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it, and it was not done so for him. Sechnall then returned back, and raised his hands to God, and the earth swallowed up thirteen chariots of them, cum suis equitibus, et cæteri in fugam exierunt.

nall dia cairmesc , mi dennad Fair. Luid Sechnall for a ais iarsın , tuarcaib a lama co Dia, coro sluic in calum.f. caipptiu .11. dib, cum suis equitibus, et cetero in fugam exierunt.

Uel haec est causa.1. ar in tocrad do rat rechnall for Patraic .. fo for Patraic minbad oen .. a laget pritchas deircc. O ro chuala tra Patraic insein do luid co Seohnall, ocus ferg mor fair. Is andside no riacht re Sechnall diffrenn act dul do ourp Crist, in tan ic cuas do Patraic do cideċt don baile 7 ferg mor fair fria Sechnall. Facbais iaram, Sechnall in edpaint for sin altoir, 7 slechtais do Patraic. do rat tra Patraic in carput cairis, 1 cuarcaib Dia in calmain imme hinc 7 inde co na erčotigd0. Cid romba dam, or Sechnall. Cia h-oen sut ol Patraic, dixisti na na comall-su, ar mani comallaimsea deircc, am bidba thimmna De. Ros fitir mo Dia brathai is an deircc na pritchaim ar ticfat mic bethaid post me in hanc insolam 7 nicfait aless a fognam ab homnibus. No con fetarsa sin or Sechnall nach ar lapu do rignis

Vel hæc est causal; i. e. from the attack that Sechnall made upon Patrick, viz. [when he said) “ Patrick is a good man, except in one thing, viz. that he preaches almsgivings so little.” When Patrick heard this, he went to Sechnall, and he was in great wrath. It was when Sechnall had finished the Mass, except taking the Body of Christ, that he heard that Patrick had arrived at the place, and that he was in great wrath against Sechnall. Sechnall, therefore, leaves the oblation upon the altar, and prostrates himself to Patrick. Patrick, however, drove the chariot over him, but God raised the ground around him hinc et inde, that he should not be injured. “Why hast thou done so to me?" said Sechnall. “Who then is the man," said Patrick, " who said that I did not preach almsgiving? for if I preach not almsgiving, I am the enemy of God's Testament. But God, my judge, knoweth, that it is for charity that I preach it not, because there shall come after me into this island Children of Life", and they shall have need for its being exercised by all.” “I did not know," said Sechnall, “ that it was not from laxity thou didst so."

For him.-i. e. his interference availed nothing to put an end to the fair. See the account of this given in the Tripartite Life, Part iii. c. 9o.

t Hæc est causa. -i. e. this is another account of the occasion on which the hymn was composed. See the story of this misunderstanding between Patrick and Sechnall. Jocelin. C. 176, 177, Tripart., Part iii. c. 88. But we have here several curious particulars not mentioned in any of the Lives as published by Colgan.

u Children of Life.--In the Irish preface to the hymn “Ymnum dicat turba fratrum," in a subsequent part of this work, the same words, meic bechaid, are used in the general sense of Christians. In one of St. Patrick's prophecies he is represented as having predicted St. Kieran as qui

dem filius vitæ nondum natus.”—Jocel., c. 113, Vit. Tripart., lib. i. c. 25 (where, for fluvius, read Alius), and in another St. Colman Ela is foretold under the same title. Cf. Jocel. c. 96 and 98. Patrick bimself is called "a certain Child of Life," in this Preface. See next page. mac beta, a child of life, signified a righteous man; mac bais, a child of death, a wicked man.

"I did not know.–St. Patrick in his defence of himself (as given above), is made to say, that if he had asked for offerings or land to be given to the Church, he would have obtained all the property of the country, and have left nothing to the Christians that were to come after him. And the Angel says to him, “All, nevertheless, is thine, even though it be given to thy successors."

IS andsin asbero in t-aingel fria pacraic, bid latsu sin vile. Do ronsac tra rich andsin, Patraic 7 Se hall, 7 cen batar [ac] ciaotain timchell na relgi ro chualutar clais aingel oc cantain Immon idpaint is in eclais, 7 issed ro cansat in n-immon dia dan corrach,

· Then the Angel said to Patrick, “ All these shall be thine." They made peace then, Patrick and Sechnall. And as they were going round the cemetery, they heard a choir of Angels chanting a hymn at the Offertory in the church, and what they chanted was the hymn whose beginning is

Sancti uenite christi corpus, etc.

Conid o rein ille cantar in eirinn in imunra in can tiagar do churp Crist.

Ocus no taid Patraic iar sin Sechnall co Roim for cend neich do thaissib Poil 7 Petair 7 martire aile, ar in cursacud do pat fair, 7 ite sin taisse filet in Ard macha h-i scrin Poil 7 Petair.

Oru scaith tra do Sechnall in molud-sa do denam, luid dia taispenad do Patraic. In can rosiact Sechnall co Pacraic asberg Frist, Molad do nignes dia araile mac bethad, is ail dam etsect duitsiu friss. Asbert Patraic, mochen molad fir muintire de. Ise tra tossach do rat Sechnall for a immon ... beata Christi custodit, ar na ro tucad Patraic [dia aire] cia dia n-dernad in t-immon co tainsed a gabail. In tan din, ro raid Sechnall, maximus namque in regno celorum, nochumscaig Patraic alluc h-illoc, 7 dirit, cindas bas maximus homo in regno celorum.Dixit Sechnall, pro posritiuo est hic. No is do ilib a cheneoil fen dornoisce. Is maith in frecra ol Patraic.

Sancti venite, Christi corpus, &c. So that from that time to the present that hymn is chanted in Erinn when the Body of Christ is received.

And Patrick, after this, sent Sechnall to Rome for portions of the relics of Paul and Peter, and other martyrs, in consequence of the accusation he had made against him. And these are the relicgw which are now in Ardmacha, in the shrine of Paul and Peter.

Now, when Sechnall had finished this Hymn, he went to show it to Patrick ; and when he had reached Patrick, he said to him, “I have composed a hymn in honour of a certain Child of Life,- I wish that thou wouldest listen to it." Patrick answered, “I wel. come the praise of a man of the people of God.” But the beginnings that Sechnall gave to the hymn was, Beata Christi custodit, in order that Patrick should not know in whose honour the hymn was made, until he had finished it. But when Sechnall repeated, Marimus namque in regno cælorum, Patrick moved from place to place, and said, “How can a man be greatest in the kingdom of heaven ?" Sechnall said, “ Pro positivos est hic; or it is because he excelled great numbers of his own race." answer is good," said Patrick.

" The

* These are the relici.-Jocelin makes St Patrick tivus." But the text seems to be taken from the himself go to Rome for these relics, and the Tripartite Tripartite Life (Part. iii. c. 91), where the story is Life adds that he constituted S. Secundinus Archbi thus told in Colgan's version—“Quo audito S. Pashop of Armagh during his absence. See Note D, p. 44. tricius è loco surgens, et in via progrediens, petiit

· The beginning.-i. e. he omitted the first stanza a Secundino, quomodo de homine diceret Marimus in which Patrick was named.

in regno calorum. Secundinus .

respony Pro positivo.-Colgan's version of the Preface dit se non vocare Marinum liberâ comparatione to this hymn, gives this passage thus—“S. Secun facta quoad omnes absolute, sed propositive (read. dinus respondit, Pro positivo hic ponitur superla pro positivo) inquit, sive respective, red quod plu.

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In tan tra ro scaich ne Sechnall in t-immon do gabail, is and do rocht fer ocus ben co m-biad leo do Patraic .i. ghuth imm. bera nomen uiri, 7 brig nomen mulieris. Asbert Patraic, tech olse h-i n-gebchar ria proind in nimmun-sa ni bia terca m-bid and. Ocus tech nua, umorna, h-in-gebthar prius, biaid corruma Patraic co noemaib erenn and imme. Amail ro foillriged sin do Cholman ela, 7 alus cum eo, 7 amail ro foillsiged do Choemgein cum suis, in tan tanic as ind eclair dia domnuig is in prainntech, ad imnum hunc contauit. Pacricius cum multis Patribus apparauit ei 7 ter cantauit. et tunc quidam stultus dixit. Cur canimus hanc imnum sic. 7 dixit Coemgein, ni maith sin olse quia apparuit enim nobis Patricius cum suis discipulis quandiu cuntabamus imnum.

When Sechnall had finished reciting the hymn, there came then a man and a woman: having food with them for Patrick, viz cheese and butter. Bera was the name of the man, and Brigh the name of the woman. Then Patrick said, “The house," said he, “ in which this Hymn is sung before dinner, there shall be no scarcity of food in it." And the new house in which it is sung before occupation the watching of Patrick and of the saints of Ireland sball be there about it; as the same was revealed to Colman Ela, and to others with him ; and as it was revealed to Coemhghin (Kevin) and his monks, when he came out of the church on Sunday into the refectory, and sang this hymns. And Patrick, with many fathers, appeared to him, and he sang it three times. And then a certain foolish one said, “Why do we sing this hymn thus ?” And Coemhghin said, “ That is not good," said he, "for Patrick with his disciples were visible to us, so long as we were singing this Hymn.”

ribus generis sui præcellit, Britonum vel Scotorum.”

- Colgan. p. 166. That is to say, the superlative degree is used instead of the positive, maximus for magnus. Or else he is said to be maximus, relatively to others of his race, i. e. greatest of the Britons or Scots. See the loss on this passage of the Hymn, which is evidently taken from this explanation.

2A man and a woman. _See the Trip. Life,

Part üü. c. 94

a The new house.-i. e. the house built since Pa. trick's time, the house of the present day, shall have the protection of Patrick and of his companions, the saints of Ireland, according to the revelations made to St. Colman Ela and to St. Kevin. The following is the story alluded to as told in the Life of St. Colman Ela (Colgun. ubi supr., p. 210)" Beatus senex Colmanus cantabat cum suis fratribus Hymnum Sancti Patricii Archiepiscopi Hiberniæ, et beatus Patricius ante tempus S. Colmani multis annis migravit ad Christum. Venitque S. Patricius de cælo, et stetit in medio fratrun cantantium suum hymnum. . Et videns S. Colmanus solus sanctum

Patricium, jussit ter cantari hymnum. Admirantes fratres, unus, senior ex illis, dixit ad S. Colmanum, Adsunt nobis alia spiritualia cantica, cur igitur moremur in uno tota die ? S. Colmanus ait illi, Vere bone senior ; beatissimus noster Patricius stabat in medio nostri benedicens nos, usque dum audivit verbum increpationis tuæ; sed tunc illico eranuit ex oculis meis, -et ideo jussi ter Hymnum cantari. Hoc audiens ille senior displicuit sibi et poenitentiam aegit."

o Sung this Hymn.— The following is the account given in the Life of St. Kevin (c. 23) of the circumstance here alluded to :-" Quadam nocte S. Coemgenus cum suis monachis hymnum S. Patricii cantabant; repente autem B. Coemgenus admiratus tacuit, et suos tribus vicibus Hymnum cantare jussit. Hymno tertia vice deposito, benedixit eis S. Patricius. Quibus interrogantibus cur jussit hymnum cantari ter, ipse vero tacens, exposuit eis, dicens. S. Patronus noster Patricius, cujus hymnum cantastis, stabat in pavimento, suffultus baculo; et benedixit nobis a carmine cessantibus.”Colgan. ubi supra.

Oro siacht in t-immun do gabail, asbert Sechnall, alog dam-saor se. Rotbia ol Patraic, .1. allin lá fil in anno, a chuber de animabus peccatorum do dul dochumm nime ar in n-immon do denam. Ni geb-sa sin or Sechnall, or is bec liumm, 7 is maith in molad. Rotfia, ol Patraic, allin 16 fil for carsal do cochaill, allin pecctach do dul dochum nime, ar in n-imon Ni geb, on Sechnall, ar cia h-ipesach na bera lais in coibes sin documm nime, cen co mola fersin (no fen) amail tussa etir. Rotfia, ol Pa. traic, morferriur caća dardain, 1.7. da fin caċa ratharn dochumm nime do pecctachaib erenn. Is bec, on Sechnall. Rotfia, ol Patraic, cacoen gebus fo lige 7 fo ergi do dul do chumm nime. Ni geb-sa sin or Sechnall, an is mor in t-immun, 7 ni cach conicfa a mebrugud. Arath uile, ol Patraic, ar na tri caibtelu dedinachu de. Deo gratias, or Sechnall

When the recitation of the Hymn was concladech Sechnall said, “I must have the reward for it," said he. “Thou shalç have it,” said Patrick, “the number of days that are in a year, the same number of souls of sinners shall go to heaven, for the making of this Hymn.” “I will not accept that," said Sechnall, “ for I think that too little, and the praise is good.” “Thou shalt have then," said Patrick, the number of the bairs that are on the casular of thy cowl, the same number of siuners to go to heaven, for the Ilymn.” “ I will not accept it,” suid Sechnall, “for who is the believer who would

take that number to hea although he were not praised by myself, nor by any one, as thou art.” “Thou shalt have,” said Patrick, "seven every Thursday, and twelve every Saturday, to go to heaven, of the sinners of Erinn." " It is too little,” said Sechnall. “ Thou shalt have," said Patrick, “every one to go to heaven who sings it lying down and rising up." “ I will not accept that,” said Sechnall, “ for the Hymn is long, and it is not every one that can commit it to memory.” “Its whole grace then,” said Patrick, "shall be upon the last three stanzas of it." “Deo gratias," said Sechnall.

The Angel promised the same thing to Patrick upon the Cruachd, viz. heaven to every one who shall sing the last three stanzas of it at lying down, and at rising up, as is (said by the poet].

A Hymne, which, if sung when alive,

Will be a protecting Lorica unto all.
It is in alphabetical order, more Hebræorum', sed

Do rairngert in t-aingel do Patraic for sin cruaich, in četna .. nem don ti gebas fo lige 7 fo ergi na tri caipitelu dedincha de, ut est

Imun do rega h-icbiu,

bid luirech diten do cach. Ord abgitrech fil fair, more ebreorum

c The casulu.—This seems partly taken from the iii. c. 91, where it is probable that Colgan has third Life, c. 88 (Colgan, p. 28), where the story is abridged this account of Sechnall's intercession with thus told :-“Nam postquam hunc hymnum fecit S. Patrick. Sechnall Patricio dixit, Quid mihi dabis pro mercede d The Cruach.-i. e. upon the celebrated mounhujus hymni ? Dixit ei Patricius, Dabitur tibi ut tain called Cruach, or Croagh-Patrick. See the secundum numerum fimbriarum casulæ tuæ omnes third Life, c. 85 and 88, and Probus, lib. ii. c. 32. tecum ad cælum portes. Dixit Sechnall, Dalus A Hymn.— These lines occur in St. Fiech's clericus est qui istum numerum secum non portet; Hymn, which Colgan has published as the first egometipse hunc numerum mecum portare possum. Life of St. Patrick.--Trias Thaum., p. 3, stanza Dixitque Patricius, Quicunque hunc hymnum can 26. taverit in die mortis suæ, inferuum non possidebit. More Hebræorum.-Alluding to the AlphabeEt hoc Sechnallo placuit." See also Tripart., Part. tical Psalms of the Hebrew Bible.

F

sed non per omnia. Tri caipicula .IF. Fil and; 7.1111. line in cad caipitul; 1.nu. Fillaba in cao line. 7 si quis inuenerit plus minusue in eo error est. Acact da inud, no a cri h-i fil inand sine sensu red causa richmi 7c.

Similitudine Mossis dicentis. audite celi qui loquarr. 7 Dauid dicentis. audite haec omnes gentes:

non per omnias. Three and twenty capitula are in it; and four lines in each capitulum ; and fifteen syllables in each line ; et si quis invenerit plus minusve, in eo error est. There are two or three places, which are sine sensu”, sed causa rithmi, etc.

[It was written) similitudine Moysisi dicentis, Audite celi qui loquar : et David dicentis, Audite hæc omnes gentes.

Note B.

Of the Author of the Hymn, and the Traditions respecting him. It would be inconsistent with the limits and objects of these notes to enter at any length into the history of St. Patrick, although many interesting topics of discussion are suggested by the curious document published in Note A.

We shall, therefore, confine our remarks to the notices which that document contains of the author of the hymn, and of the occasion on which it was composed.

I.—We are distinctly told that the hymn was written in Domhnach Sechnaill (now Dunshaughlin, in Meath), by the St. Sechnall, or Secundinus, from whom that place received its name; and that this Sechnall was the son of St. Patrick's sister, by her husband Restitutus, who was of " the Longobards of Leatha."

A rann cited from Eochaidh O'Flannagan, Archinneach, or Erenach of Armagh, and of Clonfeacle (ob. 1003), calls the father of St. Sechpall, Ua Baird, i. e. grandson or descendant of Bard, “ of the race of the pure, fierce, white-coloured Longobards of Letha."

This statement suggests some questions, which can only be here indicated as subjects for investigation.

1. Are we to understand that the Longobards had their name from an ancestor called Bard, and not from their long beards, or long spears ?

If so, this would seem to square more nearly with the opinion of those who maintain that the Longobardi were so called from the union of the Lingones and the

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& Sed non per omnia.—That is, every line does not follow the alphabetical order, but only the first line of each quatrain.

h Sine sensu.—The meaning seems to be, that there are two or three passages of the Hymn in which the sense is sacrificed for the sake of the rhythm or

metre. See vv. 19, 31, 47, 52.

i Similitudine Moysis.—That is, this Hymn bo gins with the words Audite omnes, like the Song of Moses in Deut. xxxii., which begins Audite cæli, and like Ps. xlviii. (Hebr. xlix.), a Psalm of David which begins dudite hæc omnes gentes.

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