donated by Dennis McCarthy (Atlanta, Georgia, USA)
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Professor Marianne McDonald via the CELT Project
2. Second draft.
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Created: Translation by Patrick Power. (1913)
Beatrix Färber (ed.)
Beatrix Färber (ed.)
Beatrix Färber (ed.)
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Julianne Nyhan (ed.)
Peter Flynn (ed.)
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Dennis McCarthy (Donation)
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
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, etc., 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.
The latest commentators on the question of St. Declan's periodand they happen to be amongst the most weightyargue strongly in favour of the pre-Patrician mission (Cfr. Prof. Kuno Meyer, Learning in 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
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:
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
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 apostlepassing as it were by its front doorshould 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 missionan 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
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 thisreading between the lines of the Lifewe 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 beannachán, 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
'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, approximately2" 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
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 ReformationCyclopean, 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
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 followedeven where inconsistent or incorrect. For the division into paragraphs the editor is not
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.
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 Irelanda 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 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 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
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
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
Colman thereupon returned to his own abode; he commanded that Declan should be brought up with due care, that he should be
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
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.
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
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. 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.
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.
On the road through Italy Bishop Declan and Patrick met. Patrick was not a bishop at that time, though he was (made a bishop)
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 IrelandThe Duibhin Declain, and it is from its colour it derives its name, for its colour is black. 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.
When Declan and his holy companions arrived at the Sea of Icht3 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
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.
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 anotherexcept 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 countryto the Decies of Munsterwhere 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
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, etc. 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.
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 homeexpecting 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
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.
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 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.
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
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 may give it to you; 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
After the expulsion of the sea by this famous Saint, scil.: Declan, whose name and renown spread throughout Erin because of his great and diverse miracles, he commenced to build a great monastery by the south side of the stream which flows through the island into the sea. This monastery is illustrious and beautiful and its name is Ardmor Declain, as we have said. After this came many persons to Declan, drawn from the uttermost parts of Ireland, by the fame of his holy living; they devoted themselves, soul and body to God and Declan, binding themselves beneath his yoke and his rule. Moreover he built himself in every place throughout the territory of the Decies, churches and monasteries
After this the holy renowned bishop, head of justice and faith in the Gaelic island came into Ireland, i.e. Patrick sent by Celestinus, the Pope. Aongus Mac Nathfrich went to meet him soon as he heard the account of his coming. He conducted him (Patrick) with reverence and great honour to his own royal cityto Cashel. Then Patrick baptised him and blessed himself and his people and his city. Patrick heard that the prince of the Decies had not been baptised and did not believe, that there was a disagreement between the prince and Declan and that the former refused to receive instruction from the latter. Patrick thereupon set out to preach to the prince aforesaid. Next, as to the four bishops we have named who had been in Rome: Except Declan alone they were not in perfect agreement with Patrick. It is true that subsequently to this they did enter into a league of peace and harmonious actions with Patrick and paid him fealty. Ciaran, however, paid him all respect and reverence and was of one mind
The angel of God came to Declan and said to him Go quickly to Patrick and prevent him cursing your kindred and country, for to-night, in the plain which is called Inneoin, he is fasting against the king, and if he curses your people they shall be accursed for ever. Thereupon Declan set out in haste by direction of the angel to Inneoin, i.e. the place which is in the centre of the plain of Femhin in the northern part of the Decies. He crossed Slieve Gua and over the Suir and arrived on the following morning at the place where Patrick was. When Patrick and his disciples
After these things Declan and Feargal Mac Cormac (king of the Deisi) and his people gave a large area of land to Patrick in the neighbourhood of Magh Feimhin and this belongs to his successors ever since and great lordship there. And the place which was given over to him is not far from the Suir. There is a great very clear fountain there which is called 'Patrick's Well' and this was dear to Patrick. After this, with blessing, they took leave of one another and Patrick returned to Cashel to Aongus Mac Natfrich and Declan went with him.
A miracle was wrought at that time on Declan through the
As Patrick and the saints were in Cashel, i.e. Ailbe and Declan with their disciples, in the territory of Aongus Mac Nathfrich, they made much progress against paganism and errors in faith and they converted them (the pagans) to Christianity. It was ordained by Patrick and Aongus Mac Natfrich in presence of the assembly, that the Archbishopric of Munster should belong to Ailbe, and to Declan, in like manner, was ordained (committed) his own race, i.e. the Deisi, whom he had converted to be his parish and his episcopate. As the Irish should serve Patrick, so should the Deisi serve Declan as their patron, and Patrick made the rann:
- Humble Ailbe the Patrick of Munster, greater than any saying,
Declan, Patrick of the Deisithe Decies to Declan for ever.
Declan and Ferghal Mac Cormac, king of the Deisi, with his army and followers, met one another at Indeoin and they made still more strong on the people the bond of Christian obligation. The king we have already mentioned, scil.:Ledban, the recusant to the Christian name, was rejected of all and he came to nothing, leaving no knowledge (memory) of his history, as is written of the enemies of the faith:Their memory perisheth like a sound. Moreover Declan and Fergal and the chief men of the Deisi decreed this as the place where the king of the Deisi should be inaugurated for ever thenceforward, because it was there Patrick and Declan blessed the king, Fergal; moreover tradition states that it was there the kings were crowned and ruled over the Deisi in pagan times.
At that time there broke out a dreadful plague in Munster and it was more deadly in Cashel than elsewhere. Thus it affected those whom it attacked: it first changed their colour to yellow and then killed them. Now Aongus had, in a stone fort called 'Rath na nIrlann,' on the western side of Cashel, seven noble hostages. It happened that in one and the same night they all died of the plague. The king was much affected thereat and he gave orders to have the fact concealed lest it should bring disgrace or even war upon him, for the hostages were scions of the strongest and most powerful families in Munster. On the morrow however Declan came to Cashel and talked with Aonghus. The king welcomed him heartily and addressing him said to him in presence of persons of his court, 'I pray you, Declan, servant of God, that
After this the people of Cashel besought Bishop Declan to bless their city and banish the plague from them and to intercede
One night Declan was a guest at the house of a wealthy man who dwelt in the southern part of Magh Femhin; this is the kind of person his host was, scil.:a pagan who rejected the true faith, and his name was Dercan. He resolved to amuse himself at the Christians' expense; accordingly he ordered his servants to kill a dog secretly, to cut off its head and feet and to bury them in the earth and then to cook the flesh properly and to set it before Declan and his company as their meal. Moreover he directed that the dog should be so fat that his flesh might pass as mutton. When, in due course, it was cooked, the flesh, together with bread and other food, was laid before Declan and his following. At that moment Declan had fallen asleep but he was aroused by his disciples that
Thereupon Declan established a monastery in that place, scil.in Coninginand he placed there this holy community with a further band of disciples. Ultan however he took away with him to the place whither he went.
On another (subsequent) occasion Declan visited Bregia, i.e. the original territory which belonged to his race previous to the expulsion of his ancestors. There he was treated with particular honour by the king of Tara and by the chieftains of Meath by whom he was beloved, since it was from themselves (their tribe and territory) that his forbears had gone out, for that region was the patrimony of his race and within it lies Tara. Declan instituted therein a monastery of Canons, on land which he received from the king, and it is thence the place is named. Moreover he left therein a relic or illuminated book and a famous gospel which he was accustomed to carry always with him. The gospel is still preserved with much honour in the place and miracles are wrought through it. After this again he turned towards Munster.
Declan was once travelling through Ossory when he wished to remain for the night in a certain village. But the villagers not only did not receive him but actually drove him forth by force of arms. The saint however prayed to God that it might happen to them what the Sacred Scripture says, Vengeance is mine I will repay5. The dwellers in the village, who numbered sixty, died that same night with the exception of two men and ten women to whom the conduct of the others towards the saint had been displeasing. On the morrow these men and women came humbly to the place where Declan was and they told himwhat he himself foreknewhow miserably the others had died. They themselves did penance and they bestowed on Declan a suitable site whereon he built a monastery and he got another piece of land and had the dead buried where he built the monastery. The name of that monastery is Cill-Colm-Dearg. This Colm-Dearg was a kind, holy man and a disciple of Declan. He was of East Leinster, i.e. of the Dal Meiscorb, and it is from him that the monastery is
On a certain day Declan came to a place called Ait-Breasail and the dwellers therein would not allow him to enter their village; moreover they hid all their boats so that he could not go into his own island, for they hated him very much. In consideration however of the sanctity of his servant, who prayed in patience, God the All-Powerful turned the sea into dry land as you have already heard. Declan passed the night in an empty stable out in the plain and the people of the village did not give him even a fire. Whereupon, appropriately the anger of God fell on them, who had not compassion enough to supply the disciple of God with a fire. There came fire from heaven on them to consume them all (together with their) homestead and village, so that the place has been ever since a wilderness accursed, as the prophet writes: civitates eorum destruxisti, i.e. the dwellings of the unmerciful are laid waste.
On yet another occasion Declan was in his own regiontravelling over Slieve Gua in the Decies, when his horse from some cause got lame so that he could proceed no further. Declan however, seeing a herd of deer roaming the mountain close to him, said to one of his people: Go, and bring me for my chariot one of these deer to replace my horse and take with you this halter for him. Without any misgiving the disciple went on till he reached the deer which waited quietly for him. He chose the animal which was largest and therefore strongest, and, bringing him back, yoked him to the chariot. The deer thereupon obediently and without effort carried Bishop Declan till he came to Magh Femhin, where, when he reached a house of entertainment, the saint unloosed the stag and bade him to go free as was his nature. Accordingly, at the command of the saintly man and in
On another occasion, Declan, accompanied, as usual, by a large following, was travelling, when one member of the party fell on the road and broke his shin bone in twain. Declan saw the accident and, pitying the injured man, he directed an individual of the company to bandage the broken limb so that the sufferer might not die through excess of pain and loss of blood. All replied that they could not endure to dress the wound owing to their horror thereof. But there was one of the company, Daluadh by name, who faced the wound boldly and confidently and said: In the name of Christ and of Declan our patron I shall be surgeon to this foot; and he said that jestingly. Nevertheless he bandaged the foot carefully and blessed it aright in the name of God and Declan, and in a little while the wound healed and they all gave praise to God. Then Declan said to Daluadh: You promised to be surgeon to that foot in Christ's name and in mine and God has vouchsafed to heal it at these words: on this account you will be a true physician for ever and your children and your seed after you for ever shall also possess the healing art, and whomsoever they shall practise healing upon in God's name and mine, provided there be no hatred (in their hearts) nor too great covetousness of a physician's fee to him, God and myself shall send relief. This promise of Declan has been fulfilled in the case of that family.
On another occasion, as Declan was travelling in the northern part of Magh Femhin beside the Suir, he met there a man who was carrying a little infant to get it baptised. Declan said to the people (his muinntear, or following): 'Wait here till
On another day there came a woman to Declan's monastery not far from the city where she dwelt. She committed a theft that day in Declan's monastery as she had often done previously, and this is the thing she stolea habellum; she departed homewards taking it with her and there met her a group of people on the highway, and the earth, in their presence, swallowed her up, and she cast out the tabellum from her bosom and it was quickly turned into a stone which the wayfarers took and brought with them to Declan. Declan himself had in supernatural vision seen all that happened to the woman in punishment of her theft, and the name
A rich man named Fintan was childless, for his wife was barren for many years. He himself, with his wife, visited Declan and promised large alms and performance of good works provided he (Declan) would pray that they might have children: they held it as certain that if Declan but prayed for them God would grant them children. Declan therefore, praying to God and blessing the pair, said: Proceed to your home and through God's bounty you shall have offspring. The couple returned home, with great joy for the blessing and for the promise of the offspring. The following night, Fintan lay with his wife and she conceived and brought forth twin sons, scil.: Fiacha and Aodh, who, together with their children and descendants were under tribute and service to God and Declan.
When it was made known to a certain holy man, scil.:Ailbe of Emly Iubar, chief bishop of Munster, that his last days had come, he said to his disciples: Beloved brethren, I wish, before I die, to visit my very dear fellow worker, scil.:Declan. After this Ailbe set out on the journey and an angel of God came to Declan notifying him that Ailbe was on his way to visit him. On the angel's notification Declan ordered his disciples to prepare the house for Ailbe's coming. He himself went to meet Ailbe as far as the place which is called Druim Luctraidh. Thence they came home together and Ailbe, treated with great honour by Declan and his people, stayed fourteen pleasant days. After
On a certain day the Castle of Cinaedh, King of the Deisi, took fire and it burned violently. It happened however that Declan was proceeding towards the castle on some business and he was grieved to see it burning; he flung towards it the staff to which we have referred in connection with the drying up of the sea, and it (the staff) flew hovering in the air with heavenly wings till it reached the midst of the flame and the fire was immediately extinguished of its own accord through the grace of God and virtue of the staff and of Declan to whom it belonged. The place from which Declan cast the staff was a long mile distant from the castle and when the king, i.e. Cinaedh, and all the others witnessed this miracle they were filled with amazement and gave thanks to God and to Declan when they came to know that it was he who wrought it. Now the place where the castle stands is not far from the Suir, i.e. on the south side of it and the place from which Declan cast the staff is beside a ford which is in the Suir or a stream which flows beside the monastery called Mag Laca which the holy virgins, daughters of the king of Decies, have built in honour of God. There is a pile of stones and a cross in the place to commemorate this miracle.
On another occasion there approached a foreign fleet towards Declan's city and this was their designto destroy and to plunder it
The holy and glorious archbishop, i.e. Patrick, sent one of his own followers to Declan with power and authority (delegation) from the archbishop. And proceeding through the southern part of Decies he was drowned in a river there, two miles from the city of Declan. When Declan heard this he was grieved and he said: 'Indeed it grieves me that a servant of God and of Patrick who sent him to visit me, having travelled all over Ireland, should be drowned in a river of my own territory. Get my chariot for me
With this extraordinary miracle wrought by Declan we wish to conclude our discourse. The number of miracles he wrought,
When Declan realised that his last days were at hand and that the time remaining to him was very short he summoned to him his own spiritual son, scil., MacLiag (residing) in the monastery which is on the eastern side of the Decies close to the Leinstermen in order that, at the hour of death, he might receive the Body and Blood of Christ and the Sacraments of the Church from his hands. Thereupon he foretold to his disciples the day of his death and he commanded them to bring him to his own city, for it was not there he dwelt at the time but in a small venerable cell which he had ordered to be built for him between the hill called Ardmore Declain and the oceanin a narrow place at the brink of the sea by which there flows down from the hill above a small shining stream about which are trees and bushes all around, and it is called Disert Declain. Thence to the city it is a short mile and the reason why Declan used go there was to avoid turmoil and noise so that he might be able to read and pray and fast there. Indeed it was not easy for him to stay even there because of the multitude of disciples and paupers and pilgrims and beggars who followed him thither. Declan was however generous and very sympathetic and on that account it is recorded by tradition that a great following (of poor, etc.), generally accompanied him
When Declan fell ill and became weak in body, but still strong in hope and faith and love of God, he returned to his own cityhis people and disciples and clergy surrounding him. He discoursed to them on the commands of God and he enjoined on them to live holily after his death, to be submissive to authority and to follow as closely as possible the way he had marked out and to preserve his city in a state of piety and under religious rule. And when they had all heard the discourse it grieved them greatly to perceive, from what he had said, he realised that in a short time he would go away to heaven from them. But they were consoled by his gentle words and then there came to him the holy man, to wit, MacLiag, at his own request, already referred to. He (Declan) received the Body and Blood of Christ and the Sacraments of the Church from his (MacLiag's) handsurrounded by holy men and his disciples, and he blessed his people and his dependents and his poor, and he kissed them in token of love and peace. Thus, having banished images and the sacrifices to idols, having converted multitudes to the true faith, having established monasteries and ecclesiastical orders in various places, having spent his whole life profitably and holily, this glorious bishop went with the angels to heaven on the ninth day of the Kalends of August and his body was blessed and honoured with Masses and chanting by holy men and by the people of the Decies and by his own monks and disciples collected from every quarter at