In south-western Britain, there was also an Irish colony, apparently from Munster and headed by princes of the Eoghanacht dynasty which displaced the earlier line of the Iverni. Cormac's Glossary mentions in the Cornish region a stronghold named Dinn Map Lethan. This name, a mixture of Cymric and Gaelic, means the fortress of the Sons of Lethan. The Ui Liatháin, or descendants of Liathán, were one of the principal septs of the Eoghanachta, and their territory adjoined the Munster coast in the district immediately to the west of the Déisi.
The most noted and most permanent of the Irish settlements in Britain was that of Argyleshire and the adjoining islands. The kings of Dál Riada, according to the Annals of Tigernach, did not take up their abode in that region until far on in the fifth century, A.D. 470. This, however, does not imply that the Irish migration to Scotland began at that time. It rather means that the Irish colonies of Argyleshire and the islands became subject at that time to the kings of the nearest territory in Ireland. There is no record known to me of the Irish migration to Galloway, the south-western angle of the Scottish mainland, a region formerly occupied by the Picts. Though the Norsemen settled in Galloway in a later age, a glance at the map will show that the place-names of Galloway are almost as purely Gaelic as those of any part of Ireland. Gaelic was the prevalent language of Galloway in the sixteenth century and continued to be spoken there in the eighteenth century.
These Gaelic settlements on the western seaboard of Britain appeared to Sir John Rhys to be the remnants of a Gaelic population which, he thought, preceded the British or Brythonic conquest.
There are stories of the Fiana and even of the heroes of the earlier Ulster cycle that reflect in tradition those raids on Britain which are recorded in Latin writings. As we approach the borderland of documentary history, the evidences are still more definite. The death of Niall of the Nine Hostages, king of Ireland, is assigned to the year 404. At the time of his death, he was at the head of an expedition in the English Channel, and he was slain on board ship by a Leinster prince. He was succeeded by his brother's son Nath-Í, commonly called Dathi in later writings. Nath-Í in turn met his death at the head of an oversea expedition in the year 429. He is said to have been killed by lightning in the Alps. At this time, the Roman Empire was making its final struggle in Gaul under Aetius "the last of the Romans," against the Visigoths who held all the southern parts from Italy to the Bay of Biscay, and the Franks and Burgundians who had occupied the parts along the Rhine. It does not seem likely that an Irish raid, in these circumstances, could reach the Alps, nor can we well imagine what it could expect to gain by such an inroad. The Alps are probably a circumstantial ornament to the story, and we may content ourselves with the main point that this Irish king, three years before St. Patrick's mission began, led a raiding expedition to Gaul and met his death there. The story contains an additional proof that the kings of Ireland, who reigned in Tara in those days, represented the ancient dynasty of Connacht. The remains of Nath-Í were brought back to Ireland and laid to rest in the ancient pagan cemetery of Cruachain, beside the royal burg of the Connacht kings. It was the old line of the kings of Cruachain that had now become kings of Ireland seated in Tara. There is another interesting piece of evidence on this point which did not escape the notice of the late Father Hogan. Loeguire, son of Niall, succeeded his cousin Nath-Í as king of Ireland, and was reigning at Tara when St. Patrick began his missionary work. But it was at Cruachain and not at Tara that St. Patrick met and baptised the daughters of Loeguire. Tara, in fact, was the official seat of the monarchy, but Cruachain in Connacht was still the real home of the kings of Tara.
The condition of Europe at this time, the first half of the fifth century, is terrible to contemplate, and many must have thought that the ancient civilisation was at an end. The Roman legions had abandoned Britain a prey to the Picts, the Scots, and the north-western Germans. Gaul and Spain were in the hands of the Franks, Burgundians, Visigoths, Alans, Suevi, and Vandals. Genseric, king of the Vandals, had overrun the opulent Roman province of Africa, which never afterwards recovered its ancient prosperity, and the greatest intellect of the time, St. Augustine, passed away in his episcopal city while the Vandals were besieging it. Rome itself was twice captured and sacked, first by the Goths and afterwards by the Vandals. Attila, the Scourge of God, led immense armies from one end of Europe to the other, and boasted that where his horse had trodden the grass grew no more. St. Patrick, in his Confession, relates that after his escape from captivity in Ireland he and his companions travelled for thirty days on the Continent through an unpeopled wilderness. It seems a miracle that hope and courage could have survived in any mind. Yet the spirit of peace and gentleness and mercy was stronger than all the violence and blood-thirst of all the nations. Some have complained that St. Patrick, in his simple narrative, tells little but his own heart, but his Confession is one of the great documents of history, and explains to us better than all the historians how barbarism was tamed and civilisation saved. Imagine a young lad of tender years, son of a Roman citizen, torn away by fierce raiders from his parents and people, no doubt amid scenes of bloodshed and ruin, and sold into slavery among strangers; kept for years, the despised chattel of a petty chieftain, herding flocks in a bleak land of bog and forest. Think that the ruling sentiment that grew out of this pitiful experience was one of boundless love and devotion towards the people that had done him such terrible wrongs, so that when he had regained his freedom by flight, in nightly visions he heard their voices calling him back to them and freely and eagerly made up his mind to spend himself altogether in their service. It was this spirit that subdued the ferocity of fierce plundering rulers and warlike peoples. The Irish ceased from that time to be a predatory nation. Two centuries later, the king of the Northumbrian Angles invaded and devastated a part of eastern Ireland. His own subject, the Venerable Bede, denounces this violence done to "a harmless people who have never injured the English," and finds a just retribution in the misfortunes that afterwards befell the king and the Northumbrian power.
In St. Patrick's time, the headship of Tara was not yet firmly fixed in the national tradition. He founded various churches in the neighbourhood of Tara. Tirechan names eight of them. To none of these he attached the primacy, but to the church he founded close by the ancient capital of Ulster. The story of this foundation illustrates another trait of Patrick's character besides his wonderful charity. The nobleman, Dáire, from whom he asked the land for his church, refused the site that Patrick wished and gave another instead. He afterwards presented Patrick with a fine vessel of bronze. Patrick said simply "Gratias agimus." This curtness displeased the magnate, so that he sent again and took away the gift. Patrick again said, "Gratias agimus." Hearing this, Dáire came in person and restored the vessel to Patrick and said: "Thou must have thy vessel of bronze, for thou art a steadfast and unchangeable man. And moreover that piece of land for which thou once didst ask me, I give to thee with all my rights in it, and dwell thou in it." And that, says the ancient life, is the city which now is named Armagh.
VI. INTRODUCTION OF CHRISTIANITY AND LETTERS
In our early literature there are many traces of an abiding tradition that already before St. Patrick's mission there were Christians and small Christian communities here and there in Ireland. Some of the statements, especially as to the founders of certain sees, have been discredited, being imputed to a desire to make out that these sees, alleged to have been founded before St. Patrick's time, were therefore independent of the jurisdiction and claims of Armagh, especially of the temporal claims for revenue. It was claimed in particular for St. Ailbhe and St. Iubhar, of the see of Emly, St. Declan of Ardmore, and St. Ciarán of Saighir that they were already bishops in St. Patrick's time. These things are stated in documents in which other things are said that cannot be reconciled with historical fact. The date of St. Iubhar's death, according to the Annals of Ulster, was 500, 501, or 504; of St. Ailbhe's, 534, or 542; and SS. Ciarán and Declan are both said to have lived into the sixth century. Saint Iubhar appears to have been the earliest of them and there is evidence that he received episcopal consecration at the hands of St. Patrick. The case, however, does not rest wholly or mainly on such unstable premises.