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there a virtue which might be carried away and applied for the removal of disease, or for some other useful purpose. Moreover, the invisible, but, when angered, desolating Wind, was held in awe and propitiated, lest, neglected, it should break forth in fury and spread havoc around. It was a prevailing opinion that the Round Towers, of which there is one at Clondalkin, about three miles west of Dublin, and another at Swords, six miles north of the city, were Fire-temples. But Dr. Petrie seems to have exhausted the argument upon the subject, and concludes that they are buildings connected with Christianity.
It is certain that the gospel had found its way into Ireland previously to the fifth century, in the early part of which, as Prosper's Chronicle records, Palladius was sent by Celestine, bishop of Rome, “to the Scots believing in Christ,” Ireland being then called “Scotia,” and its inhabitants "Scoti,” or Scots. How, when, or by whom the Christian faith first came into the country, we know not, but the honor of converting the Irish nation is commonly ascribed to St. Patrick, who came to evangelize them, shortly after the mission and death of Palladius. Sir William Betham, however, than whom few antiquaries have given more attention to the question, thinks that the true Patrick, whose labors so eminently contributed to Christianize the people, lived and did his work long before Palladius existed. Without entering upon that inquiry, we may notice the account which a tradition gives of the gospel being brought to Dublin. It is, that
Patrick, having preached with great success in Ulster i and Connaught, came into Meath and Leinster, and took Dublin.on his way southward: that having crossed the Finglass river to the rising ground within a mile of the city, perhaps near the site of Phibbsborough, he pronounced upon it a prophetic benediction, affirming that the city should increase in riches and dignities, until at length it should be lifted up unto the throne of the kingdom :” that when he reached Dublin he preached to the king, Alphin Mac
Eochaid, and his subjects, who received the • divine message, and were baptized at a well,
south of the city; and that the saint founded a church near this well, where now stands St. Patrick's cathedral. This is said to have occurred in the year 448. The detail is not vouched for by high authority, but it is the only one that tradition has preserved
We have good evidence that the religion taught by Patrick, properly so called, was not that decreed by the Council of Trent, professed in the creed of Pope Pius IV., and disseminated by the propagandas of Rome and Lyons. In other words, it much more resembled New Testament Christianity than modern Romanism. Patrick found a number of churches and bishops in Ireland. He himself formed three hundred and sixty-five churches, and ordained over then. an equal number of bishops, and three thousand presbyters; but he subjected none of them to the Roman see. The worship of the Virgin, transubstantiation, the adoration of images, re
stricting the reading of the Sacred Scriptures, and many other things now insisted upon as parts of the gospel, were not then recognized even by the Church at Rome. In the transactions of the Royal Irish Academy is published a translation, by Dr. Petrie, of a hymn composed by St. Patrick when he was about to visit Temur, or Tarah, and preach the gospel to Leogaire, the monarch of all Ireland. The visit was critical to Patrick himself, and to the cause he was embarked in. The adherents of the old paganism were prepared to withstand, as best they could, the assault he was about to make upon it in its highest places. Though it be not connected with Dublin in particular, yet, as throwing light on the doctrine which Patrick taught there, this “ Hymn” will be interesting to the reader, and he shall have the translation of it before him entire :
“At Temur,” (that is, Tarah, the court of the king,] “to-day I invoke the mighty power of the Trinity. I believe in the Trinity under the God of the elements.
“At Temur to-day (I place) the virtue of the birth of Christ with his baptism, the virtue of his crucifixion with his burial, the virtue of his resurrection with his ascension, the virtue of his coming to the eternal judgment.
“At Temur to-day (I place) the virtue of the love of Seraphim, (the virtue which exists) in the obedience of angels, in the hope of the resurrection to eternal reward, in the prayers of the noble fathers, in the predictions of the prophets, in the preaching of the apostles, in the faith of
the confession, in the purity of the holy virgins, in the deeds of just men.
“At Temur to-day (I place the strength of heaven, the light of the sun, the rapidity of lightning, the swiftness of the wind, the depth of the sea, the stability of the earth, the hardness of rocks (between me and the powers of paganism and demons.)
“At Temur to-day may the strength of God pilot me, may the power of God preserve me, may the wisdom of God instruct me, may the
eye of God view me, may the ear of God hear me, may the word of God render me eloquent, may the hand of God protect me, may
of God direct me, may the shield of God defend me, may the host of God guard me, against the snares of demons, the temptations of vices, the inclinations of the mind, against every man who meditates evil to me, far or near, alone or in company.
“I place all these powers between me and every evil unmerciful power directed against my body, (as a protection against the incantations of false prophets ; against the black laws of gentilism ; against the false laws of heresy; against the treachery of idolatry; against the spells of women, snaiths, and Druids; against every knowledge which binds the soul of man.
May Christ to-day protect me against poison, against burning, against drowning, against wounding, until I deserve much reward.
“Christ be with me, Christ before. me, Christ after me, Christ in me, Christ under me, Christ over me, Christ at my right, Christ at my left,
Christ at this side, Christ at that side, Christ at my
back. “ Christ be in the heart of each person whom I speak to; Christ in the mouth of each person who speaks to me; Christ in each eye that sees me; Christ in each ear which hears me.
“At Temur to-day I invoke the almighty power of the Trinity. I believe in the Trinity under the unity of the God of the elements.
“ Salvation is the Lord's, salvation is the Lord's, salvation is Christ's. May thy salvation, -O Lord, be always with me.”
The above document, of the genuineness of which no doubt appears to exist, may not present the trust of Christian piety in the clear and strong light of New Testament instruction. It corresponds rather with the mysticism which had begun to creep over the Church about the time of Jerome. But it shows a heart that looked for help to Christ alone as God our Saviour. It gives no token of the “ever Blessed and Immaculate Virgin," the “never-fajling Star of Hope," the “Help of Christians," the Most Holy Mother," being constantly and fervently invoked," "as the general patroness of all Ireland,” as the synod at Thurles, in the year 1850, prescribed she should be ; although, if at any time that zealous and devout man, St. Patrick, had judged it right and useful to seek her aid, he surely would have implored it under the circumstances which led him to compose the "Hymn" given above.
The notices which we have of Dublin previous