The Round Towers of Ireland; or, The History of the Tuath-De-Danaans

by Henry O'Brien

I think it very probable indeed that the glad tidings of revelation were first imparted to Ireland by the lips of St. Paul himself.[57] We have the names of many Christians existing amongst us before the arrival of either Pelagius or Patrick. The very terms of the commission, which Pope Celestine gave to the former, being addressed “ad Scotos in Christum credentes,” to the Irish who believe in Christ,—prove the good seed had been laid in the soil before his pontificate. The nation, however, was yet too much immersed in its old idolatries—and the fascinations of their former creed had so spellbound the inhabitants as a community—that those who singled themselves out as converts to the new faith were obliged, from persecution, to betake themselves to other countries. And yet this is the moment when paganism was omnipotent throughout this island, that Colonel de Montmorency has the modesty to tell us that the “Round Towers” were erected as magazines for the monks!

To the Patrician Apostle, the beloved patriarch of Ireland, was reserved the glory of maturing the fruit which his predecessors had planted. His constitutional zeal and absorbing devotion in the service of his Creator were but the secondary qualifications which pre-eminently marked him out for so hazardous an enterprise. The primary and grand facility which this true hero possessed for the attainment of his great design, was his intimate converse with the manners and language of the natives,—obtained during his captivity not long before,—which, making way at once to the hearts of his auditory, was an irresistible passport to their heads and their understandings.

In the sequel of this volume it will be fully shown, that when St. Patrick entered upon his prescribed task,—towards the close of the fifth century,—the monarch and his court were celebrating their pagan festival, or preparing for it, on the hill of Tara. Can a nation be called Christian where the sovereign and court are pagan? Or will a few exceptions from the mass of the population be indulged with fortresses of imperishable architecture, while the nation at large took shelter within wattles and walls of clay?—and that, too, at a moment when Christianity was considered a name of reproach, and its few solitary abettors constrained to exile or to degradation!

No sooner, however, were the simplicities of Christianity expounded to the natives through the medium of their native tongue, than the refined organism of the Irish constitution, habituated by discipline to sublime pursuits, took fire from the blaze of the sacred scintilla, and enlisted them as its heralds, not only at home but throughout Europe.

Precisely at this instant it was that all the ancient names of places in the island—recorded by Ptolemy from other foreign geographers—were changed and new-modelled; the converts—“ut in nova deditione”—not thinking it sufficient to abandon the forms of their previous belief, and adopt the more pure one, if they did not obliterate every vestige of nominal association which could tend to recall their fancies to the religion which they relinquished. Accordingly, from the names of Juernis, Macollicon, Rhigia, Nagnata, Rheba, etc., sprang up the names of Killkenny, Killmalloch, and the thousand other names, commencing with “Kill,” to be met with in every district and subdivision throughout the country.

Every corner was now the scene of Christian zeal; and every neophyte strove to surpass his neighbour in evincing devotion to the newly-revealed religion. “Kills,” or little churches,—from the Latin cella, now for the first time introduced,—were built in the vicinity of every spot which had before been the theatre of pagan adoration—whether as cromleachs, as Mithratic caves, or as Round Towers. These were the memorials of three distinct species of paganism, and were, therefore, now singled out as appropriate sites for the erection of Christian “Kills,” the ruins of which are still to be traced, contiguous to each of those idolatrous reminiscences,—disputing with the false divinities the very ground of their worship, and diverting the zeal of the worshippers from the creature to the Creator.

Nay, to such a pitch did the crusaders, in their conflict, carry the principle of their enthusiasm, that many of them adopted the names of their late idols, and intertwined those again—now Christianly appropriated—with the old favourite denominations of many of the localities. For instance, St. Shannon assumed that name from the river Shannon, which was an object of deification some time before; and St. Malloch adopted this name from the city of Malloch, that is, the Sun, or Apollo,—the supreme idol of pagan Ireland’s adoration,—from which again, with the prefix “Kill,” he made the name Kill-malloch,—the latter alone having been the ancient name of the place, converted by Ptolemy into “Macollicon”; which is only giving his Greek termination, icon, to the Irish word Malloch, and transposing, for sound’s sake, the two middle syllables.

Chaildee was the pious but appropriate epithet by which those patriarchs of Christianity thought fit to distinguish themselves. The word means associate of God. Having obtained the gospel from the see of Rome, they adhered implicitly—yet without conceding any superiority—to the Roman connection—agreeing in all the grand essentials of vital belief, and differing only as to some minor points of ecclesiastical discipline.

This variance, however, has afforded handle to some lovers of controversial doubt to maintain that Ireland was never beholden to Rome for the gospel. The fallacy is disproved by the fact of all our early neophytes betaking themselves, for perfection in the mysteries of revelation, to the Roman capital. On one of which occasions it was that Montmorency himself brought over his hundred and fifty volunteers, to accompany back one of those converted students, who had gone there to learn the very minuteness of the doctrine which the Romans inculcated.

It was not, remember, for ordinary or secular education that they betook themselves to Rome. The academies of Ireland far surpassed it in splendour. It was solely and exclusively to learn the particulars of their faith; and having once obtained this insight, they continued in spiritual unison with the tenets of that Church, as to all fundamental points of doctrine; never surrendering, however, the independence of their judgment, nor bowing before the “ipse dixit” of any tribunal,—where reason was to be the guide,—until forced by the conspiracy of Pope Adrian IV. and his countryman Henry II.