Traits of the Irish, by William Carleton, Volume III.

On perceiving what he had done, the deep working of his powerful frame was struck into sudden stillness, and he turned his eyes on his bleeding daughter, with a fearful perception of her situation. Now was the harvest of his creed and crimes reaped in blood; and he felt that the stroke which had fallen upon him was one of those by which God will sometimes bare his arm and vindicate his justice. The reflection, however, shook him not: the reality of his misery was too intense and pervading, and grappled too strongly with his hardened and unbending spirit, to waste its power upon a nerve or a muscle. It was abstracted, and beyond the reach of bodily suffering. From the moment his daughter fell, he moved not: his lips were half open with the conviction produced by the blasting truth of her death, effected prematurely by his own hand.

Those parts of his face which had not been stained with her blood assumed an ashy paleness, and rendered his countenance more terrific by the contrast. Tall, powerful, and motionless, he appeared to the crowd, glaring at the girl like a tiger anxious to join his offspring, yet stunned with the shock of the bullet which has touched a vital part. His iron-gray hair, as it fell in thick masses about his neck, was moved slightly by the blast, and a lock which fell over his temple was blown back with a motion rendered more distinct by his statue-like attitude, immovable as death.

A silent and awful gathering of the people around this impressive scene, intimated their knowledge of what they considered to be a judicial punishment annexed to perjury upon the Donagh. This relic lay on the table, and the eyes of those stood within view of it, turned from Anthony's countenance to it, and again back to his blood-stained visage, with all the overwhelming influence of superstitious fear. Shudderings, tremblings, crossings, and ejaculations marked their conduct and feeling; for though the incident in itself was simply a fatal and uncommon one, yet they considered it supernatural and miraculous.

At length a loud and agonizing cry burst from the lips of Meehan—“Oh, God!—God of heaven an' earth!—have I murdhered my daughter?” and he cast down the fatal weapon with a force which buried it some inches into the wet clay.

The crowd had closed upon Anne; but with the strength of a giant he flung them aside, caught the girl in his arms, and pressed her bleeding to his bosom. He gasped for breath: “Anne,” said he, “Anne, I am without hope, an' there's none to forgive me except you;—none at all: from God, to the poorest of his creatures, I am hated an' cursed, by all, except you! Don't curse me, Anne; don't curse me! Oh, isn't it enough, darlin', that my sowl is now stained with your blood, along with my other crimes? In hell, on earth, an' in heaven, there's none to forgive your father but yourself!—none! none! Oh, what's comin' over me! I'm dizzy an' shiverin'! How cowld the day's got of a sudden! Hould up, avourneen machree! I was a bad man; but to you Anne, I was not as I was to every one! Darlin', oh look at me with forgiveness in your eye, or any way don't curse me! Oh! I'm far cowlder now! Tell me that you forgive me, acushla oge machree!—Manim asthee ha, darlin', say it. I darn't look to God! but oh! do you say the forgivin' word to your father before you die!”

“Father,” said she, “I deserve this—it's only just: I have plotted with that divilish Martin to betray them all, except yourself, an' to get the reward; an' then we intended to go—an'—live at a distance—an' in wickedness—where we—might not be known—he's at our house—let him be—secured. Forgive me, father; you said so often that there was no thruth in religion—that I began to—think so. Oh!—God! have mercy upon me!” And with these words she expired.

Meehan's countenance, on hearing this, was overspread with a ghastly look of the most desolating agony: he staggered back, and the body of his daughter, which he strove to hold, would have fallen from his arms, had it not been caught by the bystanders. His eye sought out his brother, but not in resentment. “Oh! she died, but didn't say 'I forgive you!' Denis,” said he, “Denis, bring me home—I'm sick—very sick—oh, but it's eowld—everything's reeling—how cowld—cowld it is!”—and as he uttered the last words, he shuddered, fell down in a fit of apoplexy, never to rise again; and the bodies of his daughter and himself were both waked and buried together.

The result is brief. The rest of the gang were secured: Denis became approver, by whose evidence they suffered that punishment decreed by law to the crimes of which they had been guilty. The two events which I we have just related, of course added to the supernatural fear and reverence previously entertained for this terrible relic. It is still used as an ordeal of expurgation, in cases of stolen property; and we are not wrong in asserting, that many of those misguided creatures, who too frequently hesitate not to swear falsely on the Word of God, would suffer death itself sooner than commit a perjury on the Donagh.

The story of the Donagh, the Author has reason to believe, was the means of first bringing this curious piece of antiquity into notice. There is little to be added here to what is in the sketch, concerning its influence over the people, and the use of it as a blessed relic sought for by those who wished to apply a certain test of guilt or innocence to such well known thieves as scrupled not to perjure themselves on the Bible. For this purpose it was a perfect conscience-trap, the most hardened miscreant never having been known to risk a false oath upon it. Many singular anecdotes are related concerning it.

The Author feels great pleasure in subjoining two very interesting letters upon the subject—one from an accomplished scholar, the late Rev. Dr. O'Beirne, master of the! distinguished school of Portora at Enniskillen; the other from Sir William Betham, one of the soundest and most learned of our Irish Antiquaries. Both gentlemen differ in their opinion respecting the antiquity of the Donagh; and, as the author is incompetent to decide between them, he gives their respective letters to the public.

““"My Dear Carleton.—It is well you wrote to me about the Dona. Your letter, which reached me this day, has proved that I was mistaken in supposing that the promised drawing was no longer necessary. I had imagined, that as you must have seen the Dona with Mr. Smith, any communication from me on the subject must be superfluous. And now that I have taken up my pen in compliance with your wish, what can I tell you that you have not perhaps conveyed to yourself by ocular inspection, and better than I can detail it?

““"I accompanied Mr. S. to Brookborough, and asked very particularly of the old woman, late the possessor of the Dona, what she knew of its history; but she could say nothing about it, only that it had belonged to 'The Lord of Enniskillen.' This was the Fermanagh Maguire, who took an active part in the shocking rebellion of 1641, and was subsequently executed. His castle, the ruins of which are on the grounds of Portora, was stormed during the wars of that miserable time. When I entered on my inquiries for you, I anticipated much in the way of tradition, which, I hoped, might prove amusing at least; but disappointment met me on every hand. The old woman could not even detail distinctly how the Dona had come into her possession: it was brought into her family, she said, by a priest. The country people had imagined wonders relative to the contents of the box. The chief treasure it was supposed to contain was a lock of the Virgin Mary's hair!!!

““"After much inquiry, I received the following vague detail from a person in this country; and let me remark, by the by, that though the possession of the Dona was matter of boast to the Maguires, yet I could not gain the slightest information respecting it from even the most intelligent of the name. But now for the detail:—

““"Donagh O'Hanlon, an inhabitant of the upper part of this country (Fermanagh), went, about 600 years ago (longer than which time, in the opinion of a celebrated antiquary, the kind of engraving on it could not have been made), on a pious pilgrimage to Rome. His Holiness of the Vatican, whose name has escaped the recollection of the person who gave this information, as a reward for this supererogatory journey, presented him with the Dona. As soon as Donagh returned, the Dona was placed in the monastery of Aughadurcher (now Aughalurcher). But at the time, when Cromwell was in this country, the monastery was destroyed, and this Ark of the Covenant hid by some of the faithful at a small lake, named Lough Eye, between Lisbellaw and Tempo. It was removed thence when peace was restored, and again placed in some one of the neighboring chapels, when, as before in Aughalurcher, the oaths were administered with all the superstition that a depraved imagination could, invent, as “that their thighs might rot off,” “that they might go mad,” etc., etc.

““"When Kings James and William made their appearance, it was again concealed in Largy, an old Castle at Sir H. Brooke's deer-park. Father Antony Maguire, a priest of the Roman Church, dug it up from under the stairs in this old castle, after the battle of the Boyne, deposited it in a chapel, and it was used as before.

““"After Father Antony's death it fell into the possession of his niece, who took it over to the neighborhood of Florence-court. But the Maguires were not satisfied that a thing so sacred should depart from the family, and at their request it was brought back.”

“For the confirmation of the former part of this account, the informant refers you to Sir James Ware. I have not Ware's book, and cannot therefore tell you how much of this story, is given by him, or whether any. In my opinion there is nothing detailed by him at all bearing on the subject. The latter part of this story rests, we are told, on tradition.

“As I confess myself not at all versed in Irish antiquities, it may appear somewhat presumptuous in me to venture an opinion respecting this box and its contents, which is, I understand, opposed to that of our spirited and intelligent antiquary, Sir Wm. Betham. I cannot persuade myself that either the box or the contained MSS. were of such an age as he claims for them. And, first, of the box:—

“At present the MSS. are contained in a wooden box; the wood is, I believe, yew. It cannot be pronounced, I think, with any certainty, whether the wooden box was originally part of the shrine of the precious MSS. It is very rude in its construction, and has not a top or lid. Indeed it appears to me to have been a coarse botched-up thing to receive the MSS. after the original box, which was made of brass, had fallen to pieces.

“The next thing that presents itself to us is the remnant of a brass box, washed with Silver, and rudely ornamented with tracery. The two ends and the front are all that remain of the brass box.

“You may then notice what was evidently an addition of later times, the highly ornamented gilt-silver work, made fast on the remains of the brass box, and the chased compartments, which seem to have formed the top or lid of the box. But, as you have seen the whole, I need not perhaps have troubled you with this description. I shall only direct your attention to the two inscriptions. In the chasing you will see that they are referred to their supposed places.

“'Johannes: O'Karbri: Comorbanus: S. Tignacii: Pmisit.' For S. Tigcnaii I would conjecture St. Ignacii: P, I should conjecture to be Presbyterus. On this I. should be very glad to have Sir William's opinion. I cannot imagine, if P stands part of a compound with misit, what it can mean. I would read and translate it thus—'John O'Carbery, coadjutor, priest, of the order of St. Ignatius, sent it.'

“This inscription, is on a narrow slip of silver, and is presumed to have formed part of the under edge of the upper part of the back of the box. The lower inscription is—;

“This also is on a slip of silver, and appears to have fitted into a space on the upper surface which is supposed to have been the top, and to have lain in between the two square compartments on the left hand: this is marked in the drawing. I have expressed myself here in the language of doubt, for the box is all in confusion.

“Now, on the inscriptions, I would say, that they indicate to me a date much later than some gentlemen who have seen the box are willing to ascribe to it. In the island of Devenish, in our lake (Lough Erne), is an inscription, that was discovered in the ruins (still standing) of a priory, that was built there A. D. 1449. The characters in this inscription are much more remote from the Roman character in use among us than those used in the inscriptions on the box. The letters on the box bespeak a later period, when English cultivation had begun to produce some effect in our island, and the Roman character was winning its way into general use. I shall probably be able to let you see the Devenish inscription, and ajuxta position of it and the others will satisfy you, I think, on this point. In my opinion, then, the box, with all its ornaments, must have been made at some time since the year 1449. I cannot think it reasonable to suppose that an inscription, containing many letters like the Roman characters, should be more ancient than one not only having fewer letters resembling them, but also having the letters that differ differing essentially.”

“I am deficient in antiquarian lore: this I have already confessed; but perhaps I want also the creative fancy and devoted faith of the genuine antiquary. I cannot, for example, persuade myself, that a MS. written in a clear, uniform, small character of the Roman form, could have been written in remote times, when there is reason to think that MSS. were written in uncial characters only, without stops, and with few or no divisions into words, sentences, or paragraphs. The palimpsest MS. examined by Dr. Barrett is in uncial characters, and is referred by him to the 6th or 7th century. Cic. de Republica, published by Angelo Mai, is assigned to much the same period. Small letters, and the distinctions above mentioned, were the invention of later times. I cannot therefore persuade myself that this MS. is of so early an age as some would ascribe to it, though I will not take it upon me to assign the precise time in which, it was written. The characters are decidedly and distinctly those now called the Roman: they have not many abbreviations, as far as I could judge, and they are written with much clearness and regularity. They are not the literae cursivae, or those used in writing for the sake of facility and connection: they seem rather formed more in imitation, of printed letters. SECUNDUM—This imperfect attempt to present one of the words, will explain my meaning. But I had better not weary you any more with my crude notions. I shall be very glad to hear your opinion, or that of Sir William Betham, to whom I should bow with all the respect due to talent and worth. I must avow my distrust of Irish antiquities; yet, allow me to add, that there is no man more willing to be converted from my heresy, if you would call it so, than

“Dear Sir,—I have read Dr. O'Beirne's important letter on the Dona: the account he has collected of its recent history is full of interest, and for the most part, I have no doubt correct. His speculations respecting its antiquity I cannot give my adhesion to, not feeling a doubt myself on the subject. When I have time to investigate it more fully, I am satisfied that this box, like the others, of which accounts have already been published, will be found mentioned in the Irish Annals. The inscriptions, however, fully identify the MS. and the box, and show that antiquaries, from the execution of the workmanship and figures on these interesting reliques, often underrate their antiquity—a fault which the world are little inclined to give them credit for, and which they fall into from an anxiety to err on what they consider the side which is least likely to produce the smile of contempt or the sneer of incredulity, forgetting that it is the sole business of an antiquarian and historian to speak the truth, disregarding even contempt for so doing.

“I had been somewhat lengthy in my description of the Dona, and from habit, entered into a minute account of all its parts, quite forgetting that you, perhaps, do not possess an appetite for antiquarian detail, and therefore might be better pleased to have a general outline than such a recital. I therefore proceed to give it as briefly as possible, not, however, omitting any material points.

“The Irish word Domnach, which is pronounced Dona, means the Lord's day, or the first day in the week, sanctified or consecrated to the service of the Lord. It is also in that sense used for a house, church, or chapel. Donayhmore means the great church or chapel dedicated to God. This box, being holy, as containing the Gospels, and having the crucifix thereon, was dedicated or consecrated to the service of God. Like the Caah, the Meeshach, and Dhimma's box, it is of brass, covered with plates of silver, and resembles the two former in having a box of yew inside, which was the original case of the MS. and became venerated so much, on that account, as to be deemed worthy of being inclosed with it in the shrine made by permission of John O'Carberry, Abbot of Clonmacnois, in the 14th century.

“The top of the Dona is divided by a cross, on the lower arm of which is a figure of the Savior; over his head is a shield, divided per pale, between two crystal settings; on the dexter is a hand holding a scourge or whip of three thongs, and on a chief a ring; on the sinister, on a chief the same charge and three crucifixion nails. In the first compartment, or quarter of the cross, are representations of St. Columbkill, St. Bridget, and St. Patrick. In the second, a bishop pierced with two arrows, and two figures of St. Peter and St. Paul. In the third, the Archangel Michael treading on the dragon, and the Virgin Mary and the infant Jesus. In the fourth, St. Tigemach handing to his successor, St. Sinellus, the Dona; and a female figure, perhaps Mary Magdalen.

“The front of the Dona is ornamented with three crystal settings, surmounted by grotesque figures of animals. Between these are four horsemen with swords drawn, in full speed.

“The right hand end has a figure of St. Tigemach, and St. John the Baptist. The left hand end a figure of St. Catherine with her wheel.

“The Dona is nine inches and a half long, seven wide, and not quite four thick.

“So far I have been enabled to describe the Dona from the evidently accurate and well executed drawings you were so good as to present to me. Why the description is less particular than it should have been, I shall take another opportunity of explaining to you.

“There are three inscriptions on the Dona: one on a scroll from the hand of the figure of the Baptist, of ECCE AGNUS DEI. The two others are on plates of silver, but their exact position on the box is not marked in the drawing, but may be guessed by certain places which the plates exactly fit. “The first is—

“'John O'Barrdan made this box by the permission of John O'Carbry, successor of St. Tigermach.'

“St. Tierny, or St. Tigernach was third Bishop of Clogher, having succeeded St. Maccartin in the year 506. In the list of bishops, St. Patrick is reckoned the first, and founder of the see. Tigernach died the 4th of April, 548.

“John O'Carbry was abbott of Clones, or Clounish, in the County of Monoghan, and as such was comorb, or corb*—i. e., successor—of Tigernach, who was founder of the abbey and removed the episcopal seat from Clogher to Clounish. Many of the abbots Were also bishops of the see. He died in 1353. How long he was abbot does not appear; but the age of the outside covering of the Dona is fixed to the 14th century.

     * All the successors of the founder saints were called
     by the Irish comorbs or corbs. The reader Will perceive
     that O'Carbry was   a distant but not we immediate successor
     of St. Tigernach.

“Since the foregoing was written I have seen the Dona, which was exhibited at the last meeting of the Royal Irish Academy. it has been put together at a guess, but different from the drawing. There is inside O'Barrdan's case another of silver plates some centuries older, and inside that the yew box, which originally contained the manuscripts, now so united by damp as to be apparently inseparable, and nearly illegible; for they have lost the color of vellum, and are quite black, and very much decayed. The old Irish version of the New Testament is well worthy of being edited; it is, I conceive, the oldest Latin version extant, and varies much from the Vulgate or Jerome's.

“The MS. inclosed in the yew box appears from the two membranes handed me by your friend Mr. ———, to be a copy of the Gospels—at least those membranes were part of the two first membranes of the Gospel of St. Matthew, and, I would say, written in the 5th or 6th century; were, probably, the property of St. Tigernach himself, and passed most likely to the abbots of Clounish, his successors, as an heirloom, until it fell into the hands of the Maguires, the most powerful of the princes of the country now comprising the diocese of Clogher. Dr. O'Beirne's letter I trust you will publish. I feel much indebted to the gentleman for his courteous expressions towards me, and shall be most happy to have the pleasure of being personally known to him.

“You must make allowance for the hasty sketch which is here given. The advanced state of your printing would not allow me time for a more elaborate investigation.

We cannot close the illustrations of this ancient and venerable relic without adding an extract from a most interesting and authentic history of it contributed by our great Irish antiquarian, George Petrie, Esq., R.H.A., M.R.I.A, to the 18th vol. of the Transactions of the Royal Irish Academy, together with an engraving of it taken from a drawing made by the same accomplished artist.

“It is of importance to prove that this cumdach, or reliquary, has been from time immemorial popularly known by the name of Domnach, or, as it is pronounced, Donagh, a word derived from the Latin Dominicus. This fact is proved by a recent popular tale of very great power, by Mr. Carleton, called the 'Donagh,' in which the superstitious uses to which this reliquary has been long applied, are ably exhibited, and made subservient to the interests of the story. It is also particularly described under this name by the Rev. John Groyes in his account of the parish of Errigal-Keeroch in the third volume of Shaw Mason's Parochial Survey, page 163, though, as the writer states, it was not actually preserved in that parish.

“2. The inscriptions on the external case leave no doubt that the Domnach belonged to the monastery of Clones, or see of Clogher. The John O'Karbri, the Comharb, or successor of St. Tighernach, recorded, in one of those inscriptions as the person at whose cost, or by whose permission, the outer ornamental case was made, was, according to the Annals of the Pour Masters, Abbot of Clones, and died in the year 1353. He is properly called in that inscription Comorbanus, or successor of Tighernach, who was the first Abbot and Bishop of the Church of Clones, to which place, after the death of St. Mac-Carthen, in the year 506, he removed the see of Clogher, having erected a new church, which he dedicated to the apostles Peter and Paul. St. Tighernach, according to all our ancient authorities, died in the year 548.

“3. It appears from a fragment of an ancient life of St. Mac-Carthen, preserved by Colgan, that a remarkable reliquary was given by St Patrick to that saint when he placed him over the see of Clogher.

“'Et addidit, [Patricius] Accipo, inquit, baculum itineris mei, quo ego membra mea sustento et scrinium in quo de sanctorum Apostolorum reliquiis, et de sanctae Mariae capillis, et sancta Grace Domini, et sepulchro ejus, et aliis reliquiis sanctis continentur. Quibus dictis dimisit cum osculo pacis paterna fultum benedictione.'—Colgan, Vit. S. Macaerthenni (24 Mart.) Acta SS. p. 738.

“From this passage we learn one great-cause of the sanctity in which this reliquary was held, and of the uses of the several recesses for reliques which it presents. It also explains the historical rilievo on the top—the figure of St. Patrick presenting the Domnach to St. Mac-Carthen.

“4. In Jocelyn's Life of St. Patrick (cap. 143) we have also a notice to the same effect, but in which the Domnach is called a Chrismatorium, and the relics are not specified—in all probability because they were not then appended to it.

“In these authorities there is evidently much appearance of the Monkish frauds of the middle ages; but still they are evidences of the tradition of the country that such a gift had been made by Patrick to Mac-Carthen. And as we advance higher in chronological authorities, we find the notice of this gift stripped of much of its acquired garb of fiction, and related with more of the simplicity of truth.

“5. In the life of St. Patrick called the Tripartite, usually ascribed to St. Evin, an author of the seventh century, and which, even in its present interpolated state, is confessedly prior to the tenth, there is the following remarkable passage (as translated by Colgan from the original Irish) relative to the gift of the Domnach from the Apostle of Ireland to St. Mac-Carthen, in which it is expressly described under the very same appellation which it still bears.

“' Aliquantis ergo evolutis diebus Mac-Caertennum, sive Caerthennum Episcopuin prsefecit sedi Episcopali Clocherensi, ab Ardmacha regni Metropoli haud multum distanti: et apud eum reliquit argenteum quoddam reliquiarium Domnach-airgidh vulgo nuncupatum; quod viro Dei, in Hiberniam venienti, ccelitus missum erat.'—VII. Vita S. Patricii, Lib. in. cap. 3, Tr. Th. p. 149.

“This passage is elsewhere given by Colgan, with a slight change of words in the translation.

“In this version, which is unquestionably prior to all the others, we find the Domnach distinguished by the appellation of Airgid—an addition which was applicable only to its more ancient or silver plated case, and which could not with propriety be applied to its more recent covering, which in its original state had the appearance of being of gold.

“On these evidences—and more might probably be procured if time had allowed—we may, I think, with tolerable certainty, rest the following conclusions:

“1. That the Domnach is the identical reliquary given by St. Patrick to St. Mac-Carthen.

“2. As the form of the cumdach indicates that it was intended to receive a book, and as the relics are all attached to the outer and the least ancient cover, it is manifest that the use of the box as a reliquary was not its original intention. The natural inference therefore is, that it contained a manuscript which had belonged to St. Patrick; and us a manuscript copy of the Gospels, apparently of that early age, is found within it, there is every reason to believe it to be that identical one for which the box was originally made, and which the Irish apostle probably brought with him on his mission into this country. It is indeed, not merely possible, but even probable, that the existence of this manuscript was unknown to the Monkish biographers of St. Patrick and St. Mac-Carthen, who speak of the box as a scrinium or reliquary only. The outer cover was evidently not made to open; and some, at least, of the relics attached to it were not introduced into Ireland before the twelfth century. It will be remembered also that no superstition was and is more common in connection with the ancient cumdachs than the dread of their being opened.

“These conclusions will, I think, be strengthened considerably by the facts, that the word Domnach, as applied either to a church, as usual, or to a reliquary, as in this instance, is only to be found in our histories in connection with St. Patrick's time; and, that in the latter sense—its application to a reliquary—it only once occurs in all our ancient authorities, namely, in the single reference to the gift to St. Mac-Carthen; no other reliquary in Ireland, as far as can be ascertained, having ever been known by that appellation. And it should also be observed, that all the ancient reliques preserved in Ireland, whether bells, books, croziers, or other remains, have invariably and without any single exception, been preserved and venerated only as appertaining to the original founders of the churches to which they belonged.”

There is very little to be added, except that the Donagh was purchased for a few pounds from the old woman who owned it, by Mr. George Smith, of the house of Hodges and Smith, of College Green, Dublin, who very soon sold it for a large sum to the Honorable Mr. Westenra, in whose possession I presume it now is.