wizard, so the banshee is usually of the witch's gender; though sometimes, for extraordinary purposes, it appears to be of the other sex. This formidable being seems to fill the fancies of the lower Irish. Even those who come to this country can hardly shake off its imaginary visitations. It is an actor in many of the popular legends of Ireland, and a large part of the common incidents of life are more or less attributed to its agency. In short, the Irish seem to have a power of imagination which connects every object and incident with the supernatural. Whatever is mysterious is referred to the banshee; whatever is uncertain belongs to St. Patrick, St. Briged, or some other saint. It is curious to observe that through most of these Irish legends and superstitions, there seems to be a perception of poetical justice, which gives success to virtue, and ill fortune to vice. It would take me entirely beyond my proper limits to go at large into the field of Irish literature -I mean that which is strictly Irish, and of a date anterior to the period in which the learning of Ireland sought expression in the English tongue; much less can I go into an examination of the numerous and rich contributions which Irish genius has made to English literature. A few brief notices must be all that can be bestowed upon these fruitful themes. Various as are the monuments to which Ireland can point, as mute evidences of her antiquity, she boasts a more striking proof in the living language of her people—in that most genuine, if not only existing, dialect of the oldest of all European tongues, and which, by whatever name it may be called, was the vehicle of the first knowledge that dawned upon Europe. In the still written and spoken dialect of this primeval language, Ireland also possesses a monument of literary antiquity which “no cavil can reach, and no doubts disturb." That the Irish were acquainted with letters before the time of St. Patrick, appears to be evident, though the art of writing was doubtless in a rude state, and confined to the learned or Druidical class. Their materials appear to have been tablets formed of the wood of the beach, upon which they wrote with an iron pencil, or stylus. The position of Ireland in respect to other countries, at this period, should be borne in mind. Neither the arts nor the arms of Rome ever reached this island. From the earliest periods of authentic history down to the invasion of the Danes, embracing a period of nearly a thousand years, Ireland remained in a state of seclusion; her kings wrestling among themselves, but her green turf bearing the impress of no foreign master. Whatever light, therefore, might exist, was kindled from native fire. Yet it is to be remarked that, from the establishment of the Christian religion by St. Patrick, there was a gradual progress in learning until Ireland became the most illuminated spot on the broad map of Europe. Passing over the names of Columbkill, Killian, and other distinguished Irish scholars of the sixth and seventh centuries, we come to Virgilius, who flourished about the year 750. He was not only distinguished for his learning, but for his dispute with the English missionary Boniface, over whom he signally triumphed. Some ignorant priest, having been in the habit of using bad Latin in administering baptism, Boniface commanded Virgilius to perform the ceremony over again. This he resisted, and Boniface appealed to the pope, who had the good sense to decide in favor of the former. Boniface, thus rebuked, became the enemy of Virgilius, and waited for an opportunity to seek revenge. At length the latter, having some glimmering notion of the spherical form of the earth, and having intimated a belief in the existence of antipodes, was accused by Boniface of heresy, and again brought before the pope. From this accusation he found means of clearing himself, and was soon after elevated to the see of Salzburg, in Germany. We must pass over the names of Clement, Albinus, and Dungal, all of whom appear to have been eminent men, and to have obtained the favorable notice of Charlemagne, and come to Donatus, bishop of Fiesole. Of the writings of this distinguished individual we give the following extract, from a translation in O'Halloran's history. It is the more pertinent, as it recognizes the distinction which Ireland at this time enjoyed, for her advance in learning.* "Far westward lies an isle of ancient fame, Her fruitful soil forever teems with wealth, * In explanation of one passage, it may be necessary to say, that Scotia, or Scotland, was the designation of Ireland, for several centuries after the arrival of the Scotic or Milesian colony. But by far the most remarkable man sent forth during these ages, was the learned and subtle John Scotus, who flourished about the year 850. Such was the success of his social and intellectual powers, that Charles the Bald of France made him the companion of his most secluded and familiar hours. His writings are the most remarkable productions of the time, and exerted a powerful influence upon the theology of this and the subsequent age. In addition to his immense European reputation as a scholar and metaphysician, we may remark that he appears to have been, in his intellectual and social qualities, a perfect representative of the genuine Irish character, in all its various and versatile combinations. Possessing humor and imagination, with powers of shrewd and deep reasoning, he yet lavished both these gifts imprudently, exhibiting, on almost all subjects, every power but that of discretion. His life, in its social relations, seems to have been marked by the same characteristic anomalies; for, while the simplicity of his mind and manners, and the festive play of his wit, endeared him to his private friends, the daring heterodoxy of his written opinions alarmed and alienated the public, and made him at least as much feared as admired. |