The ideal element is no less important as indicating achievement, for it shows that the Irish poets of pagan times had not only realized, but had succeeded in making their national traditions embody, the fact that love of justice and aspiration for knowledge are the foundations of all enduring human achievement and all perfect human joy.  Christianity therefore found moral and spiritual ideas of a highly developed order in pagan Ireland, and it did not hesitate to adopt whatever in the literature of the country illustrated its own teachings, and not only were these stories of visits to the other world full of suggestions as to ways of enforcing Christian doctrine, but the Irish church and men of Irish birth were the most active in spreading the faith in the early centuries of its conquest of western Europe.

For these reasons it is not strange that all the earliest Christian visions of the spirit-world were of Irish origin.  We find the earliest in the Ecclesiastical History of the “Venerable Bede,” who died in 735.  It is the story of how an Irishman of great sanctity, Furseus by name, was taken in spirit by three angels to a place from which he looked down and saw the four fires that are to consume the world:  those of falsehood, avarice, discord, fraud and impiety.  In this there is the germ of some very fundamental things in Dante’s poem, and we know that Dante knew Bede and had probably read his history, for he places him in Paradise and mentions him elsewhere in his works.

In Bede’s work there is also another vision, and though in this second case the man who visits the spirit-world is not an Irishman, but a Saxon named Drithelm, yet the story came to Bede through an Irish monk named Haemgils; so it, too, is connected with Ireland, and it also contains much that is developed further in the Divine Comedy.

One of the most celebrated of the works belonging to this class of so-called “visionary” writings is the Fis or “Vision” which goes under the name of the famous Irish saint, Adamnan, who was poetically entitled the “High Scholar of the Western World.”  This particular vision, the Fis Adamnain, is remarkable among other things for its literary quality, which is far superior to anything of the time, and for the fact that it represents “the highest level of the school to which it belonged,” and that it is “the most important contribution made to the growth of the legend within the Christian Church prior to the advent of Dante.”

Another Irish vision of great popularity all over Europe in the Middle Ages is the Voyage of Saint Brendan.  This is known as the Irish Odyssey, and it is similar to the pagan tales of Maelduin and Bran, except that instead of its hero being a dauntless warrior seeking vengeance or a noble youth seeking happiness, he is a Christian saint in quest of peace; and instead of the perils of the way being overcome by physical force or the favor of some capricious pagan deity, they are averted by the power of faith and virtue.