Project Gutenberg's The Life of St. Declan of Ardmore, by Anonymous This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: The Life of St. Declan of Ardmore Author: Anonymous Translator: P. Power Release Date: August 5, 2008 [EBook #823] Last Updated: January 15, 2013 Language: English Character set encoding: ASCII *** START OF THIS PROJECT GUTENBERG EBOOK THE LIFE OF ST. DECLAN OF ARDMORE *** Produced by Dennis McCarthy, and David Widger LIFE OF ST. DECLAN OF ARDMORE (Edited from MS. in Bibliotheque Royale, Brussels). Translated from the Irish With Introduction by Rev. P. Power, M.R.I.A. University College, Cork. Contents INTRODUCTION LIFE OF ST. DECLAN NOTE INTRODUCTION "If thou hast the right, O Erin, to a champion of battle to aid thee thou hast the head of a hundred thousand, Declan of Ardmore" (Martyrology of Oengus). Five miles or less to the east of Youghal Harbour, on the southern Irish coast, a short, rocky and rather elevated promontory juts, with a south-easterly trend, into the ocean [about 51 deg. 57 min. N / 7 deg. 43 min. W]. Maps and admiralty charts call it Ram Head, but the real name is Ceann-a-Rama and popularly it is often styled Ardmore Head. The material of this inhospitable coast is a hard metamorphic schist which bids defiance to time and weather. Landwards the shore curves in clay cliffs to the north-east, leaving, between it and the iron headland beyond, a shallow exposed bay wherein many a proud ship has met her doom. Nestling at the north side of the headland and sheltered by the latter from Atlantic storms stands one of the most remarkable groups of ancient ecclesiastical remains in Ireland—all that has survived of St. Declan's holy city of Ardmore. This embraces a beautiful and perfect round tower, a singularly interesting ruined church commonly called the cathedral, the ruins of a second church beside a holy well, a primitive oratory, a couple of ogham inscribed pillar stones, &c., &c. No Irish saint perhaps has so strong a local hold as Declan or has left so abiding a popular memory. Nevertheless his period is one of the great disputed questions of early Irish history. According to the express testimony of his Life, corroborated by testimony of the Lives of SS. Ailbhe and Ciaran, he preceded St. Patrick in the Irish mission and was a co-temporary of the national apostle. Objection, exception or opposition to the theory of Declan's early period is based less on any inherent improbability in the theory itself than on contradictions and inconsistencies in the Life. Beyond any doubt the Life does actually contradict itself; it makes Declan a cotemporary of Patrick in the fifth century and a cotemporary likewise of St. David a century later. In any attempted solution of the difficulty involved it may be helpful to remember a special motive likely to animate a tribal histrographer, scil.:—the family relationship, if we may so call it, of the two saints; David was bishop of the Deisi colony in Wales as Declan was bishop of their kinsmen of southern Ireland. It was very probably part of the writer's purpose to call attention to the links of kindred which bound the separated Deisi; witness his allusion later to the alleged visit of Declan to his kinsmen of Bregia. Possibly there were several Declans, as there were scores of Colmans, Finians, &c., and hence perhaps the confusion and some of the apparent inconsistencies. There was certainly a second Declan, a disciple of St. Virgilius, to whom the latter committed care of a church in Austria where he died towards close of eighth century. Again we find mention of a St. Declan who was a foster son of Mogue of Ferns, and so on. It is too much, as Delehaye ("Legendes Hagiographiques") remarks, to expect the populace to distinguish between namesakes. Great men are so rare! Is it likely there should have lived two saints of the same name in the same country! The latest commentators on the question of St. Declan's period—and they happen to be amongst the most weighty—argue strongly in favour of the pre-Patrician mission (Cfr. Prof. Kuno Meyer, "Learning Ireland in the Fifth Century"). Discussing the way in which letters first reached our distant island of the west and the causes which led to the proficiency of sixth-century Ireland in classical learning Zimmer and Meyer contend that the seeds of that literary culture, which flourished in Ireland of the sixth century, had been sown therein in the first and second decades of the preceding century by Gaulish scholars who had fled from their own country owing to invasion of the latter by Goths and other barbarians. The fact that these scholars, who were mostly Christians, sought asylum in Ireland indicates that Christianity had already penetrated thither, or at any rate that it was known and tolerated there. Dr. Meyer answers the objection that if so large and so important an invasion of scholars took place we ought have some reference to the fact in the Irish annals. The annals, he replies, are of local origin and they rarely refer in their oldest parts to national events: moreover they are very meagre in their information about the fifth century. One Irish reference to the Gaulish scholars is, however, adduced in corroboration; it occurs in that well known passage in St. Patrick's "Confessio" where the saint cries out against certain "rhetoricians" in Ireland who were hostile to him and pagan,—"You rhetoricians who do not know the Lord, hear and search Who it was that called me up, fool though I be, from the midst of those who think themselves wise and skilled in the law and mighty orators and powerful in everything." Who were these "rhetorici" that have made this passage so difficult for commentators and have caused so various constructions to be put upon it? It is clear, the professor maintains, that the reference is to pagan rhetors from Gaul whose arrogant presumption, founded on their learning, made them regard with disdain the comparatively illiterate apostle of the Scots. Everyone is familiar with the classic passage of Tacitus wherein he alludes to the harbours of Ireland as being more familiar to continental mariners than those of Britain. We have references moreover to refugee Christians who fled to Ireland from the persecutions of Diocletian more than a century before St. Patrick's day; in addition it is abundantly evident that many Irishmen—Christians like Celestius the lieutenant of Pelagius, and possibly Pelagius himself, amongst them—had risen to distinction or notoriety abroad before middle of the fifth century. Possibly the best way to present the question of Declan's age is to put in tabulated form the arguments of the pre-Patrician advocates against the counter contentions of those who claim that Declan's period is later than Patrick's:— For the Pre-Patrician Mission. Against Theory of Early Fifth Century period. I.—Positive statement of Life, I.—Contradictions, anachronisms, corroborated by Lives of SS. &c., of Life. Ciaran and Ailbhe. II.—Lack of allusion to Declan in II.—Patrick's apparent avoidance the Lives of St. Patrick. of the Principality of Decies. III.—Prosper's testimony to the III.—The peculiar Declan cult and mission of Palladius as first the strong local hold which bishop to the believing Scots. Declan has maintained. IV.—Alleged motives for later invention of Pre-Patrician story. In this matter and at this hour it is hardly worth appealing to the authority of Lanigan and the scholars of the past. Much evidence not available in Lanigan's day is now at the service of scholars. We are to look rather at the reasoning of Colgan, Ussher, and Lanigan than to the mere weight of their names. Referring in order to our tabulated grounds of argument, pro and con, and taking the pro arguments first, we may (I.) discard as evidence for our purpose the Life of St. Ibar which is very fragmentary and otherwise a rather unsatisfactory document. The Lives of Ailbhe, Ciaran, and Declan are however mutually corroborative and consistent. The Roman visit and the alleged tutelage under Hilarius are probably embellishments; they look like inventions to explain something and they may contain more than a kernel of truth. At any rate they are matters requiring further investigation and elucidation. In this connection it may be useful to recall that the Life (Latin) of St. Ciaran has been attributed by Colgan to Evinus the disciple and panegyrist of St. Patrick. Patrick's apparent neglect of the Decies (II.) may have no special significance. At best it is but negative evidence: taken, however, in connection with (I.) and its consectaria it is suggestive. We can hardly help speculating why the apostle—passing as it were by its front door—should have given the go-bye to a region so important as the Munster Decies. Perhaps he sent preachers into it; perhaps there was no special necessity for a formal mission, as the faith had already found entrance. It is a little noteworthy too that we do not find St. Patrick's name surviving in any ecclesiastical connection with the Decies, if we except Patrick's Well, near Clonmel, and this Well is within a mile or so of the territorial frontier. Moreover the southern portion of the present Tipperary County had been ceded by Aengus to the Deisi, only just previous to Patrick's advent, and had hardly yet had sufficient time to become absorbed. The whole story of Declan's alleged relations with Patrick undoubtedly suggests some irregularity in Declan's mission—an irregularity which was capable of rectification through Patrick and which de facto was finally so rectified. (III.) No one in Eastern Munster requires to be told how strong is the cult of St. Declan throughout Decies and the adjacent territory. It is hardly too much to say that the Declan tradition in Waterford and Cork is a spiritual actuality, extraordinary and unique, even in a land which till recently paid special popular honour to its local saints. In traditional popular regard Declan in the Decies has ever stood first, foremost, and pioneer. Carthage, founder of the tribal see, has held and holds in the imagination of the people only a secondary place. Declan, whencesoever or whenever he came, is regarded as the spiritual father to whom the Deisi owe the gift of faith. How far this tradition and the implied belief in Declan's priority and independent mission are derived from circulation of the "Life" throughout Munster in the last few centuries it is difficult to gauge, but the tradition seems to have flourished as vigorously in the days of Colgan as it does to-day. Declan's "pattern" at Ardmore continues to be still the most noted celebration of its kind in Ireland. A few years ago it was participated in by as many as fourteen thousand people from all parts of Waterford, Cork, and Tipperary. The scenes and ceremonies have been so frequently described that it is not necessary to recount them here—suffice it to say that the devotional practices and, in fact, the whole celebration is of a purely popular character receiving no approbation, and but bare toleration, from church or clergy. Even to the present day Declan's name is borne as their praenomen by hundreds of Waterford men, and, before introduction of the modern practice of christening with foolish foreign names, its use was far more common, as the ancient baptismal registers of Ardmore, Old Parish, and Clashmore attest. On the other hand Declan's name is associated with comparatively few places in the Decies. Of these the best known is Relig Deaglain, a disused graveyard and early church site on the townland of Drumroe, near Cappoquin. There was also an ancient church called Killdeglain, near Stradbally. Against the theory of the pre-Patrician or citra-Patrician mission we have first the objection, which really has no weight, and which we shall not stop to discuss, that it is impossible for Christianity at that early date to have found its way to this distant island, beyond the boundary of the world. An argument on a different plane is (I.), the undoubtedly contradictory and inconsistent character of the Life. It is easy however to exaggerate the importance of this point. Modern critical methods were undreamed of in the days of our hagiographer, who wrote, moreover, for edification only in a credulous age. Most of the historical documents of the period are in a greater or less degree uncritical but that does not discredit their testimony however much it may confuse their editors. It can be urged moreover that two mutually incompatible genealogies of the saint are given. The genealogy given by MacFirbisigh seems in fact to disagree in almost every possible detail with the genealogy in 23 M. 50 R.I.A. That however is like an argument that Declan never existed. It really suggests and almost postulates the existence of a second Declan whose Acts and those of our Declan have become mutually confused. (II.) Absence of Declan's name from the Acts of Patrick is a negative argument. It is explicable perhaps by the supposed irregularity of Declan's preaching. Declan was certainly earlier than Mochuda and yet there is no reference to him in the Life of the latter saint. Ailbhe however is referred to in the Tripartite Life of Patrick and the cases of Ailbhe and Declan are "a pari"; the two saints stand or fall together. (IV.) Motives for invention of the pre-Patrician myth are alleged, scil.:—to rebut certain claims to jurisdiction, tribute or visitation advanced by Armagh in after ages. It is hard to see however how resistance to the claims in question could be better justified on the theory of a pre-Patrician Declan, who admittedly acknowledged Patrick's supremacy, than on the admission of a post-Patrician mission. That in Declan we have to deal with a very early Christian teacher of the Decies there can be no doubt. If not anterior to Patrick he must have been the latter's cotemporary. Declan however had failed to convert the chieftain of his race and for this—reading between the lines of the "Life"—we seem to hear Patrick blaming him. The monuments proper of Declan remaining at Ardmore are (a) his ORATORY near the Cathedral and Round Tower in the graveyard, (b) his STONE on the beach, (c) his WELL on the cliff, and (d) ANOTHER STONE said to have been found in his tomb and preserved at Ardmore for long ages with great reveration. The "Life" refers moreover to the saint's pastoral staff and his bell but these have disappeared for centuries. The "Oratory" is simply a primitive church of the usual sixth century type: it stands 13' 4" x 8' 9" in the clear, and has, or had, the usual high-pitched gables and square-headed west doorway with inclining jambs. Another characteristic feature of the early oratory is seen in the curious antae or prolongation of the side walls. Locally the little building is known as the "beannacan," in allusion, most likely, to its high gables or the finials which once, no doubt, in Irish fashion, adorned its roof. Though somewhat later than Declan's time this primitive building is very intimately connected with the Saint. Popularly it is supposed to be his grave and within it is a hollow space scooped out, wherein it is said his ashes once reposed. It is highly probable that tradition is quite correct as to the saint's grave, over which the little church was erected in the century following Declan's death. The oratory was furnished with a roof of slate by Bishop Mills in 1716. "St. Declan's Stone" is a glacial boulder of very hard conglomerate which lies on a rocky ledge of beach beneath the village of Ardmore. It measures some 8' 6" x 4' 6" x 4' 0" and reposes upon two slightly jutting points of the underlying metamorphic rock. Wonderful virtues are attributed to St. Declan's Stone, which, on the occasion of the patronal feast, is visited by hundreds of devotees who, to participate in its healing efficacy and beneficence, crawl laboriously on face and hands through the narrow space between the boulder and the underlying rock. Near by, at foot of a new storm-wall, are two similar but somewhat smaller boulders which, like their venerated and more famous neighbour, were all wrenched originally by a glacier from their home in the Comeragh Mountains twenty miles away. "St. Declan's Well," beside some remains of a rather large and apparently twelfth century church on the cliff, in the townland of Dysert is diverted into a shallow basin in which pilgrims bathe feet and hands. Set in some comparatively modern masonry over the well are a carved crucifixion and other figures of apparently late mediaeval character. Some malicious interference with this well led, nearly a hundred years since, to much popular indignation and excitement. The second "St. Declan's Stone" was a small, cross-inscribed jet-black piece of slate or marble, approximately—2" or 3" x 1 1/2". Formerly it seems to have had a small silver cross inset and was in great demand locally as an amulet for cattle curing. It disappeared however, some fifty years or so since, but very probably it could still be recovered in Dungarvan. Far the most striking of all the monuments at Ardmore is, of course, the Round Tower which, in an excellent state of preservation, stands with its conical cap of stone nearly a hundred feet high. Two remarkable, if not unique, features of the tower are the series of sculptured corbels which project between the floors on the inside, and the four projecting belts or zones of masonry which divide the tower into storeys externally. The tower's architectural anomalies are paralleled by its history which is correspondingly unique: it stood a regular siege in 1642, when ordnance was brought to bear on it and it was defended by forty confederates against the English under Lords Dungarvan and Broghil. A few yards to north of the Round Tower stands "The Cathedral" illustrating almost every phase of ecclesiastical architecture which flourished in Ireland from St. Patrick to the Reformation—Cyclopean, Celtic-Romanesque, Transitional and Pointed. The chancel arch is possibly the most remarkable and beautiful illustration of the Transitional that we have. An extraordinary feature of the church is the wonderful series of Celtic arcades and panels filled with archaic sculptures in relief which occupy the whole external face of the west gable. St. Declan's foundation at Ardmore seems (teste Moran's Archdall) to have been one of the Irish religious houses which accepted the reform of Pope Innocent at the Lateran Council and to have transformed itself into a Regular Canonry. It would however be possible to hold, on the evidence, that it degenerated into a mere parochial church. We hear indeed of two or three episcopal successors of the saint, scil.:—Ultan who immediately followed him, Eugene who witnessed a charter to the abbey of Cork in 1174, and Moelettrim O Duibhe-rathre who died in 1303 after he had, according to the annals of Inisfallen, "erected and finished the Church" of Ardmore. The "Wars of the Gaedhil and Gall" have reference, circa 824 or 825, to plunder by the Northmen of Disert Tipraite which is almost certainly the church of Dysert by the Holy Well at Ardmore. The same fleet, on the same expedition, plundered Dunderrow (near Kinsale), Inisshannon (Bandon River), Lismore, and Kilmolash. Regarding the age of our "Life" it is difficult with the data at hand to say anything very definite. While dogmatism however is dangerous indefiniteness is unsatisfying. True, we cannot trace the genealogy of the present version beyond middle of the sixteenth century, but its references to ancient monuments existing at date of its compilation show it to be many centuries older. Its language proves little or nothing, for, being a popular work, it would be modernised to date by each successive scribe. Colgan was of opinion it was a composition of the eighth century. Ussher and Ware, who had the Life in very ancient codices, also thought it of great antiquity. Papebrach, the Bollandist, on the other hand, considered the Life could not be older than the twelfth century, but this opinion of his seems to have been based on a misapprehension. In the absence of all diocesan colour or allusion one feels constrained to assign the production to some period previous to Rathbreasail. We should not perhaps be far wrong in assigning the first collection of materials to somewhere in the eighth century or in the century succeeding. The very vigorous ecclesiastical revival of the eleventh century, at conclusion of the Danish wars, must have led to some revision of the country's religious literature. The introduction, a century and-a- half later, of the great religious orders most probably led to translation of the Life into Latin and its casting into shape for reading in refectory or choir. Only three surviving copies of the Irish Life are known to the writer: one in the Royal Library at Brussels, the second in the Royal Irish Academy Collection (M. 23, 50, pp. 109-120), and the third in possession of Professor Hyde. As the second and third enumerated are copies of one imperfect exemplar it has not been thought necessary to collate both with the Brussels MS. which has furnished the text here printed. M. 23, 50 (R.I.A.) has however been so collated and the marginal references initialled B are to that imperfect copy. The latter, by the way, is in the handwriting of John Murphy "na Raheenach," and is dated 1740. It has not been thought necessary to give more than the important variants. The present text is a reproduction of the Brussels MS. plus lengthening of contractions. As regards lengthening in question it is to be noted that the well known contraction for "ea" or "e" has been uniformly transliterated "e." Otherwise orthography of the MS. has been scrupulously followed—even where inconsistent or incorrect. For the division into paragraphs the editor is not responsible; he has merely followed the division originated, or adopted, by the scribe. The Life herewith presented was copied in 1629 by Brother Michael O'Clery of the Four Masters' staff from an older MS. of Eochy O'Heffernan's dated 1582. The MS. of O'Heffernan is referred to by our scribe as "seinleabar," but his reference is rather to the contents than to the copy. Apparently O'Clery did more than transcribe; he re-edited, as was his wont, into the literary Irish of his day. A page of the Brussels MS., reproduced in facsimile as a frontispiece to the present volume, will give the student a good idea of O'Clery's script and style. Occasional notes on Declan in the martyrologies and elsewhere give some further information about our saint. Unfortunately however the alleged facts are not always capable of reconciliation with statements of our "Life," and again the existence of a second, otherwise unknown, Declan is suggested. The introduction of rye is attributed to him in the Calendar of Oengus, as introduction of wheat is credited to St. Finan Camm, and introduction of bees to St. Modomnoc,—"It was the full of his shoe that Declan brought, the full of his shoe likewise Finan, but the full of his bell Modomnoc" (Cal. Oeng., April 7th). More puzzling is the note in the same Calendar which makes Declan a foster son of Mogue of Ferns! This entry illustrates the way in which errors originate. A former scribe inadvertently copied in, after Declan's name, portion of the entry immediately following which relates to Colman Hua Liathain. Successive scribes re-copied the error without discovering it and so it became stereotyped. LIFE OF ST. DECLAN or "BETHA DECCLAIN" 1. The most blessed Bishop Declan of the most noble race of the kings of Ireland, i.e., the holy bishop who is called Declan was of the most noble royal family of Ireland—a family which held the sceptre and exacted tribute from all Ireland at Tara for ages. Declan was by birth of noble blood as will appear from his origin and genealogy, for it was from Eochaidh Feidhleach, the powerful Ardrigh of Ireland for twelve years, that he sprang. Eochaidh aforesaid, had three sons, scil.:—Breas, Nar, and Lothola, who are called the three Finneavna; there reigned one hundred and seven kings of their race and kindred before and after them, i.e. of the race of Eremon, king of Ireland,—before the introduction of Christianity and since. These three youths lay one day with their own sister Clothra, daughter of the same father, and she conceived of them. The son she brought forth as a consequence of that intercourse was marked by three red wavy lines which indicated his descent from the three youths aforesaid. He was named Lugaidh Sriabhdearg from the three lines [sriabaib] in question, and he was beautiful to behold and of greater bodily strength in infancy than is usual with children of his age. He commenced his reign as king of Ireland the year in which Caius Caesar [Caligula] died and he reigned for twenty-six years. His son was named Criomthan Nianair who reigned but sixteen years. Criomthan's son was named Fearadach Finnfechtnach whose son was Fiacha Finnolaidh whose son again was Tuathal Teachtmhar. This Tuathal had a son Felimidh Reachtmhar who had in turn three sons —Conn Ceadcathach, Eochaidh Finn, and Fiacha Suighde. Conn was king of Ireland for twenty years and the productiveness of crops and soil and of dairies in the time of Conn are worthy of commemoration and of fame to the end of time. Conn was killed in Magh Cobha by the Ulstermen, scil.:—by Tiopruid Tireach and it is principally his seed which has held the kingship of Ireland ever since. Eochaidh Finn was second son to Felimidh Reachtmhar and he migrated to the latter's province of Leinster, and it is in that province his race and progeny have remained since then. They are called Leinstermen, and there are many chieftains and powerful persons of them in Leinster. Fiacha Suighde moreover, although he died before he succeeded to the chief sovereignty, possessed land around Tara. He left three sons—Ross, Oengus, and Eoghan who were renowned for martial deeds—valiant and heroic in battle and in conflict. Of the three, Oengus excelled in all gallant deeds so that he came to be styled Oengus of the poisonous javelin. Cormac Mac Art Mac Conn it was who reigned in Ireland at this time. Cormac had a son named Ceallach who took by force the daughter of Eoghan Mac Fiacha Suighde to dwell with him, i.e. Credhe the daughter of Eoghan. When Oengus Gaebuaibhtheach ("of the poisonous javelin") heard this, viz., that the daughter of his brother had been abducted by Ceallach he was roused to fury and he followed Ceallach to Tara taking with him his foster child, scil.:—Corc Duibhne, the son of Cairbre, son of Conaire, son of Mogha Lamha whom Cormac held as a hostage from the Munstermen, and whom he had given for safe custody to Oengus. When Oengus reached Tara he beheld Ceallach sitting behind Cormac. He thrust his spear at Ceallach and pierced him through from front to back. However as he was withdrawing the spear the handle struck Cormac's eye and knocked it out and then, striking the steward, killed him. He himself (Oengus) with his foster child escaped safely. After a time Cormac, grieving for the loss of his son, his eye and his steward at the hands of Oengus of the poisonous javelin and of his kinsmen, ordered their expulsion from their tribal territory, i.e. from the Decies of Tara, and not alone from these, but from whole northern half of Ireland. However, seven battles were fought in which tremendous loss was inflicted on Cormac and his followers before Oengus and his people, i.e. the three sons of Fiacha Suighde, namely, Ross and Oengus and Eoghan, as we have already said, were eventually defeated, and obliged to fly the country and to suffer exile. Consequent on their banishment as above by the king of Ireland they sought hospitality from the king of Munster, Oilill Olum, because Sadhbh, daughter of Conn Ceadcathach was his wife. They got land from him, scil.: the Decies of Munster, and it is to that race, i.e. the race of Eoghan Mac Fiacha Suighde that the kings and country of the Decies belong ever since. 2. Of this same race of Eoghan was the holy bishop Declan of whom I shall speak later scil.: Declan son of Eirc, son of Trein, son of Lughaidh, son of Miaich, son of Brian, son of Eoghan, son of Art Corp, son of Moscorb, son of Mesgeadra, son of Measfore, son of Cuana Cainbhreathaigh, son of Conaire Cathbuadhaigh, son of Cairbre, son of Eoghan, son of Fiacha Suighde, son of Felimidh Reachtmhar, son of Tuathal Teachtmhar. The father of Declan was therefore Erc Mac Trein. He and his wife Deithin went on a visit to the house of his kinsman Dobhran about the time that Declan's birth was due. The child she bore was Declan, whom she brought forth without sickness, pain or difficulty but in being lifted up afterwards he struck his head against a great stone. Let it be mentioned that Declan showed proofs of sanctification and power of miracle-working in his mother's womb, as the prophet writes:—"De vulva sanctificavi te et prophetam in gentibus dedi te" [Jeremias 1:5] (Before thou camest forth out of the womb I sanctified thee and made thee a prophet unto the nations). Thus it is that Declan was sanctified in his mother's womb and was given by God as a prophet to the pagans for the conversion of multitudes of them from heathenism and the misery of unbelief to the worship of Christ and to the Catholic faith, as we shall see later on. The very soft apex of his head struck against a hard stone, as we have said, and where the head came in contact with the stone it made therein a hollow and cavity of its own form and shape, without injury of any kind to him. Great wonder thereupon seized all who witnessed this, for Ireland was at this time without the true faith and it was rarely that any one (therein) had shown heavenly Christian signs. "Declan's Rock" is the name of the stone with which the Saint's head came into contact. The water or rain which falls into the before-mentioned cavity (the place of Declan's head) dispels sickness and infirmity, by the grace of God, as proof of Declan's sanctity. 3. On the night of Declan's birth a wondrous sign was revealed to all, that is to the people who were in the neighbourhood of the birthplace; this was a ball of fire which was seen blazing on summit of the house in which the child lay, until it reached up to heaven and down again, and it was surrounded by a multitude of angels. It assumed the shape of a ladder such as the Patriarch, Jacob saw [Genesis 28:12]. The persons who saw and heard these things wondered at them. They did not know (for the true faith had not yet been preached to them or in this region) that it was God who (thus) manifested His wondrous power (works) in the infant, His chosen child. Upon the foregoing manifestation a certain true Christian, scil.:—Colman, at that time a priest and afterwards a holy bishop, came, rejoicing greatly and filled with the spirit of prophecy, to the place where Declan was; he preached the faith of Christ to the parents and made known to them that the child was full of the grace of God. He moreover revealed to them the height of glory and honour to which the infant should attain before God and men, and it was revealed to him that he (Declan) should spend his life in sanctity and devotion. Through the grace of God, these, i.e. Erc and Deithin, believed in God and Colman, and they delivered the child for baptism to Colman who baptised him thereupon, giving him the name of Declan. When, in the presence of all, he had administered Baptism, Colman spoke this prophecy concerning the infant "Truly, beloved child and lord you will be in heaven and on earth most high and holy, and your good deeds, fame, and sanctity will fill all (the four quarters of) Ireland and you will convert your own nation and the Decies from paganism to Christianity. On that account I bind myself to you by the tie of brotherhood and I commend myself to your sanctity." 4. Colman thereupon returned to his own abode; he commanded that Declan should be brought up with due care, that he should be well trained, and be set to study at the age of seven years if there could be found in his neighbourhood a competent Christian scholar to undertake his tuition. Even at the period of his baptism grace and surpassing charity manifested themselves in the countenance of Declan so that it was understood of all that great should be the goodness and the spiritual charm of his mature age. When Dobhran had heard and seen these things concerning his kinsman Erc he requested the latter and Deithin to give him the child to foster, and with this request Erc complied. The name of the locality was "Dobhran's Place" at that time, but since then it has been "Declan's Place." Dobhran presented the homestead to Declan and removed his own dwelling thence to another place. In after years, when Declan had become a bishop, he erected there a celebrated cell in honour of God, and this is the situation of the cell in question:—In the southern part of the Decies, on the east side of Magh Sgiath and not far from the city of Mochuda i.e. Lismore. For the space of seven years Declan was fostered with great care by Dobhran (his father's brother) and was much loved by him. God wrought many striking miracles through Declan's instrumentality during those years. By aid of the Holy Spirit dwelling in him he (Declan)—discreet Christian man that he was—avoided every fault and every unlawful desire during that time. 5. On the completion of seven years Declan was taken from his parents and friends and fosterers to be sent to study as Colman had ordained. It was to Dioma they sent him, a certain devout man perfect in the faith, who had come at that time by God's design into Ireland having spent a long period abroad in acquiring learning. He (Dioma) built in that place a small cell wherein he might instruct Declan and dwell himself. There was given him also, to instruct, together with Declan, another child, scil., Cairbre Mac Colmain, who became afterwards a holy learned bishop. Both these were for a considerable period pursuing their studies together. 6. There were seven men dwelling in Magh Sgiath, who frequently saw the fiery globe which it has been already told they first beheld at the time of Declan's birth. It happened by the Grace of God that they were the first persons to reveal and describe that lightning. These seven came to the place where Declan abode and took him for their director and master. They made known publicly in the presence of all that, later on, he should be a bishop and they spoke prophetically:—"The day, O beloved child and servant of God, will come when we shall commit ourselves and our lands to thee." And it fell out thus (as they foretold), for, upon believing, they were baptised and became wise, devout (and) attentive and erected seven churches in honour of God around Magh Sgiath. 7. Declan remained a long time with Dioma, the holy man we have named, and acquired science and sanctity and diversity of learning and doctrine, and he was prudent, mild, and capable so that many who knew his nobility of blood came when they had heard of the fullness of his sanctity and grace. Moreover they submitted themselves to him and accepted his religious rule. Declan judged it proper that he should visit Rome to study discipline and ecclesiastical system, to secure for himself esteem and approbation thence, and obtain authority to preach to the (Irish) people and to bring back with him the rules of Rome as these obtained in Rome itself. He set out with his followers and he tarried not till he arrived in Rome where they remained some time. 8. At the same period there was a holy bishop, i.e. Ailbe, who had been in Rome for a number of years before this and was in the household of Pope Hilary by whom he had been made a bishop. When Declan with his disciples arrived in Rome Ailbe received him with great affection and gladness and he bore testimony before the Roman people to his (Declan's) sanctity of life and nobility of blood. He (Declan) therefore received marks of honour and sincere affection from the people and clergy of Rome when they came to understand how worthy he was, for he was comely, of good appearance, humble in act, sweet in speech, prudent in counsel, frank in conversation, virtuous in mien, generous in gifts, holy in life and resplendent in miracles. 9. When Declan had spent a considerable time in Rome he was ordained a bishop by the Pope, who gave him church-books and rules and orders and sent him to Ireland that he might preach there. Having bidden farewell to the Pope and received the latter's blessing Declan commenced his journey to Ireland. Many Romans followed him to Ireland to perform their pilgrimage and to spend their lives there under the yoke and rule of Bishop Declan, and amongst those who accompanied him was Runan, son of the king of Rome; he was dear to Declan. 10. On the road through Italy Bishop Declan and Patrick met. Patrick was not a bishop at that time, though he was (made a bishop) subsequently by Pope Celestinus, who sent him to preach to the Irish. Patrick was truly chief bishop of the Irish island. They bade farewell to one another and they made a league and bond of mutual fraternity and kissed in token of peace. They departed thereupon each on his own journey, scil.:—Declan to Ireland and Patrick to Rome. 11. Declan was beginning mass one day in a church which lay in his road, when there was sent him from heaven a little black bell, (which came) in through the window of the church and remained on the altar before Declan. Declan greatly rejoiced thereat and gave thanks and glory to Christ on account of it, and it filled him with much courage to combat the error and false teaching of heathendom. He gave the bell for safe keeping and carriage, to Runan aforesaid, i.e. son of the king of Rome, and this is its name in Ireland—"The Duibhin Declain," and it is from its colour it derives its name, for its colour is black [dub]. There were manifested, by grace of God and Declan's merits, many miracles through its agency and it is still preserved in Declan's church. 12. When Declan and his holy companions arrived at the Sea of Icht [English Channel] he failed, owing to lack of money, to find a ship, for he did not have the amount demanded, and every ship was refused him on that account. He therefore struck his bell and prayed to God for help in this extremity. In a short time after this they saw coming towards them on the crest of the waves an empty, sailless ship and no man therein. Thereupon Declan said:—"Let us enter the ship in the name of Christ, and He who has sent it to us will direct it skilfully to what harbour soever He wishes we should go." At the word of Declan they entered in, and the ship floated tranquilly and safely until it reached harbour in England. Upon its abandonment by Declan and his disciples the ship turned back and went again to the place from which it had come and the people who saw the miracles and heard of them magnified the name of the Lord and Declan, and the words of the prophet David were verified:—"Mirabilis Deus in Sanctis Suis [Psalm 67(68):36] (God is wonderful in His Saints)." 13. After this Declan came to Ireland. Declan was wise like a serpent and gentle like a dove and industrious like the bee, for as the bee gathers honey and avoids the poisonous herbs so did Declan, for he gathered the sweet sap of grace and Holy Scripture till he was filled therewith. There were in Ireland before Patrick came thither four holy bishops with their followers who evangelized and sowed the word of God there; these are the four:—Ailbe, Bishop Ibar, Declan, and Ciaran. They drew multitudes from error to the faith of Christ, although it was Patrick who sowed the faith throughout Ireland and it is he who turned chiefs and kings of Ireland to the way of baptism, faith and sacrifice and everlasting judgment. 14. These three, scil.:—Declan, Ailbe and Bishop Ibar made a bond of friendship and a league amongst themselves and their spiritual posterity in heaven and on earth for ever and they loved one another. SS. Ailbe and Declan, especially, loved one another as if they were brothers so that, on account of their mutual affection they did not like to be separated from one another—except when their followers threatened to separate them by force if they did not go apart for a very short time. After this Declan returned to his own country—to the Decies of Munster—where he preached, and baptized, in the name of Christ, many whom he turned to the Catholic faith from the power of the devil. He built numerous churches in which he placed many of his own followers to serve and worship God and to draw people to God from the wiles of Satan. 15. Once on a time Declan came on a visit to the place of his birth, where he remained forty days there and established a religious house in which devout men have dwelt ever since. Then came the seven men we have already mentioned as having made their abode around Magh Sgiath and as having prophesied concerning Declan. They now dedicated themselves and their establishment to him as they had promised and these are their names:—Mocellac and Riadan, Colman, Lactain, Finnlaoc, Kevin, &c. [Mobi]. These therefore were under the rule and spiritual sway of bishop Declan thenceforward, and they spent their lives devoutly there and wrought many wonders afterwards. 16. After some time Declan set out to visit Aongus MacNatfrich, king of Cashel, to preach to him and to convert him to the faith of Christ. Declan however had two uterine brothers, sons of Aongus, scil.: Colman and Eoghan. The grace of the Holy Ghost inspiring him Colman went to Ailbe of Emly and received baptism and the religious habit at the latter's hands, and he remained for a space sedulously studying science until he became a saintly and perfect man. Eochaid however remained as he was (at home)—expecting the kingdom of Munster on his father's death, and he besought his father to show due honour to his brother Declan. The king did so and put no obstacle in the way of Declan's preaching but was pleased with Declan's religion and doctrine, although he neither believed nor accepted baptism himself. It is said that refusal (of baptism) was based on this ground: Declan was of the Decies and of Conn's Half, while Aongus himself was of the Eoghanacht of Cashel of Munster—always hostile to the Desii. It was not therefore through ill will to the faith that he believed not, as is proved from this that, when the king heard of the coming to him of Patrick, the archbishop of Ireland, a man who was of British race against which the Irish cherished no hate, not only did he believe but he went from his own city of Cashel to meet him, professed Christianity and was immediately baptised. 17. After this Declan, having sown the word of God and preached to the king (although the latter did not assent to his doctrines), proceeded to his own country and they (the Desii) believed and received baptism except the king alone and the people of his household who were every day promising to believe and be baptised. It however came about through the Devil's agency that they hesitated continually and procrastinated. 18. Other authorities declare that Declan went many times to Rome, but we have no written testimony from the ancient biographers that he went there more than three times. On one of these occasions Declan paid a visit to the holy bishop of the Britons whose name was David at the church which is called Killmuine [Menevia] where the bishop dwelt beside the shore of the sea which divides Ireland from Britain. The bishop received Declan with honour and he remained there forty days, in affection and joy, and they sang Mass each day and they entered into a bond of charity which continued between themselves and their successors for ever afterwards. On the expiration of the forty days Declan took leave of David giving him a kiss in token of peace and set out himself and his followers to the shore of the sea to take ship for Ireland. 19. Now the bell which we have alluded to as sent from heaven to Declan, was, at that time, in the custody of Runan to carry as we have said, for Declan did not wish, on any account, to part with it. On this particular day as they were proceeding towards the ship Runan entrusted it to another member of the company. On reaching the shore however the latter laid the bell on a rock by the shore and forgot it till they were half way across the sea. Then they remembered it and on remembrance they were much distressed. Declan was very sorrowful that the gift sent him by the Lord from heaven should have been forgotten in a place where he never expected to find it again. Thereupon raising his eyes heavenward he prayed to God within his heart and he said to his followers:—"Lay aside your sorrow for it is possible with God who sent that bell in the beginning to send it now again by some marvellous ship." Very fully and wonderfully and beautifully the creature without reason or understanding obeyed its creator, for the very heavy unwieldy rock floated buoyantly and without deviation, so that in a short time they beheld it in their rear with the bell upon it. And when his people saw this wondrous thing it filled them with love for God and reverence for their master. Declan thereupon addressed them prophetically: —"Permit the bell to precede you and follow it exactly and whatsoever haven it will enter into it is there my city and my bishopric will be whence I shall go to paradise and there my resurrection will be." Meantime the bell preceded the ship, and it eased down its great speed remaining slightly in advance of the ship, so that it could be seen from and not overtaken by the latter. The bell directed its course to Ireland until it reached a harbour on the south coast, scil.:—in the Decies of Munster, at an island called, at that time, High Sheep Island [Aird na gCcaorac] and the ship made the same port, as Declan declared. The holy man went ashore and gave thanks and praise to God that he had reached the place of his resurrection. Now, in that island depastured the sheep belonging to the wife of the chieftain of Decies and it is thence that it derives its Irish name—Ard-na-Ccaorac, scil.:—there was in it a high hill and it was a promontory beautiful to behold. One of the party, ascending the summit of the hill, said to Declan:—"How can this little height support your people?" Declan replied:—"Do not call it little hill, beloved son, but 'great height' [ard mor]," and that name has adhered to the city ever since, scil.:—Ardmore-Declain. After this Declan went to the king of the Desii and asked of him the aforesaid island. Whereupon the king gave it to him. 20. Declan next returned to Ait-mBreasail where, in a haven at the north side, were the shipping and boats of the island, plying thither and backwards. The people of the island hid all their boats not willing that Declan should settle there; they dreaded greatly that if Declan came to dwell there they themselves should be expelled. Whereupon his disciples addressed Declan:—"Father," said they, "Many things are required (scil.: from the mainland) and we must often go by boat to this island and there will be (crossing) more frequently when you have gone to heaven and we pray thee to abandon the place or else to obtain from God that the sea recede from the land so that it can be entered dry shod, for Christ has said:—'Whatsoever you shall ask of the Father in my name He will give it to you' [John 15:16]; the place cannot be easily inhabited unless the sea recede from it and on that account you cannot establish your city in it." Declan answered them and said:—"How can I abandon the place ordained by God and in which He has promised that my burial and resurrection shall be? As to the alleged inconvenience of dwelling therein, do you wish me to pray to God (for things) contrary to His will—to deprive the sea of its natural domain? Nevertheless in compliance with your request I shall pray to God and whatever thing be God's will, let it be done." Declan's community thereupon rose up and said:—"Father, take your crosier as Moses took the rod [Exodus 14:16] and strike the sea therewith and God will thus show His will to you." His disciples prayed therefore to him because they were tried and holy men. They put Declan's crosier in his hand and he struck the water in the name of the Father and of the Son and of the Holy Ghost and made the sign of the cross over the water and immediately, by command and permission of God, the sea commenced to move out from its accustomed place—so swiftly too that the monsters of the sea were swimming and running and that it was with difficulty they escaped with the sea. However, many fishes were left behind on the dry strand owing to the suddenness of the ebb. Declan, his crosier in his hand, pursued the receding tide and his disciples followed after him. Moreover the sea and the departing monsters made much din and commotion and when Declan arrived at the place where is now the margin of the sea a stripling whose name was Mainchin, frightened at the thunder of the waves and the cry of the unknown monsters with gaping mouths following the (receding) water, exclaimed:—"Father, you have driven out the sea far e...