was assuredly not judicious; inasmuch as talent is not hereditary, and, therefore, the majority must have been very incompetent to the performance of the duties annexed to their station.

 With regard to learning and mental cultivation, it is undeniable, that much existed among the Milesian Irish. From its insulated situation, Ireland seemed a place where the learned might retire, to pursue in peace their studies and researches; and, accordingly, we find that many individuals from Britain and the continent of Europe, repaired to this island to cultivate the ample fields of literature. It is stated, that there were not less than seven thousand students at Armagh at one time. Ledwich, himself, admits that much learning existed in Ireland during the middle ages. Quite clear, however, it is, that the learning of ancient Ireland was chiefly confined to ecclesiastic; the majority of the laity being quite as ignorant here, as in any of the surrounding nations.

 Dress. — The clothing of the male part of the population, consisted of a mantle and a kind of trowsers or pantaloons, which fitted close, and had stockings appended to them. That of the females was a mantle and petticoat. Both had thin pumps; the man wore a small cap and the woman a. kerchief on her head. “Their shifts," says Sir Richard Cox, "were dyed in saffron to save washing, and contained thirteen or fourteen yards of cloth, so that a law was made against that extravagancy. It must be a matter of regret to all, that a slovenly neglect of neatness is yet too observable among the peasantry of Ireland; and, that they present, in this particular, a lamentable inferiority to the natives of Great Britain.

 It is worthy of notice, that orders of knighthood were introduced at a very early period into this country. There were five classes of knights; the first of which was the Niagh-Nase, or knights of the golden collar. This order was confined to members of the royal family, none having a claim to the crown who had not been invested with it. The knights of Ulster, or of the Red Branch, took the second rank; and the members of the Munster order came next. Leinster and Connaught followed in order of precedence. The Irish knights were superior in rank to all other classes, except the members of the blood-royal or doctors in the different sciences; the privileges of which latter were very great. A regular course of education and preparatory discipline, was, we are informed, appointed for the aspirants to the honour of knighthood; and a highly polished picture is drawn of the dignity and splendour of the order; but it would much enhance the satisfaction of the inquirer on this subject, could he discover somewhat more of practical proof, that Ireland anciently enjoyed the blessings of peace, civilization, and refinement.

("Spelling are as seen in the book")


CHAPTER III

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