His voice was sweet and pleasing, and his knowledge of the chants of the church was very considerable, acquired doubtless from Patrick himself, who had been trained in Gaul and Britain. Hence he was “psalmist” to Patrick, he led the choir of priests and monks at all the solemn ceremonies, and he trained the “wild eyed” Celtic youth to sing the praises of God like another Orpheus, softening them into Christian meekness by the charms of sweet melody—the melody of his voice and the still sweeter melody of his gentle heart.
Yet though a child of grace he had need of caution. His own sweet winning ways,[122] the music of his voice, his face so modest and so fair, deeply, though to himself unconsciously, won the affections of Ercnat, the beautiful and yet unbaptized daughter of King Daire. Most of all she was smitten by his sweet voice in the choir of the church. But she told no one; only going home she pined away in silence, and “through grief of love the maiden lay as dead.” Then at length Benignus hearing the cause, went and told his father Patrick, and Patrick gave him holy water, and bade him go and sprinkle it over the dying maiden. At once she awoke to a new life, with her heart emancipated from every trace of earthly love.
“Thenceforth she loved the spouse of souls.
It was as though some child that dreaming wept,
Its childish playthings lost, by bells awaked—
Bride-bells, had found herself a Queen new wed
Unto her Country’s Lord.”
—Aubrey de Vere.
St. Benignus died, it is generally stated, on the 9th of November, A.D. 468. A short time before his death he is said to have resigned his primatial coadjutorship, for St. Patrick was still alive, at least according to the much more general and more probable opinion, which places his death in A.D. 493, at the great age of 120 years. The death of Benignus is thus noticed in the Martyrology of Donegal:
“November 8th, Benignus, i.e. Benen, son of Sescnen, disciple of St. Patrick, and his successor, that is Primate of Ard-Macha.... The holy Benen was benign, was devout; he was a virgin without ever defiling his virginity, for when he was psalm-singer at Ard-Macha along with his master, St. Patrick, Ercnat, daughter of Daire, loved him and she was seized with a disease so that she died (appeared to die) suddenly; and Benen brought holy water to her from St. Patrick, and he shook it upon her, and she arose alive and well; and she loved him spiritually afterwards, and she subsequently went to Patrick and confessed all her sins to him, and offered her virginity to God, so that she went to heaven; and the name of God, of Patrick, and of Benen was magnified through it.”
The celebrated Irish work called the Leabhar Na g-Ceart, or Book of Rights, has been generally attributed to St. Benignus, although there seems to be good reason for doubting if he was really its author, at least in its present form. The title or inscription of the book certainly attributes it to Benignus. It is to this effect: “The beginning of the Book of Rights, which relates to the revenues and subsidies of Ireland as ordered by Benen, son of Sescnen, Psalmist of Patrick, as is related in the Book of Glendaloch.”
The Book of Glendaloch is no longer extant; but it seems clear from this very title that the work in its present form is derived from the ancient compilation known as the Book of Glendaloch, and which the Four Masters tell us was in their hands when composing their own immortal work. The copy in the Book of Glendaloch may have been itself made from the original treatise on the subject by St. Benignus, who was in every way well qualified for the task, both by his literary training as well as by his knowledge of his native language, and his familiarity with the laws and customs of the various provinces.
The title of the book very fairly describes its contents. It gives an exceedingly minute and interesting account of the revenues and rights of the supreme king; of the services and duties rendered to him by the provincial kings and inferior chiefs, as well as of the gifts and subsidies which he owed them in return. It gives also a full account of the revenues and rights of each of the provincial monarchs, and the services to be rendered to them by the sub-chiefs of the various districts, and the hereditary offices and honours held by the heads of the great families in the provincial assemblies. The work is partly in poetry and partly in prose; and although in its present form it cannot have dated from the time of St. Benignus, it is still an exceedingly valuable work as illustrating the internal organization of the entire kingdom, and its minor principalities, and may have been originally drawn up by that learned and holy man, with a view of preventing internecine feuds, by definitely and authoritatively fixing the rights and duties of the various princes and chiefs of the kingdom. This work has been translated and annotated for the Dublin Archæological Society by the late John O’Donovan. St. Benignus is said by Jocelin to have written also a life of St. Patrick, but no copy of it is now known to exist; and he has been always regarded as one of the compilers of the great collection of Brehon Laws known as the Senchus Mor.
The School of Armagh seems to have been primarily a great theological seminary. This is only natural; for the seat of authority should be also the fountain of sound doctrine. Of course in those far distant days theological learning had not assumed the strictly scientific form which was given to it by the great scholastic doctors, and which has been retained and gradually perfected ever since. It was the Positive Theology of the Fathers that was taught in our ancient Irish schools. But the difference regards the form rather than the matter; in both cases the matter is derived from divine revelation. The Fathers, however, explained and enforced the great principles of Christian doctrine and morality with rhetorical fulness and vigour, exhibiting much fecundity of thought and richness of imagery, but not attending so closely as the great scholastics to scientific arrangement, or to the accurate development of their principles and the logical cogency of their proofs. Each of these systems has its own merits and defects; the former is better suited for the instruction and exhortation of the faithful, the latter for the refutation of error; the Positive Theology was of spontaneous growth; the Scholastic System has been elaborately constructed; the one is a stately tree, that with the years of its life, has gradually grown in size and beauty to be the pride of the forest; the other is the Gothic Cathedral that from its broad and deep foundations has been laboriously built up, stone by stone, unto the glory of its majestic proportions and the strength of its perfect unity.
One of the most famous books in the schools of Ireland, and especially of Armagh, was the Morals of St. Gregory the Great. It is a very large treatise in thirty-five books, and though nominally a commentary on the Book of Job, it is in reality one of the most beautiful works on moral theology in its widest sense that have been ever penned. Every verse of Job is made the text for a homily, not a homily of a formal character, but a series of moral reflections conveyed in sweet and touching language—language in which argument and exhortation are very happily blended.