CHAPTER II.

Tighernach and his Annals—Erudition and Research of our Early Writers—The Chronicum Scotorum—Duald Mac Firbis—Murdered, and his Murderer is protected by the Penal Laws—The Annals of the Four Masters—Michael O'Clery—His Devotion to his Country—Ward—Colgan—Dedication of the Annals—The Book of Invasions—Proofs of our Early Colonization.

ur illustration can give but a faint idea of the magnificence and extent of the ancient abbey of Clonmacnois, the home of our famous annalist, Tighernach. It has been well observed, that no more ancient chronicler can be produced by the northern nations. Nestor, the father of Russian history, died in 1113; Snorro, the father of Icelandic history, did not appear until a century later; Kadlubeck, the first historian of Poland, died in 1223; and Stierman could not discover a scrap of writing in all Sweden older than 1159. Indeed, he may be compared favourably even with the British historians, who can by no means boast of such ancient pedigrees as the genealogists of Erinn.^[15] Tighernach was of the Murray-race of Connacht; of his personal history little is known. His death is noted in the Chronicum Scotorum, where he is styled successor (comharba) of St. Ciaran and St. Coman. The Annals of Innisfallen state that he was interred at Clonmacnois. Perhaps his body was borne to its burial through the very doorway which still remains, of which we gave an illustration at the end of the last chapter.

The writers of history and genealogy in early ages, usually commenced with the sons of Noah, if not with the first man of the human race. The Celtic historians are no exceptions to the general rule; and long before Tighernach wrote, the custom had obtained in Erinn. His chronicle was necessarily compiled from more ancient sources, but its fame rests upon the extraordinary erudition which he brought to bear upon every subject. Flann, who was contemporary with Tighernach, and a professor of St. Buithe's monastery (Monasterboice), is also famous for his Synchronisms, which form an admirable abridgment of universal history. He appears to have devoted himself specially to genealogies and pedigrees, while Tighernach took a wider range of literary research. His learning was undoubtedly most extensive. He quotes Eusebius, Orosius, Africanus, Bede, Josephus, Saint Jerome, and many other historical writers, and sometimes compares their statements on points in which they exhibit discrepancies, and afterwards endeavours to reconcile their conflicting testimony, and to correct the chronological errors of the writers by comparison with the dates given by others. He also collates the Hebrew text with the Septuagint version of the Scriptures. He uses the common era, though we have no reason to believe that this was done by the writers who immediately preceded him. He also mentions the lunar cycle, and uses the dominical letter with the kalends of several years.^[16]

Another writer, Gilla Caemhain, was also contemporary with Flann and Tighernach. He gives the "annals of all time," from the beginning of the world to his own period; and computes the second period from the Creation to the Deluge; from the Deluge to Abraham; from Abraham to David; from David to the Babylonian Captivity, &c. He also synchronizes the eastern monarchs with each other, and afterwards with the Firbolgs and Tuatha Dé Danann of Erinn,^[17] and subsequently with the Milesians. Flann synchronizes the chiefs of various lines of the children of Adam in the East, and points out what monarchs of the Assyrians, Medes, Persians, and Greeks, and what Roman emperors were contemporary with the kings of Erinn, and the leaders of its various early colonies. He begins with Ninus, son of Belus, and comes down to Julius Cæsar, who was contemporary with Eochaidh Feidhlech, an Irish king, who died more than half a century before the Christian era. The synchronism is then continued from Julius Cæsar and Eochaidh to the Roman emperors Theodosius the Third and Leo the Third; they were contemporaries with the Irish monarch Ferghal, who was killed A.D. 718.

The ANNALS and MSS. which serve to illustrate our history, are so numerous, that it would be impossible, with one or two exceptions, to do more than indicate their existence, and to draw attention to the weight which such an accumulation of authority must give to the authenticity of our early history. But there are two of these works which we cannot pass unnoticed: the CHRONICUM SCOTORUM and the ANNALS OF THE FOUR MASTERS.

The Chronicum Scotorum was compiled by Duald Mac Firbis. He was of royal race, and descended from Dathi, the last pagan monarch of Erinn. His family were professional and hereditary historians, genealogists, and poets,^[18] and held an ancestral property at Lecain Mac Firbis, in the county Sligo, until Cromwell and his troopers desolated Celtic homes, and murdered the Celtic dwellers, often in cold blood. The young Mac Firbis was educated for his profession in a school of law and history taught by the Mac Egans of Lecain, in Ormonde. He also studied (about A.D. 1595) at Burren, in the county Clare, in the literary and legal school of the O'Davorens. His pedigrees of the ancient Irish and the Anglo-Norman families, was compiled at the College of St. Nicholas, in Galway, in the year 1650. It may interest some of our readers to peruse the title of this work, although its length would certainly horrify a modern publisher:—

"The Branches of Relationship and the Genealogical Ramifications of every Colony that took possession of Erinn, traced from this time up to Adam (excepting only those of the Fomorians, Lochlanns, and Saxon-Gaels, of whom we, however, treat, as they have settled in our country); together with a Sanctilogium, and a Catalogue of the Monarchs of Erinn; and, finally, an Index, which comprises, in alphabetical order, the surnames and the remarkable places mentioned in this work, which was compiled by Dubhaltach Mac Firbhisigh of Lecain, 1650." He also gives, as was then usual, the "place, time, author, and cause of writing the work." The "cause" was "to increase the glory of God, and for the information of the people in general;" a beautiful and most true epitome of the motives which inspired the penmen of Erinn from the first introduction of Christianity, and produced the "countless host" of her noble historiographers.

Mac Firbis was murdered^[19] in the year 1670, at an advanced age; and thus departed the last and not the least distinguished of our long line of poet-historians. Mac Firbis was a voluminous writer. Unfortunately some of his treatises have been lost;^[20] but the CHRONICUM SCOTORUM is more than sufficient to establish his literary reputation.

The ANNALS OF THE FOUR MASTERS demand a larger notice, as unquestionably one of the most remarkable works on record. It forms the last link between the ancient and modern history of Ireland; a link worthy of the past, and, we dare add, it shall be also worthy of the future. It is a proof of what great and noble deeds may be accomplished under the most adverse circumstances, and one of the many, if not one of the most, triumphant denials of the often-repeated charges of indolence made against the mendicant orders, and of aversion to learning made against religious orders in general. Nor is it a less brilliant proof that intellectual gifts may be cultivated and are fostered in the cloister; and that a patriot's heart may burn as ardently, and love of country prove as powerful a motive, beneath the cowl or the veil, as beneath the helmet or the coif.

Michael O'Clery, the chief of the Four Masters, was a friar of the order of St. Francis. He was born at Kilbarron, near Ballyshannon, county Donegal, in the year 1580, and was educated principally in the south of Ireland, which was then more celebrated for its academies than the north. The date of his entrance into the Franciscan order is not known, neither is it known why he,

became a simple lay-brother. In the year 1627 he travelled through Ireland collecting materials for Father Hugh Ward, also a Franciscan friar, and Guardian of the convent of St. Antony at Louvain, who was preparing a series of Lives of Irish Saints. When Father Ward died, the project was taken up and partially carried out by Father John Colgan. His first work, the Trias Thaumaturgus, contains the lives of St. Patrick, St. Brigid, and St. Columba. The second volume contains the lives of Irish saints whose festivals occur from the 1st of January to the 31st of March; and here, unfortunately, alike for the hagiographer and the antiquarian, the work ceased. It is probable that the idea of saving—

occurred to him while he was collecting materials for Father Ward. His own account is grand in its simplicity, and beautiful as indicating that the deep passion for country and for literature had but enhanced the yet deeper passion which found its culminating point in the dedication of his life to God in the poor order of St. Francis. In the troubled and disturbed state of Ireland, he had some difficulty in securing a patron. At last one was found who could appreciate intellect, love of country, and true religion. Although it is almost apart from our immediate subject, we cannot refrain giving an extract from the dedication to this prince, whose name should be immortalized with that of the friar patriot and historian:—

"I, Michael O'Clerigh, a poor friar of the Order of St. Francis (after having been for ten years transcribing every old material that I found concerning the saints of Ireland, observing obedience to each provincial that was in Ireland successively), have come before you, O noble Fearghal O'Gara. I have calculated on your honour that it seemed to you a cause of pity and regret, grief and sorrow (for the glory of God and the honour of Ireland), how much the race of Gaedhil, the son of Niul, have passed under a cloud and darkness, without a knowledge or record of the obit of saint or virgin, archbishop, bishop, abbot, or other noble dignitary of the Church, or king or of prince, of lord or of chieftain, [or] of the synchronism of connexion of the one with the other." He then explains how he collected the materials for his work, adding, alas! most truly, that should it not be accomplished then, "they would not again be found to be put on record to the end of the world." He thanks the prince for giving "the reward of their labour to the chroniclers," and simply observes, that "it was the friars of the convent of Donegal who supplied them with food and attendance." With characteristic humility he gives his patron the credit of all the "good which will result from this book, in giving light to all in general;" and concludes thus:—

"On the twenty-second day of the month of January, A.D. 1632, this book was commenced in the convent of Dun-na-ngall, and, it was finished in the same convent on the tenth day of August, 1636, the eleventh year of the reign of our king Charles over England, France, Alba, and over Eiré."

There were "giants in those days;" and one scarcely knows whether to admire most the liberality of the prince, the devotion of the friars of Donegal, who "gave food and attendance" to their literary brother, and thus had their share in perpetuating their country's fame, or the gentle humility of the great Brother Michael.

It is unnecessary to make any observation on the value and importance of the Annals of the Four Masters. The work has been edited with extraordinary care and erudition by Dr. O'Donovan, and published by an Irish house. We must now return to the object for which this brief mention of the MS. materials of Irish history has been made, by showing on what points other historians coincide in their accounts of our first colonists, of their language, customs, and laws; and secondly, how far the accounts which may be obtained ab extra agree with the statements of our own annalists. The Book of Invasions, which was rewritten and "purified" by brother Michael O'Clery, gives us in a few brief lines an epitome of our history as recorded by the ancient chroniclers of Erinn:—

"The sum of the matters to be found in the following book, is the taking of Erinn by [the Lady] Ceasair; the taking by Partholan; the taking by Nemedh; the taking by the Firbolgs; the taking by the Tuatha Dé Danann; the taking by the sons of Miledh [or Miletius]; and their succession down to the monarch Melsheachlainn, or Malachy the Great [who died in 1022]." Here we have six distinct "takings," invasions, or colonizations of Ireland in pre-Christian times.

It may startle some of our readers to find any mention of Irish history "before the Flood," but we think the burden of proof, to use a logical term, lies rather with those who doubt the possibility, than with those who accept as tradition, and as possibly true, the statements which have been transmitted for centuries by careful hands. There can be no doubt that a high degree of cultivation, and considerable advancement in science, had been attained by the more immediate descendants of our first parents. Navigation and commerce existed, and Ireland may have been colonized. The sons of Noah must have remembered and preserved the traditions of their ancestors, and transmitted them to their descendants. Hence, it depended on the relative anxiety of these descendants to preserve the history of the world before the Flood, how much posterity should know of it. MacFirbis thus answers the objections of those who, even in his day, questioned the possibility of preserving such records:—"If there be any one who shall ask who preserved the history [Seanchus], let him know that they were very ancient and long-lived old men, recording elders of great age, whom God permitted to preserve and hand down the history of Erinn, in books, in succession, one after another, from the Deluge to the time of St. Patrick."

The artificial state of society in our own age, has probably acted disadvantageously on our literary researches, if not on our moral character. Civilization is a relative arbitrary term; and the ancestors whom we are pleased to term uncivilized, may have possessed as high a degree of mental culture as ourselves, though it unquestionably differed in kind. Job wrote his epic poem in a state of society which we should probably term uncultivated; and when Lamech gave utterance to the most ancient and the saddest of human lyrics, the world was in its infancy, and it would appear as if the first artificer in "brass and iron" had only helped to make homicide more easy. We can scarce deny that murder, cruel injustice, and the worst forms of inhumanity, are but too common in countries which boast of no ordinary refinement; and we should hesitate ere we condemn any state of society as uncivilized, simply because we find such crimes in the pages of their history.

The question of the early, if not pre-Noahacian colonization of Ireland, though distinctly asserted in our annals, has been met with the ready scepticism which men so freely use to cover ignorance or indifference. It has been taken for granted that the dispersion, after the confusion of tongues at Babel, was the first dispersion of the human race; but it has been overlooked that, on the lowest computation, a number of centuries equal, if not exceeding, those of the Christian era, elapsed between the Creation of man and the Flood; that men had "multiplied exceedingly upon the earth;" and that the age of stone had already given place to that of brass and iron, which, no doubt, facilitated commerce and colonization, even at this early period of the world's history. The discovery of works of art, of however primitive a character, in the drifts of France and England, indicates an early colonization. The rudely-fashioned harpoon of deer's horn found beside the gigantic whale, in the alluvium of the carse near the base of Dummyat, twenty feet above the highest tide of the nearest estuary, and the tusk of the mastodon lying alongside fragments of pottery in a deposit of the peat and sands of the post-pliocene beds in South Carolina, are by no means solitary examples. Like the night torch of the gentle Guanahané savage, which Columbus saw as he gazed wearily from his vessel, looking, even after sunset, for the long hoped-for shore, and which told him that his desire was at last consummated, those indications of man, associated with the gigantic animals of a geological age, of whose antiquity there can be no question, speak to our hearts strange tales of the long past, and of the early dispersion and progressive distribution of a race created to "increase and multiply."

The question of transit has also been raised as a difficulty by those who doubt our early colonization. But this would seem easily removed. It is more than probable that, at the period of which we write, Britain, if not Ireland, formed part of the European continent; but were it not so, we have proof, even in the present day, that screw propellers and iron cast vessels are not necessary for safety in distant voyages, since the present aboriginal vessels of the Pacific will weather a storm in which a Great Eastern or a London might founder hopelessly.

Let us conclude an apology for our antiquity, if not a proof of it, in the words of our last poet historian:—

"We believe that henceforth no wise person will be found who will not acknowledge that it is possible to bring the genealogies of the Gaedhils to their origin, to Noah and to Adam; and if he does not believe that, may he not believe that he himself is the son of his own father. For there is no error in the genealogical history, but as it was left from father to son in succession, one after another.

"Surely every one believes the Divine Scriptures, which give a similar genealogy to the men of the world, from Adam down to Noah;^[22] and the genealogy of Christ and of the holy fathers, as may be seen in the Church [writings]. Let him believe this, or let him deny God. And if he does believe this, why should he not believe another history, of which there has been truthful preservation, like the history of Erinn? I say truthful preservation, for it is not only that they [the preservers of it] were very numerous, as we said, preserving the same, but there was an order and a law with them and upon them, out of which they could not, without great injury, tell lies or falsehoods, as may be seen in the Books of Fenechas [Law], of Fodhla [Erinn], and in the degrees of the poets themselves, their order, and their laws."^[23]

BEREHAVEN