Insula Sanctorum et Doctorum Part 26

CHAPTER XIV.

THE COLUMBIAN SCHOOL IN ALBA.

"Saint of the seas---- Whose days were pa.s.sed in teacher's toil-- Whose evening song still filled the aisle-- Whose poet's heart fed the wild bird's brood-- Whose fervent arm upbore the rood-- Still from thy roofless rock so gray, Thou preachest to all, who pa.s.s that way."

--_M'Gee._

I.--IONA.

When Columba landed on Iona he ascended the steep cliff still called _Cnoc-na-Faire_--the Hill of the Outlook--just above Port-a-Churraich, and looking southward over the sea to the utmost verge of the horizon, he sought in vain for one glimpse of the hills of holy Ireland. He could see, as we saw from the same spot, the rugged peaks of Jura, and the brown summits of Islay; and further still he might perceive the bare blue mountains of Kintyre mingling with the sky; but no trace of the land of his love to the south or south-west--nothing but the open sh.o.r.eless sea.

Then Columba knew that this was the land which G.o.d gave him to be the place of his exile, and there he resolved to make his monastic home.

Iona is little more than three miles long, and less than a mile in average breadth; and its physical features are uninviting. It is separated from the Ross of Mull--a bare and bleak mountain district--by a strait less than a mile wide. The surface of the island is very bare and rugged, especially towards the south and west. On the north-eastern border there are a few patches of tillage, but no trace of a tree. The craggy rock crops up everywhere, interspersed with moory or sandy flats; and in sheltered corners there are fields of potatoes, oats, and barley, which, especially on the north-eastern sh.o.r.e, grow very well. The cattle are a small woolly haired breed, easily fed and very hardy. Craggy is the only epithet that will correctly describe the general appearance of the place; there are crags everywhere, interspersed with patches of pasture, which furnish a scanty and precarious herbage to the sheep and black cattle.

Dunii is the highest hill on the island; it is situated towards the northern extremity, not far from the monastery, and rises to the height of more than 300 feet above the sea. Like the other hills, it is almost all naked rock. The south and south-western portion of the island is entirely uninhabited; and is still more wild and barren than the north. Across the middle of the island from east to west, there stretches an extensive belt of low and comparatively level land, called the _Machar_, or Plain. The eastern portion of this plain, called _Sliganach_, from its sh.e.l.ly beach, is fairly cultivated; the western part affords pasturage to a goodly number of sheep and small hardy cattle.

Port Ronan, the usual landing place, is close to the village near the centre of the eastern sh.o.r.e of the island. The village itself, in which there were some hovels as poor as any in Connemara, contains about a dozen of houses; the whole island has about 500 inhabitants, amongst whom, when we visited it, there was not a single Roman Catholic. There is a fair hotel; but as the Duke of Argyle allows no spirituous drinks to be sold on the island, of which he is proprietor, travellers who wish to procure refreshment of this kind had better take it with them. Porter was, however, surrept.i.tiously sold in more than one house in the village.

When Columba, with his twelve companions, came to Iona, it was a wilderness, without inhabitants and without cultivation. Fishermen and pilgrims sometimes landed there, but none appear to have settled permanently in the island. Tighernach, the accurate annalist of Clonmacnoise, states expressly that the island of Hy was granted to Columcille by Conall, King of the Dalriada. On the other hand, Bede says that it was the gift of Brude, King of the Picts; but as Columcille was established at Iona before the conversion of Brude, we must understand Bede to mean that the King of the Picts confirmed the grant, which the sub-king Conall had already made to Columba. King Conall was the son of Comgall, who was a grandson of Fergus Mor Mac Earc, one of the leaders of the colony that came from Dalriada about the year A.D. 506 to establish themselves in Alba. Kintyre and Knapdale was the cradle of this gallant band, that founded the kingdom afterwards known as the Scottish Dalriada, whose princes became the stem of the royal line of Scotland's kings. It was from this prince Conall that Columba received permission to settle in Iona in the first instance, but Brude later on, being a much more powerful prince and ruler of the outer islands, confirmed the grant, most probably at the earnest request of Columba himself.

There is at present no trace of any of the original buildings founded by Columcille. They were probably, as at Durrow, constructed for the most part of perishable materials; but if of stone, they were entirely destroyed during the oft-renewed ravages of the Danes. We do not think it necessary to make here special reference to the churches of a later date, which have no particular connection with our subject. They are in two groups--the Cathedral group about 200 yards from the sh.o.r.e, somewhat to the north of Port Ronan; and a little to the south and nearer to the sh.o.r.e the nunnery group with the ancient parish church of Kilronan, a portion of whose walls are still standing. Near this group of ruins is an ancient cross standing by the way-side, and now commonly called M'Lean's Cross. It is a tall thin flag covered with interlacing ornaments of an Irish character. It is fixed in a kind of millstone;[259] and is probably as old as the time of Ad.a.m.nan himself.

In the cathedral group may be noticed the _Reilig Odhrain_, or ancient cemetery surrounding the Church of St. Odhran, which is a little to the south of the cathedral. This Odhran was, according to the Irish Life, one of the twelve who came with Columcille, although Ad.a.m.nan seems to imply that he was a Briton. He took sick and died in the island, and gladly met his end, that the burial of his body might, as Columcille said, fix the roots of the holy community in the island, and make it kindred earth. The cemetery was called by his name, and is to this day the only cemetery in the island; for Columcille saw Odhran's soul going to heaven, and he said that no request would be granted to anyone at his own tomb except it were first asked at the tomb of Odhran.

There is a large number of sculptured gravestones in this cemetery, and many of them beautifully wrought; but none are of the most ancient time, and very few of them bear inscriptions. Yet they are obviously the tombs of distinguished persons during the middle ages--of kings and princes; of bishops and abbots; of knights in armour with sword and s.h.i.+eld--all resting side by side in _Reilig Odhran_.

There is a low square tower in the very centre of the "Cathedral," between the nave and chancel. It has also two transepts, and apparently two lady-chapels--nearly opposite the sacristy; perhaps one was a mortuary chapel. The cloister and other monastic buildings adjoined the church on the north-west--so as to enable the monks to enter from the cloister by a door beneath the tower. There are two crosses; one is still standing--St.

Martin's--just before the great western doorway; the second cross, now broken, stood a little more to the north, and nearer to the wall of the church. The sculptured figures are much effaced by the hand of time, the severity of the climate, and partly, too, it is to be feared, by the zeal of the 'reformers.' In the little church of St. Odhran there was a beautifully sculptured crucifix just over the throne or abbot's seat; but it has been wantonly broken and defaced.

These, however--except the _Reilig Odhran_--are all the remains of the mediaeval monastery and churches founded by the Scottish Kings long after the ravages of the Danes. It is now difficult to fix the exact site of Columba's monastery. It was in our opinion within the circular enclosure, a little to the north, just outside the wall enclosing the present cathedral ruins. The site of the mill, to which Ad.a.m.nan refers, can easily be traced; there is the lakelet that served as a mill-pond; the stream that turned the mill still flows to the sea; and even the place of the sluice can be observed near the cottage, that has been probably built on the site of the mill. Just on the road side beyond the church-yard is the craggy eminence, which Ad.a.m.nan refers to as the monticulus monasterio eminens; and Torr Abb--the Abbot's Rock--is still there within the present enclosure and on the same side of the road. Nature's land-marks are all there, and testify to the truth and accuracy of Ad.a.m.nan's most minute details; but the works of human hands are gone--by men they were raised, and by men they were destroyed.

It is no part of our purpose to refer to Columba's missionary labours amongst the Picts of the Highlands, whom he converted to the faith of Christ. We can only make a brief reference to his influence both as a saint and as a scholar on the learning of his own time, and of subsequent ages.

In all the monasteries which he founded, we find that Columba made ample provision for the pursuit of sacred learning, and the multiplication of books, without which these studies could not be successfully carried on.

He was himself, as we have already seen, a celebrated scribe:--

"Three hundred gifted, lasting, Illuminated, n.o.ble books he wrote."[260]

In Iona there was always one or more scribes constantly at work; and it was considered a most honourable occupation. Baithen, who succeeded Columba as Abbot, was frequently employed as scribe, and on one occasion he wrote rather quickly--_percurrens scripsi_--a copy of the Psalter, yet so accurately, that there was not a mistake of a single letter, except in one word where the vowel _i_ was omitted. Sometimes the scribe became abbot, but at other times he became the bishop, usually resident in the community, to perform episcopal functions in Iona, and its dependant houses. Dorbene, abbot in A.D. 713, was a "choice scribe." We have one of his ma.n.u.scripts still with his name in it;[261] and the celebrated Ad.a.m.nan, of whom we shall speak more fully hereafter, also wrote a beautiful hand. There was, doubtless, a _scriptorium_ in Iona; and reference is explicitly made to waxen tablets for writing--_tabulae_--and also to the pens and styles--_graphia_ and _calami_--and to the ink horn--_cornicula atramenti_.

The study of the Holy Scripture was their primary concern; the psaltery was generally got by heart; the Lives of the Saints were read for the community; and the works especially of the Latin Fathers, were frequently studied. Cla.s.sical learning was not neglected in Iona, and the writings of Ad.a.m.nan show that he was familiar with the best Latin authors, and had some knowledge of Greek also.[262] Theological and moral conferences were also held from time to time in presence of the princ.i.p.al members of the community. It was a monastic principle at Iona as elsewhere "to let not a single hour pa.s.s in which the monk should not be engaged either in prayer, or reading, or writing, or some other useful work."[263] This was, Ad.a.m.nan tells us, the invariable practice of Columba himself; and he sought to make it the rule of life in all the monasteries that he founded. A great portion of the time was undoubtedly given to manual labour--but then _laborare est orare_--whilst the hands laboured, the thoughts were with G.o.d; and besides labour is in itself a prayer, when the toil is necessary and the purpose holy.[264]

It was also prescribed in the Rule attributed to St. Columba that the monk should help his brethren by giving them instruction, or by writing for them; or if he were not qualified to discharge these important works of charity, then he was to help them by sewing their garments, or by whatever labour they might be most in want of--the principle being, never to be idle, and to help others as far as possible.[265]

II.--COLUMBA PROTECTS THE BARDS.

Another way in which Columba exercised great influence on learning in Ireland was by his successful efforts to preserve the Bards from the destruction with which they were threatened.

All our history and all our literature, even to some extent our laws, down to the time of Tighernach, were written in verse. Some people might think it better if they were written in prose; but the probability is--if we did not have them in verse, we should not have had them at all. "It was their duty," says O'Donnell in his _Irish Life of St. Columba_, "to record the achievements, wars, and triumphs of the kings, princes and chiefs; to preserve their genealogies, and define the rights of n.o.ble families; to ascertain and set forth the limits and extent of the sub-kingdoms and territories ruled over by the princes and chiefs."

But the Bards did not confine themselves to their official duties. Being a highly privileged cla.s.s, they soon increased in numbers by the admission of their sons and other relatives amongst their ranks. They became greedy of gain, importunate in their demands, and oppressive in their exactions.

They lived at free quarters, extolling their benefactors with extravagant praise, and satirizing the n.i.g.g.ardly with unsparing invective. Even their best friends at length became weary of their importunities. The king had expelled them from his palace; but a party of them soon after reappeared, and audaciously demanded as their fee the royal brooch--the Roth Croi--which the king wore on his breast.

Tired of their eulogies and exactions, he and the whole nation rose up against the avarice and venom of the Bards. Their old enemies grew strong in numbers and courage, for now the king himself was on their side. A great convention was to be held forthwith; and it was given out as the fixed purpose of the king and his chiefs to procure the total abolition of the Bardic Order; and thus get rid of them and their exactions for ever.

The Bards were now thoroughly alarmed. The whole country was against them, and they probably felt that they were guilty. In this great emergency there was only one person powerful enough to help them; to him they appealed to come to their relief, and save them from destruction; and Columba listened to their prayer.

At this time his influence was all-powerful both in Erin and Alba. He was a cousin of the High King of Erin; he had inaugurated at Iona the king of the Scottish Dalriada, who was also his connection by blood. He had founded many monasteries in both countries; and though he was a stern ruler, he was beloved and venerated by his disciples. He was known to be a man of miracles, filled with the spirit of prophecy, and powerful in word and work. Every one in Ireland had heard how he converted Pictland; how the barred doors of King Brude's fort flew open at his touch. Many feared him; but more loved, and all reverenced him.

The great Convention of Drumceat, in which the fate of the Bards, as well as some other important questions were to be decided, appears to have been held in A.D. 575. "The precise spot," says Reeves, "where the a.s.sembly was held is the long mound in Roe Park, near Newtownlimavaddy, called the _Mullagh_, and sometimes Daisy Hill." Aedh Mac Ainmire was king of Ireland at this period, and was a first cousin once removed of Columcille. The saint was accompanied to the meeting by Aidan, king of the Scottish Dalriada, who was resolved to a.s.sert the independence of his kingdom, and have it formally recognised without bloodshed in this great a.s.sembly.

Through the aid of Columcille he was successful. The next request made by the saint was the liberation of Scanlan Mor, son of the king of Ossory, who was most unjustly kept in bonds by the High King. In this demand also Columba, though not without difficulty, succeeded. The third great question--the proposed abolition of the Bards--was then taken into consideration.

King Aedh himself was their accuser. All the princes of the line of Conn were ranged around him. The Bards were there, too, with the ill.u.s.trious chief Bard, Dallan Forgaill. The queen and her ladies were, it is said, also present; and twenty bishops, forty priests, thirty deacons, and many clergy of inferior grade were seated near Columcille in this great parliament of the Irish nation.

The king brought all those charges against the Bards, to which we have already referred--their avarice, their idleness, their exactions, their insolence; and he called upon the a.s.sembly to dissolve the Order, and take away all their privileges. Then Columcille arose; and all that vast a.s.sembly did him reverence. With his clear and strong melodious voice, which was borne to the utmost verge of the vast mult.i.tude, he defended the ancient Order of the Bards of Erin. He did not deny the existence of grave abuses--let them be corrected; and in future let the guilty be severely punished. But why destroy the Order itself? Who would then preserve the records of the nation--celebrate the great deeds of its kings and warriors--or chant a dirge for the n.o.ble dead? His eloquence carried the a.s.sembly with him. The Order was preserved from destruction; but it was to be reformed, and restrained by salutary laws from such excesses in future.

It is said that on this occasion Columba made a formal visitation of all the religious houses which he or his immediate disciples had founded in Ireland. It was no easy task to accomplish, for Dr. Reeves in his notes furnishes a list of no less than thirty-seven monasteries throughout the northern half of Ireland, of which Columba is the reputed founder and patron. Besides Durrow, Derry, and Kells, he was also the founder of Swords, Drumcliff, Screen, Kilgla.s.s, Drumcolumb, and many other celebrated houses, to which we cannot now refer in detail.[266]

There is a story told, but without good authority, that during these visits to Ireland Columcille wore a cere-cloth over his eyes, and had clay from Iona in his sandals; so that in accordance with the penance imposed on him by St. Molaise, he neither trod the soil of Ireland, nor looked upon his native land again. If such a penance were ever imposed, it was too rigid to be always binding, and even if it were binding, such a public cause as attendance at the a.s.sembly of Drumceat would render his presence there necessary and lawful, without making any special effort to observe his obligation to the letter.

Columba was at this period the most powerful man either in Ireland or Scotland. Large grants of land were made to his monasteries, and thousands of people begged to be enrolled amongst his disciples. St. Patrick himself had not greater influence than Columba possessed at this period in the North of Ireland.

In grat.i.tude to Columba for preserving the Bardic Order in Erin, Dallan Forgaill composed the celebrated poem in praise of Columcille, known as the Amhra Choluimcille, to which we shall refer again. But Dallan did more effective service to Irish literature in another way. By the advice and under the direction of the saint, he reorganized and reformed the Bardic Order, as decreed by the a.s.sembly of Drumceat, and moreover founded regular schools for the instruction of the young aspirants of the Order.

This tended to check their vagabond disorderly habits, which led to so many abuses in the past. These schools also fostered habits of systematic study, encouraged the cultivation of the Celtic language, and developed a taste for general literature even outside the monastic schools.

According to Keating, who had sources of information at hand that have since been lost, Dallan appointed four Arch-poets--one for each province--who were to preside over these Bardic schools, and carry out the regulations enacted at Drumceat. There is no doubt that it is in a great measure to these schools of the Bards, and the systematic training which their pupils received, that we owe the preservation not only of the ancient and authentic chronicles of Erin, but also of that immense ma.s.s of romantic literature in the Gaedhlic tongue, which at length is beginning to attract the attention not only of British, but also of foreign scholars. It was the monastic schools, no doubt, that preserved and transcribed the Lives of the Saints, which, in spite of many fables, have added so much to our knowledge of ancient Erin in things profane, as well as in things sacred. We know what the Four Masters have done for the literature and history of ancient Erin. But they were in reality the last and not unworthy representatives of the ancient Bards of Erin. Through good and ill they laboured to preserve and perpetuate the knowledge of our ancient books; and when the nation's day was darkest, and the future without a single ray of hope to light up the deepening gloom, they sat down in the ruined convent of Donegal, and at the peril of their lives, arranged and transcribed for posterity those immortal Annals, which, like the work of the Greek historian, will be our treasured possession for all time.

We cannot narrate in detail the subsequent history of Columba's life. It was such as we have already seen, a life of study, of labour, of prayer, a life of missionary toil that carried the light of the Gospel over stormy seas to the remotest islands on the west of Scotland, and over pathless mountains to the Pictish tribes on its farthest eastern border.

We must hasten to the close of his glorious career, and see, as it were with our own eyes, in the simple narrative of his biographer, how an Irish saint could die.

III.--THE DEATH OF COLUMBA.

There is no more touching or edifying scene recorded in the life of any saint, than that which exhibits in the simple language of his biographer the beautiful death of Columba. We shall give it as far as possible, in Ad.a.m.nan's own words.

In the month of May before his death the saint paid a visit to his monks, where they were working on the farm in the western part of the island, and on that occasion he told them that G.o.d would, if he (Columba) wished it, have called him away at Easter, but that he was unwilling then to leave his beloved monks, and turn the joyous festival of Easter into one of grief and sadness for them. Now, however, the day of his departure, he said, was fast approaching, when he should have to leave them for ever.

Then they were all filled with grief at his words; he however, sought as best he could to give them consolation, and turning towards the east in the direction of the monastery, he blessed it, with the entire island, and all its inhabitants. In consequence of this blessing no noxious thing has ever since been seen in our island. Immediately afterwards the saint returned to the monastery.

Some days later Columba whilst saying Ma.s.s in the church had a vision of an angel, whom G.o.d sent to warn him that he should soon be called away.

Now on the last day of that same week, that is, on Sat.u.r.day, the venerable man went out with Diarmait, his attendant, to bless the barn; and after he blessed it, he observed that he was glad to see from the great heaps of corn that his dear monks would have enough of food for the year, even if he himself were called away. Then Diarmait was sad, and said, "You grieve us often of late, father, by referring to your approaching departure from amongst us." "I will tell you a secret, Diarmait," replied the saint, "if you promise faithfully never to reveal it to any one before my death."

Diarmait promised on his knees, and then Columba said, "This day (Sat.u.r.day) is called in Scripture the Sabbath: and it will also be the Sabbath of my labours, for on this coming Sunday night I will, in the words of Scripture, be gathered to my fathers. My Lord Jesus has deigned just now to invite me; and at midnight I shall depart in obedience to his summons." Diarmait hearing these words, began to weep, and the saint strove as well as he could to console him.

On their way home from the barn to the monastery, the saint sat down to rest himself on the roadside, at the spot where the cross now stands fixed in the millstone. And as he sat resting his aged limbs, the old white horse that used to carry the milk-pails from the byre to the monastery, came up to the saint, and put his head in the saint's bosom, as if the animal had the use of reason, and knew that his master was going to leave him; and the horse seemed deeply grieved and appeared to shed tears like a human being in his master's bosom. Then the saint was deeply moved, and blessed the poor faithful horse, "for," he said, "it is G.o.d that has made known to him through instinct that he will see me no more."