When she had spoken these words, she fell beside the body of Naisi and died immediately. And a great cairn of stones was piled over their grave, and their names were inscribed in Ogham, and their funeral rites were performed.

This is the sorrowful tale of The Fate of the Sons of Usna.

XVII.

AVENGING AND BRIGHT.

XVIII.

THE WRATH OF FERGUS MAC ROY.

Barach's banquet was ended. Fergus, anxious and impatient, returned with his people to Emain. And when he found that the sons of Usna had been slain in violation of his pledge, and that his son, Illan the Fair, had fallen while defending them, his grief and wrath knew no bounds. Caffa the druid was none the less incensed; and he was in sore anguish: for he it was, who, trusting in Concobar's deceitful promises, persuaded the sons of Usna to give up their arms and yield. And he pronounced the doom of Concobar's race, that neither he nor any of his descendants should reign in Emain thenceforward for evermore.

And these two, Fergus and Caffa, collecting their men of valour, spoiled and laid waste Concobar's territory; till at last a battle was fought between them, in which the king was defeated, and three hundred of his bravest Ultonians were slain, besides his son and many other illustrious persons in his service. Fergus and Caffa then attacked Emain, and burned and pillaged it, and slew those who defended it. And though the palace was rebuilt in due time, and continued to be the residence of the kings of Ulaid for more than three hundred years afterwards, none of Concobar's descendants possessed it, as Caffa had foretold.

After this, Fergus and other great champions of the Red Branch, with three thousand warriors, marched into Connaught, where Ailell and Maive, king and queen of that province, being at war with Concobar, welcomed them and took them gladly into their service. And for seven years they continued to send marauding parties to spoil and ravage the province of Ulaid, so that many battles were fought, and many heroes were slain. In the stories of this war we read much of the mighty champion Cuculainn who was the chief defender of Ulaid against Ailell and Maive's forces.

XIX.

ANCIENT IRISH PHYSICIANS: Part I.

Among most nations of old times there were great leeches or physicians, who were considered so skilful that the people believed they could cure wounds and ailments as if by magic. In some countries they became gods, as among the Greeks.

The ancient Irish people, too, had their mighty leech, a Dedannan named Dianket, who, as they believed, could heal all wounds and cure all diseases; so that he became the Irish God of Medicine. He had a son, Midac, and a daughter, Armedda, who were both as good as himself; and at last Midac became so skilful that his father killed him in a fit of jealousy. And, after some time, there grew up from the young doctor's grave 365 herbs, each with virtue to cure some particular ailment. His sister Armedda plucked up these herbs, and carefully sorting them, wrapped them up in her mantle. But the jealous old Dianket came and mixed them all up, so that no one could distinguish them: and but for this—according to the legend—every physician would now be able to cure all diseases without delay, by selecting and applying the proper herbs.

Leaving these shadowy old-world stories, let us come down to historic times, when we shall, as it were, tread on solid ground. From the very earliest times medicine and surgery were carefully studied in Ireland: and there was a distinct class of professional medical doctors, who underwent a course of education and practical training. A young man usually learned to be a physician by apprenticeship, i.e. by living in the house of a regular physician, and accompanying him on his visits to patients to learn his methods of treatment.

A king or a great chief had always a physician as part of his household, to attend to the health of his family. The usual remuneration of these men was a residence and a tract of land in the neighbourhood, free of all rent and taxes, together with certain allowances: and the medical man might, if he chose, practise for fee outside the household. Some of those in the service of great kings had castles, and lived in state like princes. Those not so attached lived on their fees, like many doctors of the present day: and the fees for the various operations or attendances were laid down in the Brehon Law.[30]

Though medical doctors were looked up to with great respect, they had to be very careful in exercising their profession. A leech who through carelessness, or wilful neglect, or gross want of skill, failed to cure a wound, might be brought before a brehon or judge, and if the case was proved home against him, he had to pay the same fine to the patient, as if he had inflicted the wound with his own hand.

XX.

ANCIENT IRISH PHYSICIANS: Part II.

Each medical family kept a book, which was handed down reverently from father to son, and in which was written, in Irish or Latin, all the medical knowledge derived either from other books or from the actual experience of the various members of the family; and many of these old volumes, all in beautiful handwriting, are still preserved in Dublin and elsewhere. As showing the admirable spirit in which those good men studied and practised their profession, and how much they loved it, it is worth while to give a translation of the opening statement, a sort of preface, in the Irish language, written at the beginning of one of these books, in the year 1352.

"May the good God have mercy on us all. I have here collected practical rules of medicine from several works, for the honour of God, for the benefit of the Irish people, for the instruction of my pupils, and for the love of my friends and of my kindred. I have translated many of them into Gaelic from Latin books, containing the lore of the great leeches of Greece and Rome. These are sweet and profitable things which have been often tested by us and by our instructors.

"I pray God to bless those doctors who will use this book; and I lay it as an injunction on their souls, that they extract knowledge from it not by any means sparingly, and that they do not neglect the practical rules herein contained. More especially I charge them that they do their duty devotedly in cases where they receive no payment on account of the poverty of their patients.

"Let every physician, before he begins his treatment, offer up a secret prayer for the sick person, and implore the heavenly Father, the Physician and Balm-giver of all mankind, to prosper the work he is entering upon, and to save himself and his patient from failure."

There is good reason to believe that the noble sentiments here expressed were generally those of the physicians of the time; from which we may see that the old Irish medical doctors were quite as devoted to their profession, as eager for knowledge, and as anxious about their patients as those of the present day.

The fame of the Irish physicians reached the continent. Even at a comparatively late time, about three hundred years ago, when medicine had been successfully studied and practised in Ireland for more than a thousand years, a well-known and distinguished physician of Brussels,[31] in a book written by him in Latin on medical subjects, praises the Irish doctors, and describes them correctly as follows:—

"In the household of every great lord in Ireland there is a physician who has a tract of land for his support, and who is appointed to his post, not on account of the great amount of learning he brings away in his head from colleges, but because he is able to cure diseases. His knowledge of the healing art is derived from books left him by his forefathers, which describe very exactly the marks and signs by which the various diseases are known, and lay down the proper remedies for each. These remedies, [which are mostly herbs], are all produced in that country. Accordingly, the Irish people are much better managed in sickness than the Italians, who have a physician in every village."

It is pleasant to know that the Irish physicians of our time who, it is generally agreed, are equal to those of any other country in the world, can look back with respect, and not without some feeling of pride, to their Irish predecessors of the times of old.

XXI.

THE FENA OF ERIN.

In the third century of the Christian era lived the Fena[32] of Erin, a famous body of warriors something like the Red Branch Knights of an older time. Their most renowned commander was Finn Mac Cumaill [Cool], King Cormac Mac Art's son-in-law, who of all the heroes of ancient Ireland is at the present day best remembered in tradition by the people.

Finn had his chief residence on the Hill of Allen, a remarkable flat-topped hill lying about four miles to the right of the railway as you pass from Newbridge towards Kildare, which will be at once recognised by a tall pillar erected fifty or sixty years ago on the top, on the very site of Finn's palace. There are now very little remains of the palace-fort, which, there is good reason to believe, was at no time very large. Whatever remained of it has been cleared away, partly to make room for the pillar, and partly by cultivation, for the land has been tilled and cropped to the very summit. The whole neighbourhood however still teems with living traditions of the heroes; and the people all round the hill tell many stories of Finn and the Fena, and point out the several spots they frequented. As in the case of the Red Branch Knights, there were Fena in all the provinces, each provincial troop under a leader. The Fena of Erin flourished for many generations; but they reached their greatest glory under Finn in the time of Cormac Mac Art, who was king of Ireland from A.D. 254 to 277.

No man was admitted to their ranks till he had proved his strength and activity by passing severe tests in leaping, running, and defending himself from attack against great odds. They should be educated in the sort of learning in vogue at the time, and especially they should be able to repeat many verses and stories recounting the great deeds of the times of old, so that they might learn to admire all that was brave and noble, and that in time of peace they might be bright and entertaining at banquets and other festive gatherings. They were all mighty men in fight, brave, and strong, and swift of foot: and they were above all things bound to be honourable and truthful in their dealings, and to protect the weak—particularly women and children—from oppression and wrong.

The Fena loved open-air games and exercises of all kinds, especially the chase. They had a breed of enormous dogs of which they were very fond, gentle and affectionate at home, but fierce and terrible in the chase; and from Beltane (1st of May) to Samin (1st November) they hunted deer, wild boars, and other game through the forests, and over the hills, glens, and plains. Though the chief men among them rode on horseback when travelling long distances from one district to another, they always hunted on foot, never using horses in the chase. During hunting time they camped out at night, living on the flesh of the animals they brought down and on the wild fruit and herbs of the forest.

At midday, whatever game they had killed during the morning they sent by their attendants to the place appointed for the evening meal, which was always chosen near a wood and beside a stream or lake. The attendants roasted one part on hazel spits before immense fires of wood, and baked the rest on hot stones in a pit dug in the earth. The stones were heated in the fires. At the bottom of the pit the men placed a layer of these hot stones: then a layer of meat-joints wrapped in sedge to keep them from being burned: next another layer of hot stones: down on that more meat; and so on till the whole was disposed of. When the hunters returned, their first care was to bathe, so as to remove the sweat and mire of the chase. Then they attended to their hair: for they wore the hair long, and were very particular about combing, dressing, and plaiting it. By the time their preparations were completed, the meat was ready: and the hungry hunters sat down to their smoking-hot savoury meal.

After the meal they set up their tents, and each man prepared his bed. He first put down a thick layer of brushwood from the surrounding forest; on that he spread a quantity of moss; and on that again a layer of fresh rushes, on which he slept soundly after his day of joyous, healthful toil. In the old tales these three materials—brushwood, moss, and rushes—are called the "Three beddings of the Fena."[33]

The Fena were in the service of the kings, and their main duties were to uphold justice and put down oppression and wrong, to suppress robbers and other evil-doers, to exact fines and tributes for the king, and to guard the harbours of the country against pirates and invaders. For these services they received a fixed pay: during the six months hunting season, their pay was merely the animals they killed, of which they used the flesh for food and sold the skins.

An Irish poet of our day has written of the Milesian people in general, including those Fena of Erin and the Red Branch Knights:—

In many modern stories, Finn is spoken of as a giant; but this is a vulgar notion. The old romantic tales describe him as a tall, strong man, though not a giant; with much keen wit, sound sense, and great judgment: and though he was a mighty champion, he ruled his men more by wisdom, kindness, and justice, than by strength. When quite a young man his hair became white like silver: how this happened will be told in the next story. Oisin [Isheen] or Ossian, the renowned hero-poet of the Fena, was his son. Oscar the son of Ossian was youthful, comely, kind-hearted, and valiant. Dermot O'Dyna was the handsomest of all these heroes. He was unconquerably brave, of untarnished honour, generous, and self-denying, ever ready to take the post of danger, always giving credit to others, and never in the least boasting of his own deeds. He is the finest character of all the Fena; and it would be hard to find his equal in the ancient tales of any country. We have a vast number of beautiful stories in the Irish language about Finn and the other heroes of the Fena, a few of which are translated in this book.

XXII.

THE CHASE OF SLIEVE CULLINN.

Here the doe made a sudden turn and disappeared; and Finn never caught sight of her after. And he marvelled much that any doe in the world should be able to lead Bran and Skolan so long a chase, and escape from them in the end. Meantime they kept searching, Finn taking one side of the hill and the dogs another, so that he was at last left quite alone.

While he was wandering about the hill and whistling for his hounds, he heard the plaintive cry of a woman at no great distance; and, turning his steps towards the place, he saw a beautiful young lady sitting on the brink of a little lake, weeping as if her heart would break. Finn accosted her; and, seeing that she ceased her weeping for a moment, he asked her had she seen his two hounds pass that way.

"I have not seen thy hounds," she replied, "nor have I been at all concerned in the chase; for, alas, there is something that troubles me more nearly. I had a precious gold bracelet on my hand, which I prized beyond anything in the world; and it has fallen from me into the water. I saw it roll down the steep slope at the bottom, till it went quite out of my sight. This is the cause of my sorrow, and thou canst remedy the mishap if thou wilt. The Fena are sworn never to refuse help to a woman in distress; and I now put it on thee to search for this bracelet, and cease not till thou find it and restore it to me."

Finn plunged in without a moment's hesitation; and after swimming three times round the lake, diving and searching into every nook and cranny at the bottom, he found the bracelet at last; and approaching the lady, he handed it to her from the water. The moment she had got it she sprang into the lake before his eyes, and, diving down, disappeared in an instant.

The chief, wondering greatly at this strange behaviour, stepped forth from the water; but as soon as his feet had touched the dry land, he lost all his strength, and fell on the brink, a withered, grey old man, shrunken up and trembling all over with weakness. He sat him down in woful plight; and soon his hounds came up. They looked at him wistfully and sniffed and whined around him; but they knew him not, and, passing on, they ran round the lake, searching in vain for their master.

On that day we and the Fena in general were assembled in the banquet hall of the palace of Allen; some feasting, some playing chess, and others listening to the sweet music of the harpers. While all were in this wise pleasantly engaged, we suddenly missed our chief, and when we searched for him he was nowhere to be found: whereupon we became alarmed. Inquiring now from the lesser people about the palace, we found that the chief and his two dogs had chased a doe northwards. So, having mustered a strong party of the Fena, we started in pursuit, and following the track, never slackened speed till we reached Slieve Cullinn.

We began to search round the hill, and after wandering among brakes and rough, rocky places, we at last espied a grey-headed old man sitting on the brink of a lake. I went up to him, followed by the rest of the Fena, and asked him if he had seen a noble-looking hero pass that way, with two hounds, chasing a doe. He never answered a word, neither did he stir from where he sat, or even look up; but at the question, his head sank on his breast, and his limbs shook all over as with palsy. Then he fell into a sudden fit of grief, wringing his hands and uttering feeble cries of woe.

We soothed him and used him gently, hoping he might speak at last; but to no purpose, for he only lamented the more, and still answered nothing.

At last, after this had gone on for some time, and when we were about to leave him, he told us in a whisper the dreadful secret; and then we all came to know the truth. When we found that the withered old man was no other than our beloved king, Finn himself, we uttered three shouts of lamentation and anger, so loud and prolonged that the foxes and badgers rushed affrighted from their dens in the hollows of the mountain.

When quietness was restored, we asked Finn how this dread evil had befallen him; and he told us that it was the daughter of Culann the smith who had transformed him by her spells. And then he recounted how she had lured him to swim in the lake, and how, when he came forth, he was turned into a withered old man.

We now made a framework litter of slender poles, and, placing our king on it, we lifted him tenderly on our shoulders. And, turning from the lake, we marched slowly up-hill till we came to the fairy palace of Slieve Cullinn, where we knew the daughter of Culann had her dwelling deep under ground. Here we set him down, and the whole troop began at once to dig, determined to find the enchantress in her cave-palace, and force her to restore our chief.

For three days and three nights we dug, without a moment's rest or pause, till at length we reached her hollow dwelling; when she, affrighted at the tumult and at the vengeful look of the heroes, suddenly started forth from the cave and stood before us. She held in her hand a drinking-horn of red gold, which she handed to the king and told him to drink. No sooner had he drunk from it, than his own shape and features returned, save only that his hair remained of a silvery grey.

When we gazed on our chief in his own graceful and manly form, we were all pleased with the soft, silvery hue of the grey hairs. And, though the enchantress appeared ready to restore this also, Finn himself told her that it pleased him as it pleased the others, and that he chose to remain grey for the rest of his life.

XXIII.

SAINT BRIGIT: Part I.

Of all the Irish saints, Brigit and Columkille are, next after St. Patrick, the most loved and revered by the people of Ireland.

Like many others of our early saints, Brigit came of a noble family. Her father Dubthach [Duffa] was a distinguished Leinster chief, descended from the kings of Ireland. For some reason, which we do not know, he and his wife lived for a time in Faughart near Dundalk, which was then a part of Ulster: and at Faughart Brigit was born about the year 455. The family must have soon returned however to their own district, for we know that Brigit passed her childhood with her parents in the neighbourhood of Kildare. She was baptised, and carefully instructed and trained, both in general education and in religion: for her father and mother were Christians. As she grew up, her quiet, gentle, modest ways pleased all that knew her. At the time of her birth, St. Patrick was in the midst of his glorious career; and some say that while she was still a child she knew him, and that when he died she made with her own hands a winding sheet in which his body was laid in the grave; which may have happened, as she was ten or twelve years of age at the time of his death.

When Brigit came of an age to choose her way of life, she resolved to be a nun, to which her parents made no objection. After due preparation she went to a holy bishop of the neighbourhood, who, at her request, received her, and placed a white robe on her shoulders and a white veil over her head. Here she remained for some time in companionship with eight other maidens who had been received with her, and who placed themselves under her guidance. As time went on, she became so beloved for her piety and sweetness of disposition, that many young women asked to be admitted; so that though she by no means desired that people should be speaking in her praise, the fame of her little community began to spread through the country.

This first establishment was conducted strictly under a set of Rules drawn up by Brigit herself: and now, bishops in various parts of Ireland began to apply to her to establish convents in their several districts under the same rules. She was glad of this, and she did what she could to meet their wishes. She visited Longford, Tipperary, Limerick, South Leinster, and Roscommon, one after another; and in all these places she founded convents.

At last the people of her own province of Leinster, considering that they had the best right to her services, sent a number of leading persons to request that she would fix her permanent residence among them. She was probably pleased to go back to live in the place where she had spent her childhood; and she returned to Leinster, where she was welcomed with great joy. The Leinster people gave her a piece of land chosen by herself, on the edge of a beautiful level grassy plain, well known as the Curragh of Kildare. Here, on a low ridge over-looking the plain, she built a little church, under the shade of a wide-spreading oak tree, whence it got the name of Kill-dara, the Church of the Oak, or as we now call it, Kildare. This tree continued to flourish long after Brigit's death, and it was regarded with great veneration by the people of the place. A writer of the tenth century—four hundred years after the foundation of the church—tells us that in his time it was a mere branchless, withered trunk; but the people had such reverence for it that no one dared to cut or chip it.

We are not quite sure of the exact year of Brigit's settlement here; but it probably occurred about 485, when she was thirty years of age. Hard by the church she also built a dwelling for herself and her community. We are told, in the Irish Life of St. Brigit, that this first house was built of wood, like the houses of the people in general: and the little church under the oak was probably of wood also, like most churches of the time. As the number of applicants for admission continued to increase, both church and dwelling had to be enlarged from time to time; and the wood was replaced by stone and mortar. Such was the respect in which the good abbess was held, that visitors came from all parts of the country to see her and ask her advice and blessing: and many of them settled down in the place, so that a town gradually grew up near the convent, which was the beginning of the town of Kildare.

XXIV.

SAINT BRIGIT: Part II.

Brigit, although now at the head of a great community, and very strict in carrying out her Rules, still retained all her humility and gentleness of disposition. With such a large family, there was plenty of work to do; and it was all done by the nuns, as they kept no servants and called in no outsiders. The abbess herself, so far as she was able to withdraw from the cares of governing the establishment, took her part like the rest in most of the domestic occupations. In some of the old accounts of her life we are told that she often, with some companions, herded and tended her flocks of sheep that grazed on the level sward round the convent. And sometimes she was caught by the heavy rain-squalls that occasionally sweep across that shelterless plain, so that her clothes were wet through by the time she returned to the convent: showing that she took her own share of the rough work.

Not far from the convent, another establishment was founded, later on, for men, which afterwards became one of the great Colleges of Ireland. As the two communities and the population of the town continued to grow, it was Brigit's earnest desire that a bishop should be there to take spiritual charge of the whole place. A holy man named Conleth, who had hitherto spent his life as a hermit in the neighbourhood, was appointed bishop by the heads of the Church. He was the first bishop of Kildare, and he took up his residence in the monastery. The name of that good bishop is to this day held in affectionate remembrance, with that of St. Brigit, by the people of Kildare and of the country all round.

While the parent convent at Kildare continued to grow, branch houses under Brigit's Rule, and subject to her authority, were established all over Ireland; and many establishments for monks were also founded in honour of her.

Brigit had such a reputation for wisdom and prudence, that the most eminent of the saints, and many kings and chiefs of her day, visited Kildare or corresponded with her, to obtain her advice in doubtful or difficult matters. Visitors were constantly coming and going, all of whom she received kindly and treated hospitably. All this, with daily alms to the needy, and the support of a large community, kept her poor: for the produce of her land was not nearly sufficient to supply her wants. For a long time in the beginning she and her community suffered from downright poverty, so that she had often to call on the charity of her friends and neighbours to assist her. But as time went on, and as the reputation of the place spread abroad, she received many presents from rich people, which generally came in the right time, and enabled her to carry on her establishment without any danger of want.

Among Brigit's virtues none is more marked than her charity and kindness of heart towards poor, needy, and helpless people. She never could look on distress of any kind without trying to relieve it at whatever cost. Even when a mere girl living with her parents, her father was often displeased with her for giving away necessary things belonging to the house to poor people who came in their misery to beg from her. It happened on one occasion that her father drove her in his chariot to Naas (in Kildare), where then lived Dunlang king of Leinster; and dismounting, he entered the palace, leaving his sword behind—a beautiful and valuable one—while Brigit remained in charge of horse and chariot. A wretched looking poor man with sickness and want in his face came up and begged for some relief. Overcome with pity she looked about for something to give him, and finding nothing but the sword, she handed it to him. On her father's return he fell into a passion at the loss of his sword: and when King Dunlang questioned her reproachfully, she replied:—"If I had all thy wealth I would give it to the poor; for giving to the poor is giving to the Lord of the Universe." And the king turning to the father said:—"It is not meet that either you or I should chide this maiden, for her merit is greater before God than before men": on which the matter ended: and Brigit returned home with her father.

Her overflowing kindness of heart was not confined to human beings: it extended even to the lower animals. Once while she lived in her father's house, a party of guests were invited, and she was given some pieces of meat to cook for dinner. And a poor miserable half-starved hound limped into the house and looked longingly at the meat: whereupon the girl, quite unable to overcome her feeling of pity, threw him one of the pieces. And when the poor animal, in his hungry greediness, had devoured that in a moment, she gave him another, which satisfied him. And to the last day of her life she retained her tenderness of heart and her kindness and charity towards the poor.

XXV.

SAINT BRIGIT: Part III.

Late in life Brigit's influence over young people was unbounded: for her very gentleness gave tenfold power to her words. Once, seeing a young man, a student of the neighbouring college, running very violently and in an unbecoming manner, in presence of some of her nuns, she sent for him on the spot and asked him why he was running in such haste. He replied thoughtlessly, and half in jest, that he was running to heaven: on which she said quietly: "I wish to God, my dear son, that I was worthy to run with you to-day to the same place: I beg you will pray for me to help me to arrive there." And when he heard these words, and looked on her grave kind face, he was greatly moved; and telling her with tears in his eyes, that he would surely pray for her and for many others besides, he besought her to offer up her prayers for him, that he might continue his journey steadily towards heaven, and arrive there in the end. That young man, whose name was Ninnius, became in after-life one of the most revered of the Irish saints.

But with all her gentle unassuming ways, St. Brigit was a woman of strong mind and great talents. She not only governed her various establishments in strict accordance with her own Rules and forms of discipline, but she was a powerful aid in forwarding the mighty religious movement that had been commenced by St. Patrick half a century before. She set an illustrious example to those Irish women who, during and after her time, entered on a religious life; and though many of them became distinguished saints, she stands far above them all. No writer has left us a detailed account of her last hours, as Adamnan has done for St. Columkille. (See page 150, note, farther on.) We only know that she died at Kildare on the first of February, in or about the year 523, and that she received the last consolations of religion from the grateful hand of that same Ninnius whom she had turned to a religious life many years before.

She was buried in Kildare, where her body was entombed in a magnificent shrine, ornamented with gold, silver, and precious stones. We may be sure it was a very beautiful work of art, for we know that there was a noted school of metal workers in Kildare under the direction of St. Conleth, who was himself a most skilful artist; but this tomb was plundered by the Danes three hundred years afterwards, and not a trace of it now remains.

According to some accounts, the bones of St. Brigit and St. Columkille were brought to Downpatrick many centuries after the death of both, and buried in the same tomb with the remains of St. Patrick. Whether this was so or not, the matter has been commemorated in a Latin verse, of which the following is a translation:—