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
"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.
Ailbe umal; Patraicc Muman, mo gacrath, Declan, Patraicc na nDeisi: na Deisi ag Declan gan brat.And the Latin rendering:
Albeus est humilis dixit Caephurnia proles;
Patriciusque esto hinc Ailbee Momonia.
Declanus pariter patronus Desius esto;
Inter Desenses Patriciusque suos.
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