of the introduction of Christianity. At first sight it appears liable to few objections, and more skilfully devised than one would expect to find in so remote an island, and at such an early age. But it had one serious defect, which prevented it from becoming practically beneficial to the nation. The number of petty princes was by far too considerable for so small a country. Each chieftainry also was of itself almost an independent sovereignty; and the ties that bound the local princes in allegiance to the monarch were so slight as to be easily broken upon the smallest provocation. The principle of an elective monarchy served likewise to keep the people in constant excitement. They split themselves into opposing factions and parties; and rival chieftains were engaged in continual warfare with one another. Internal commotion was the evil of the 、 country, against which the infant Church had to contend; a formidable evil at all times, and doubly so in a rude and uncultivated nation. Most unequal, indeed, was such a contest; the defence of the Church was in patience and in prayer. At one moment it would be caressed, while the next it was plundered. One chieftain would dedicate his lands to the service of religion, while another would lay them waste with the sword. It is true that the Church in other countries was often exposed to the like dangers; but then the Christians of Ireland were without the support that was available for their brethren elsewhere. The power of the

emperors on the continent, for instance, was sufficient to control and overawe the turbulence of the petty barons; and many struggling Churches received protection from the moral influence of Rome, long before she insisted on any exercise of undue power. This was not the case in Ireland, with which Rome had no connexion, and where the power of the monarch was all but nominal. In the midst of these disadvantages, however, the Church continued to gain ground, and to draw such numbers within its salutary influence, that Ireland was not inaptly termed "the island of saints." Owing chiefly to political circumstances, its parochial organisation was neither so extensive or effective as its monastic; the strictness of a monastery seemed in that age to possess attractions not to be resisted. Yet, in the midst of their severe lives, the monks were instrumental in promoting the civilisation of the Irish. Fixing their habitations in the deserts, which they cultivated with their own hands, they rendered them in the course of time the most delightful spots in the kingdom. Cities sprang up around their cells and churches; and it is to them we owe so useful an institution in Ireland as bringing great numbers together in one civil community; for hitherto it had been the custom of the Irish to live in tents or huts, thinly scattered over the pastoral and mountain districts.'

1 See Charles O'Conor's Dissertations, &c., p. 203.

D

CHAPTER IV.

BENIGNUS SUCCEEDS PATRICK EARLY MONASTIC FOUNDATIONS-ST. BRIDGIT-CHURCH OF KILDARE-SCHOOL OF CLONARD-ST. SINAN - MONASTERY OF BANGOR-CELIBACY OF THE CLERGY-IRISH BISHOPRICS.

BENEN, or Benignus, succeeded to the see of Armagh upon the death of Patrick, although, in the opinion of some writers, the government of the Church was consigned to him during the lifetime of that prelate. He was converted in early youth to the Christian faith, and was St. Patrick's most constant companion through the entire course of his mission. There are several poems regulating the tributes and privileges of the monarchs and provincial kings of Ireland still extant in the Irish language. These have been ascribed to Benignus, and are some proof that the church had so far advanced in his time, as to be permitted to take an interest in the civil affairs of the country. Benignus was succeeded by Iarlath, and he again by Cormac; upon whose death the government of the Church devolved upon Duach or Dubtach.

During the incumbency of these prelates, the

1 They are in the Book of Lecan, a мs. in the possession of the Royal Irish Academy.

number of schools and monastic foundations was considerably increased. St. Patrick had already established a school at Armagh, which eventually became so distinguished, that most of the clergy received their education in it.1 Many of his iminediate disciples embraced the monastic life, and gathered round them others that were similarly disposed. A portion of their time was devoted to the instruction of the young, and of all who were anxious to learn the Christian doctrines. In point of fact, the great proportion of our monasteries in ancient times, Archbishop Ussher assures us, were so many colleges of learned divines, whereunto the people did usually resort for instruction, and from whence the Church was wont continually to be supplied with able ministers; the benefit whereof was not only contained within the limits of this island, but did extend itself to foreign countries likewise."2

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Provision was also made for those religious women whom inclination prompted (in the language of that day) "to forsake all, and to follow Christ." Societies were formed, where such persons as were approved might be admitted to live in retirement from the world. Their food was simple, their clothing coarse; and the time that was not occupied in prayer and psalmody was devoted to the care of the sick, and the relief of those who were in want. The

Harris and Ware's Antiquities, chap. xxxvii.

2 Religion of the Ancient Irish, chap. vi.

members of these societies were bound to celibacy; and the canons of the Church denounced the punishment of excommunication against any who violated this engagement. Of these establishments, the most distinguished was the convent of Kildare,1 which was erected about A.D. 480. Its founder was St. Bridgit, a virgin whose life was one unwearied course of piety and devotion. She was also instrumental in procuring a bishop for the district surrounding her establishment, where a large concourse of people shortly settled, attracted, as is said, by the fame of her good works. Adjoining her convent was a church, designed principally for the use of the sisterhood, of which the following description has been left us by a writer of the eighth or ninth century:2—

"As the number of the faithful of both sexes increased, the church extended over a wide surface of ground, and rose above to an imposing elevation. It was adorned with paintings, and contained under one roof three spacious oratories, separated by boarded screens, while one wall, at the eastern end of the church, ran across the whole breadth, from side-wall to side-wall, richly ornamented with painted figures,

1 Kill-dara, the cell of the oak; so called because the ancient church was adjacent to a large oak-tree.

He is sup

2 Cogitosus, author of the Life of St. Bridgit. posed by Colgan and others to belong to the sixth century; but Lanigan, with more probability, conjectures the beginning of the ninth. Vide Cogitosi Vita S. Bridgid. cap. xxxv. (Colgan’s Tr. Th. p. 523).