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Updated: May 3, 2025
Moore had, without knowing anything about them, spoken slightingly of the value to the historian of Ireland of the materials afforded by such manuscripts; but, says O'Curry: 'In the year 1839, during one of his last visits to the land of his birth, he, in company with his old and attached friend Dr. Petrie, favoured me with an unexpected visit at the Royal Irish Academy.
REFERENCES: British Museum, Bronze Age Guide; Coffey: Bronze Age in Ireland; Allen: Celtic Art; Abercrombie: Bronze Age Pottery; Wilde: Catalogue of the Royal Irish Academy's Collection; Allen: Christian Symbolism; Stokes: Christian Art in Ireland; Petrie: Ecclesiastical Architecture in Ireland; Coffey: Guide to the Celtic Antiquities of the Christian Period perserved in the National Museum, Dublin; Kane: Industrial Resources of Ireland; O'Curry: Manners and Customs of the Ancient Irish; Coffey: New Grange and other incised Tumuli in Ireland; Dechelette: Manuel d'Archéologie pré-historique; Ridgeway: Origin of Currency and Weight Standards.
His brothers waited for him in the same spot the whole time, and when he came not they began to fear he would return no more. At last they were about to leave the place, when they saw the glitter of his crystal helmet deep down in the water, and immediately after he came to the surface with the cooking-spit in his hand. Prince Cuglas O'Curry has the following note:
Patrick such a prodigious success in organising the primitive church in Ireland; the new bishop, 'not too near us for familiarity, nor too far from us for intercourse, is a masterpiece. But how can Eugene O'Curry have imagined that it takes no more than a legend like that, to prove that the particular manuscript now in the Museum of the Royal Irish Academy was once in St. Patrick's pocket?
'But, O'Curry then goes on, 'I believe no reasonable doubt can exist that the Domhnach Airgid was actually sanctified by the hand of our great Apostle. One has a thrill of excitement at receiving this assurance from such a man as Eugene O'Curry; one believes that he is really going to make it clear that St. Patrick did actually sanctify the Domhnach Airgid with his own hands; and one reads on:
Moore's acquaintance with the native language can have been but of the slightest, and in the case of Mangan we are told that he had to rely upon literal versions of Irish pieces furnished him by O'Donovan or O'Curry.
His influence has already been most happy; and as I have enlarged on a certain failure in criticism of Eugene O'Curry's, whose business, after all, was the description and classification of materials rather than criticism, let me show, by another example from Eugene O'Curry, this good influence of Zeuss upon Celtic studies.
It was as a professor in the Catholic University in Dublin that O'Curry gave the lectures in which he has done the student this service; it is touching to find that these lectures, a splendid tribute of devotion to the Celtic cause, had no hearer more attentive, more sympathising, than a man, himself, too, the champion of a cause more interesting than prosperous, one of those causes which please noble spirits, but do not please destiny, which have Cato's adherence, but not Heaven's, Dr.
Nothing can be sounder; every step is proved, and fairly proved, as one goes along. O'Curry thus affords a good specimen of the sane mode of proceeding so much wanted in Celtic researches, and so little practised by Edward Davies and his brethren; and to found this sane method, Zeuss, by the example he sets in his own department of philology, has mainly contributed.
The simple and touching story of the conversion of the two daughters of King Laeghaire will give point and life to this very important consideration. O'Curry, who is certainly a competent authority, believes older than the year 727, when the popular Irish traditions regarding St. Patrick must have still been almost as vivid as immediately after his death. St.
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