An Irish precursor of Dante : $b a study on the Vision of Heaven and Hell ascribed to the eighth-century Irish saint Adamnán, with translation of the Irish text — Dante Alighieri — John Shaqi
An Irish precursor of Dante : $b a study on the Vision of Heaven and Hell ascribed to the eighth-century Irish saint Adamnán, with translation of the Irish text
Dante Alighieri · en
with dialogues in the _oratio recta_, and intermingled with many
fictitious circumstances so as to make up a story; however, the main
incidents accord with a fragment of Irish annals given by Mr. O’Grady
in the same work, and with the Irish poem formerly ascribed to Adamnán.
The means by which St. Moling induced the king to grant his request
show all the symptoms of a folk-tale. By the promise of eternal life
immediately after death, he procured Finnachta’s promise to remit the
tribute until _Luan_, which in Irish properly means Monday, but was
also and still is a frequent term for the Day of Judgment--‘Black
Monday.’ The monarch, understanding the word in its literal sense,
thought the terms easy, and gave his promise; the saint, however,
insisted upon putting his own interpretation on it, and Finnachta had
to consent to the perpetual remission of the tribute. The measure
itself was most wise and statesmanlike; nevertheless, pernicious as
the tribute was, the abolition of it touched the pride of the Ui
Néill, the ruling race of Ireland. The organisation of the Church was
based upon the clan system which prevailed in the State; religious
communities were often composed of fellow-tribesmen, ecclesiastical
dignities passed from one generation to another of the same chiefly
family, and the head of an order was practically a clerical chieftain,
sharing with the lay princes that fatal tendency to prefer local
to national interests which has been fraught with consequences to
Ireland more dire than the Boruma itself. Adamnán is represented as
possessing his full share of this family or racial pride, and joined
with the clergy of his race in offering a bitter opposition to the new
measure. The narrative of his dealings with Finnachta is more graphic
than authentic. With an authority, to say the least of it, worthy
of a Hildebrand or Innocent III., he sent a clerk to Finnachta to
summon him to instant conference. The king was then playing at chess,
and declined to budge until his game was ended. Adamnán, informed of
this, sent back word that he would chant fifty psalms while waiting,
the effect of which would be to deprive the king’s whole race of the
kingdom for ever. This was announced to the king, but he had begun
a second game, and declined to stir until it was over. Adamnán then
sent word that he would chant another fifty psalms, which should bring
on the king shortness of life; but Finnachta, now engaged in a third
game, sent the same answer as before. Then Adamnán sent word that he
would chant yet another fifty psalms, which should deprive Finnachta
of the Lord’s peace. Then Finnachta hastily arose, quitted his chess,
and repaired to Adamnán’s presence. On being asked why he came, after
ignoring all previous messages, he explained that the exclusion of his
posterity from his kingdom troubled him but little, neither did he care
for a speedy death, seeing that Moling had promised him eternal life,