From Noendrum Colman went to St. Ailbe of Emly, to study the Sacred Scriptures. St. Ailbe, as we shall see presently, had even at this early period founded a great school at Emly, and having himself been trained abroad, when he came home, he gave his newly converted countrymen the benefit of his learning. Colman, after his return from the South, again paid a visit to his old preceptor, St. Caylan, or Mochae of Noendrum, which shows that the latter must have been alive at the close of the fifth century.

Very friendly relations existed between Noendrum and Candida Casa in Galloway, which was founded by St. Ninian about the year A.D. 398. Ninian himself is said to have visited St. Caylan at Noendrum; and as it is highly probable that Ninian lived until the middle of the fifth century,[139] this is by no means impossible. Other writers have sought to identify St. Ninian of Candida Casa with Nennio, or Monennio, who is said to have founded a church at Cluain-Conaire in Hy Faclain--now Cloncurry, in the co. Kildare. There are, however, grave chronological difficulties against this hypothesis, to which we shall refer hereafter.

St. Mochae was, like his successors down to the close of the tenth century, both bishop and abbot. They appear to have exercised episcopal jurisdiction in their own neighbourhood. The saint is said to have died A.D. 496--that is only three years after the death of St. Patrick himself.

There was another saint who died A.D. 644, and was called Mocua, a similarity which probably gave rise to the strange story told both by aengus and O'Clery, that Mochae of Noendrum was enchanted for 150 years by the song of a black-bird, so that he felt not the flight of time nor the withering influence of the pa.s.sing years.

He went with seven score young men to cut wattles to build his church. He himself was engaged cutting timber like the rest. He had got his load ready before the others, and sat down beside it. Just then he heard a beautiful bird singing on the boughs of a blackthorn bush close at hand.

It was the most beautiful bird he had ever seen, and speaking with a human voice the Bird said:--"This is diligent work of thine, O cleric." "It is required," replied Mochae, "for building a church in honour of G.o.d;" and then he added, "Who, may I ask, is addressing me?" "A man of the people of my Lord is here," replied the Bird, "that is, an Angel of G.o.d from heaven." "All hail to thee," said Mochae, "and why hast thou come hither?"

"To speak to thee from thy Lord, and amuse thee for a while." "I like it,"

said Mochae. Then Mochae remained for three hundred years listening to that Bird, having his load of wood by his side, and the wood was not withered, and his flesh decayed not, and the time did not seem longer than one single hour of the day. At length G.o.d's Angel bade him farewell, and Mochae returned home with his load, and he found his church built, and he saw only strange faces, for all his friends and acquaintances had long been dead. But when he told them his strange story, they believed it, and knelt before him to do him honour, and built a shrine on the spot where he had seen G.o.d's Angel, and heard the heavenly song. aengus says the Bird sang three songs only, but each lasted fifty years, so that the three hundred given in the _Martyrology of Donegal_ was probably by a mistake in the figures put for one hundred and fifty. If one Angel's song can be so sweet and so beguiling, what a joy to listen to the chorus of all the heavenly choirs!

We have seen that St. Colman of Dromore went from the School of Noendrum to be instructed by St. Ailbe of Emly in the Sacred Scriptures. It is stated also in the _Life of St. Ibar_ of Beg Erin, that his first instructor in the Sacred Sciences was Saint Motta, who if he be not St.

Mochta of Louth, must have been St. Mochae of Noendrum. This is all the more likely, as we know that St. Ibar was himself a native of Dalaradia, and doubtless received his early training from the oldest Christian teachers of his native territory. This brings us to give a sketch of the history and of the schools of these three distinguished saints--Mochta of Louth, Ailbe of Emly, and Ibar of Beg Erin--all of whom certainly founded their monastic schools during the second half of the fifth century. We shall begin with Mochta, or Mochteus, whose history is in some respects very interesting.

II.--THE SCHOOL OF LOUTH--ST. MOCHTA.

St. Mochta, or Mochteus, the founder of the School of Louth, was a disciple of St. Patrick and a Briton by birth. Ad.a.m.nan describes him as a British immigrant, a disciple of St. Patrick, and a very holy man.[140] He was accompanied to Ireland by twelve disciples, and preached the Gospel chiefly in the county Louth. The _Annals of Ulster_, A.D. 534, give the beginning of one of his letters in which he describes himself in his humility as "Mochta the sinful priest, a disciple of St. Patrick." His Life is given in the recently published Salamanca MS., from which Colgan extracted it to publish under date of the 24th of March.

From this Life we learn that Mochta was born in Britain, and that whilst still a child he was brought with his parents to Ireland by a certain magus, or Druid, called Hoam. The Druid took up his abode in the territory of Hy Conail, that is in the County Louth, and there the young Mochta was brought up in the Druid's house as a member of his family. One day an Angel brought waxen tablets to the boy, from which he learned his letters, and then commanded him to go to Rome to study Sacred Scripture. The boy obeyed, and went his way to Peter's City, where he made so much progress in learning and holiness that he was consecrated a bishop by the Pope, and many disciples placed themselves under his guidance.

By command of the Pope he then returned home accompanied by twelve disciples, one of whom, Eda.n.u.s, in Irish Aedhan, seems to have been his favourite disciple, and succeeded the Saint in the first church which he founded in Ireland. This church is called in the Latin life Cella magna, or Kill-mor, and is said to have been built in nemoribus Metheorum--in the woods of Hy Meith. This was the territory called in Irish Hy Meith, and Hy Meith Macha, and the Church itself is identified by Colgan as Cill-Mor-Aedhan in Hy Meith Macha. It is referred to in the _Martyrology of Donegal_ as the Church of Aedhan, son of Aenghus, who was doubtless the disciple of the Saint.

The graveyard of Kilmore is still made use of; it is about four miles south of the town of Monaghan, in the barony of Monaghan, which corresponds with the ancient territory of Hy Meith Macha.[141]

It seems the people of this district compelled the Saint to depart from amongst them; and so leaving his monastery of Kilmore to his disciple, he betook himself to Louth, which was still in the possession of the Druids, or magi, according to this Latin life. Here he built his cell and his oratory, which was surrounded by a cemetery, to be the last resting place of the brethren and the place of their resurrection.

We are told in the Life of St. Patrick that when he contemplated founding his own great Church in that "sweet and flowery sward" of Louth--a beauteous meadow land, blooming with all the fairest promise of the year--an angel told him to go northward to Ard-Macha; that Louth was destined by G.o.d for a pilgrim from the Britons, who should one day build therein a monastery which would afterwards pa.s.s under the dominion of Patrick's successors; and so in truth it came to pa.s.s.

Here then in the flowery meads of Louth beside a limpid stream, which was said to have followed the saint from Kilmore,[142] he built his cell. In a very short time the odour of his virtues was diffused over all the land; and monks gathered round in swarms like bees in summer to place themselves under the direction of one so eminent for his learning and virtues, so that he reckoned amongst his disciples before his death no less than 100 bishops and 300 priests. In this way from the parent hive at Louth new swarms went forth yearly to people other schools and monasteries, and preach the Gospel all over the land.

St. Patrick himself in his old age came and spent some time with his beloved disciple Mochta; for it seems he greatly loved the place, and loved the man who, like himself, was of British blood, and like him had come to preach and dwell amongst the kindly Scottic race.

Mochta wished to leave the place entirely to Patrick, because he knew Patrick loved it much--even more than Macha's Height; but Patrick told him the word of G.o.d sent by the angel could not be changed. But both promised that whoever pre-deceased the other, when dying should commit his religious family to the charge of the survivor. Patrick died first, and we are told that for a few days Mochta took charge of Armagh, but then committed the burden to another, that is, to Benignus, second of that name.

The Druid Hoam had a virgin daughter, who wished to preserve her virginity for Christ. Her father, however, gave her in marriage; but on the same day she was called away by her Heavenly Spouse, whilst the lily of her chast.i.ty was still inviolate. Her parents then consented to resign all claim over her to Mochta, if he could raise her again to life. Mochta full of confidence in G.o.d besought the Lord, and the virgin was restored to life at the prayer of the saint. For thirty years afterwards she lived, serving G.o.d in perfect chast.i.ty as a professed nun, and her time was wholly given to making vestments for the priests and altar-cloths for the altars at which 'they offered the sacrifice.' It is said that the virgin, like St. Brigid, was of wondrous beauty, but it was heavenly and awe-inspiring:--

"From her eyes A light went forth like morning o'er the sea, Sweeter her voice than wind on harp; her smile Could stay men's breath."

And so the maiden lived above the world clothed in the light of holiness, the first of that bright choir from the fair Hy-Conail land, that gave themselves to Christ led on by love divine.

Now this same Hoam, the Druid, was betrothed to another Christian maiden named Brigid. But he fell sick, and the maiden ministered to him; and we are told that by her prayers and the bright example of her virtues, the Druid became a Christian, and a fervent penitent. He renounced all claim to his bride, that he and she might serve G.o.d in holiness, and sickening shortly afterwards, he died a holy death, as Mochta had foretold.

It is highly probable that the Brigid here referred to was the great St.

Brigid of Kildare. We know that she was sought in marriage by many suitors, and that her own master was a Druid, who lived near Dundalk, and in this way she might easily have been noticed by the Druid Hoam, who lived in the neighbourhood. But his earthly pa.s.sion was elevated and purified by its object into a diviner flame, that brought him from paganism to Christianity, and from sin to life eternal.

Many striking miracles are recorded of St. Mochta of Louth, which we cannot now recount. The extraordinary length of life attributed to him is probably due to an error of the copyists, who wrote _trecenti_ (three hundred), for _triginta_ (thirty). The statement in the Life is that such was the self-denial of the man of G.o.d, that for 'thirty' years he never tasted flesh, nor spoke an idle word; but the copyist seems to have made it 'three hundred' years. The _Annals of Ulster_ give his death in the year A.D. 534, others at A.D. 536, when he was doubtless a very old man.

He is said to have been the last survivor of St. Patrick's disciples.

We may infer from the fragment referred to in the _Annals of Ulster_ that the saint was an accomplished scholar and writer. He was the author of a Rule for his monks, of which, however, no trace remains. He seems to have been especially skilled in Sacred Scripture, the knowledge of which was the foundation of all the theology known at that time.

Besides the Rule for his monks, and the Letters already referred to, it seems that Mochta was also the original author of a work called the _Book of the Monks_, or the _Book of Cuana_. It is cited by the author of the _Annals of Ulster_ under date of the year A.D. 471. In the same _Annals of Ulster_, A.D. 527, the same work seems to be referred to; it is there called the _Book of Mochod_. It was probably a series of annals begun in the monastery of Louth by St. Mochta, or Maucteus, and afterwards continued under the direction of the abbots, his successors. O'Curry thinks that the _Book of Cuana_, quoted in the _Annals of Ulster_, was written at Treoit (now Trevit), in Meath, by a scribe of that place called Cuana, whose death is recorded in the same Annals, A.D. 738, after which the book is quoted no more. We are rather inclined to think that Cuana, or Cuanu, from whom this book gets its name, was the person whose death is noticed by the Four Masters in A.D. 823, and who is described in the _Annals of Ulster_, A.D. 824, as Cuana of Lughmadh, or Louth, "a wise man and a bishop," as the Four Masters also describe him. It seems highly probable therefore, that this work was begun by Maucteus in Louth, that it afterwards was called the _Book of the Monks_, and finally the _Book of Cuana_, the wise man and bishop, who was probably its compiler in the shape in which it is quoted in the _Annals of Ulster_, first under the year A.D. 468, and for the last time under date A.D. 610.

The death of this distinguished bishop and scholar, "who was a man of uncommon erudition, and as a doctor was universally esteemed," marks the period at which the School of Louth reached the zenith of its fame. It were bootless to tell how it was again and again burned and pillaged by the Danes, who during the tenth century seem to have taken permanent possession of the monastery, although a round tower had been built to protect it, which was blown down in A.D. 981. The Celtic princes during the eleventh century frequently imitated the bad example of the Danes, for we are told that in A.D. 1043 one of the O'Rorkes organized a plundering expedition, or a hosting, as they loved to call it, against the monasteries of Louth and Dromiskin.

Yet the torch of learning still flickered on in Louth during the disastrous eleventh century, for the death of Mola.s.sius, lector of Louth, is recorded in A.D. 1047. It was totally destroyed in A.D. 1148, and although subsequently rebuilt, its fame as a school was eclipsed by other inst.i.tutions during the twelfth century. But the monastery itself lived on down to the general suppression, and was largely endowed by successive generations of benefactors.

III.--THE SCHOOL OF EMLY--ST. AILBE.

When St. Colman left Noendrum, he went to study Scripture under St. Ailbe of Emly, and after his return he paid a visit to St. Caylan, or Mochta, who was therefore still alive. His death is given as occurring in the last years of the fifth century; and hence the School of St. Ailbe must have been founded some years previously.

This, however, raises another very interesting question as to the existence of pre-Patrician bishops in Ireland, that is, prelates who, although themselves contemporaries of St. Patrick, derived their orders and jurisdiction from another source. We cannot enter into a lengthened discussion of this question; but, on the other hand, we must not pa.s.s it over when treating of the monastic schools of the fifth century.

It is now generally admitted that there were many Christians in Ireland when St. Patrick first landed on our sh.o.r.es. He was neither the first nor the only Christian captive carried to Erin; and as we have already seen, frequent intercourse, whether friendly or hostile, did exist before St.

Patrick's time between the Britons and the Celts of Ireland. The existence of Christians in Erin is in any case conclusively proved from the statement in St. Prosper's Chronicle, that Palladius was sent by Pope Celestine to preach to the Scots, who believed in Christ.[143] To explain this definite statement as if it merely meant that he was sent to convert them to Christ, is to do violence to the language. The words clearly imply that the primary object of this mission was to gather into regular Christian communities the believers scattered throughout the island, to organize the Irish Church, and of course to labour also for the conversion of unbelievers. His mission was only very partially successful. He met with so much opposition in Leinster, that although he founded a few churches, his labours did not extend beyond that province, and after a short time he abandoned his Irish mission in despair.

We are told, too, in the ancient _Tripart.i.te Life_ of St. Patrick, that after crossing the Shannon near Battle Bridge, at a place then called Dumha Graidh--now Doogary--Patrick ordained his disciple St. Ailbe, to minister for the sons of Ailioll in that district, since called Shancoe, in the Barony of Tirerrill; and he showed him "a cave in the mountain and within it a wonderful stone altar, and on it were four chalices of gla.s.s."

Such chalices were undoubtedly sometimes used in the early Church. Mention is also made of this wonderful stone altar in the _Book of Armagh_, so that the story is beyond doubt authentic, and shows that before St.

Patrick's advent into Connaught there were Christians already there, and in a remote district, too, who had worshipped G.o.d in secret, like the early Christians of the Catacombs. Indeed, it would be a very extraordinary thing if there were no Christians to be found in Ireland before St. Patrick, seeing the frequent intercourse, sometimes friendly and sometimes hostile, that existed between the eastern coasts of Ireland and the western coasts of England.

But the question then arises, were there any prelates in Ireland exercising jurisdiction before the arrival of St. Patrick, who were not his disciples in the ordinary sense, and did not receive episcopal consecration at his hands? Such eminent authorities as Usher and Colgan, relying on the statements made in several ancient Lives of Saints, incline to the opinion that there were at least four bishops in Ireland before Patrick or Palladius, namely, Ailbe of Emly, Ciaran of Saigher, Declan of Ardmore, and Ibar of Beg-Eri. On the other hand, many recent authorities, led by Dr. Lanigan and Dr. Todd, hold that there is no foundation in our earliest doc.u.ments for these pre-Patrician bishops; that the Lives containing an account of these prelates are forgeries of the eleventh or twelfth century, invented in the south of Ireland for the purpose of contesting the claim of Armagh to the primacy of all Ireland, and of establishing the new-fangled claims of the Bishop of Cashel to a primacy over the Southern Province. It is quite impossible with the evidence attainable at present to settle this question; so we shall only refer to it briefly.

There is a Life of St. Ailbe of Emly in the Salamanca MS. recently published. It certainly abounds in marvellous anachronisms as well as in marvellous miracles; and by itself cannot be deemed worthy of credit. From this Life we learn that Ailbe was a native of eastern Ara Cliach (not Eliach as Dr. Todd has it); that he was the son of Olcu (in the MS.

Olcnais) by a female slave named Sant, and that King Cronan in whose household he was born, ordered him to be exposed under a steep cliff, where he was afterwards found alive[144] by a man named Lochan, who gave him to a family of the Britons to be nurtured. It is a striking fact that we find Britons in eastern Ara Cliach at this period, and it is conjectured that from them the Barony of Ballybrit takes its name. This fact would also go to explain how the child was reared a Christian at this early period by those Christian Britons. There Palladius, when he came to Munster, found the boy and baptized him. But when it is said by this writer not only that Palladius came to Ireland many years before St.

Patrick, but conversed with King Conor Mac Nessa, who flourished in the first century of the Christian era, we see how little credence can be given to his statements.

Afterwards Ailbe went to Rome, and studied sacred Scripture there under the Bishop Hilary, who sent him to Pope Clement, in whose presence he was consecrated bishop by the 'ministry of angels.' There was a Pope Hilary who flourished from A.D. 461-467, but there is no record of any Pope Clement during the fourth or fifth century in Rome.

We are told that many of his countrymen followed Ailbe to Rome--twelve Colmans, twelve Kevins, and twelve Fintans--and lived with him in community in the holy city. Then Ailbe went to preach the Gospel in the cities of the Gentiles, where he wrought many miracles, and finally returned to his native country, landing first in the north of Ireland, in which he founded the Church of Cell Roid in Dalaradia. Then we find him in Magh Liffe with St. Brigid, and afterwards, according to the narrative, he met St. Patrick at the court of aengus Mac Nadfraich at Cashel. We find him in the plain of Magh Femhin going to salute St. Patrick in company with Ibar; and an angel declared, when Ailbe was giving precedence to Ibar as the elder, that Ailbe, and not Ibar, should go first. This certainly looks like a suspicious attempt to procure a recognition of the primacy for Ailbe's See, which during the twelfth century was united to that of Cashel.

Ailbe also preached the Gospel in Connaught, and wrought numerous miracles there; but he must be distinguished from another Ailbe, the disciple of St. Patrick, who was ordained by that saint in Tirerrill, and "who is in Shancoe," as the _Tripart.i.te_ informs us. Afterwards an angel brought Ailbe to the place of his resurrection in Imleach Jubhair, or Emly of the Yew Tree. So this Life of Ailbe represents that saint as consecrated at Rome, getting an independent mission from the Pope to preach to the Gentiles, and while deferring to St. Patrick's higher authority, still duly const.i.tuted with the sanction of that saint as Metropolitan of Munster.

The Life of St. Declan contains some further particulars to the same effect not explicitly stated in the Life of Ailbe.

Declan was of the Nandesi race, who then dwelt in the Barony of Decies in Waterford--his father Erc being a chieftain of that tribe. The boy was baptized by a certain Colman and educated by Dimma, who was a learned and holy man that came to Waterford from foreign parts. By his advice it seems Declan also went to Rome, where he met St. Ailbe and became a member of his community. In Italy he also met St. Patrick, and Usher says this meeting took place so early as A.D. 402--thirty years before St. Patrick came to Ireland. Having been consecrated bishop in Rome, Declan returned to his native country to preach the Gospel amongst his own kindred, and there founded the see of Ardmore on an eminence overlooking the sea. He also tried to convert aengus of Cashel, but failing in this attempt, he paid a visit to St. David in Wales. Here is a singular statement, which makes David Bishop of Menevia before aengus was converted by St.

Patrick--an event which took place nearly a hundred years before St.

David's episcopacy. This Life of Declan then describes how the four prelates ordained abroad met St. Patrick, and how they entered into a friendly arrangement with him, not however without some difficulty. First of all Ciaran, the first-born of the saints of Erin, "yielded all subjection, and concord, and supremacy to Patrick both when present and absent." Ailbe also came to Cashel and accepted Patrick as his master and superior, in presence of aengus the king. And this was all the more admirable, because the three Bishops, Declan, Ciaran and Ibar, had previously const.i.tuted Ailbe as their master and metropolitan; and hence he came to make his own submission to Patrick lest any of them might resist him. Ibar was the most reluctant to accept this arrangement, for being a decided home ruler "he was unwilling to receive a patron of Ireland from any foreign nation," and Patrick, though nurtured in Ireland, was by birth a Briton. At first, says the Life, there were conflicts between them--that is Patrick and Ibar--but afterwards at the persuasion of an angel, they made peace, and concord, and fraternity together.

If St. Peter and St. Paul had their own little disputes, it is not to be wondered that Celtic saints should sometimes differ amongst themselves. In the same spirit Declan, who at first was unwilling to submit to Patrick, as he himself also had the apostolic dignity, yet when admonished by an angel, crossed Slieve Gua, and came to Patrick to profess his obedience and submission.

"Thereupon Patrick and King aengus, with all the people, ordained that the Archbishopric of Munster should be in the city and see of Saint Ailbe, who was then by them ordained archbishop for ever;" and Declan was formally authorized to take spiritual charge of the Desii, and became also their patron for ever. It is singular that no mention is made of Ciaran and Ibar as a.s.senting to this arrangement, although it was previously stated that they also "came to an arrangement with Patrick."

It cannot be denied that this entire narrative, which is mainly taken from the _Life of St. Declan_, is exceedingly suspicious, and hence it is worthwhile to point out the arguments in favour of the possibility of its truth, and also the great difficulties against it.

There is one very significant reference to Ibar and Ailbe in the _Tripart.i.te Life of St. Patrick_, which, notwithstanding the arguments of Dr. W. Stokes, we believe to have been written originally by St. Evin in the seventh century. It is this: when Patrick came to Cullen in the present barony of c.o.o.nagh, Co. Limerick, the _Tripart.i.te_ tells us that he ordered a Culdee of his household to resuscitate a child that had been half-devoured by a pig. "His faith failed him, however, and he said he would not tempt the Lord. Then Patrick ordered Bishops Ibar and Ailbe to bring the boy to life, and he besought the Lord along with them, and the boy was brought to life through Patrick's prayer."

"The Apostle turned To Ibar, and to Ailbe, bishops twain, And bade them raise the child. They heard and knelt; And Patrick knelt between them: and these three Upheaved a mighty strength of prayer; and lo!

All pale, yet shining, rose the child, and sat, Lifting small hands, and to the people preached, And straightway they believed, and were baptized."