Even during the centuries when those schools of dogma were most flourishing, young Christians found it necessary to frequent the schools of the pagans for the purpose of obtaining a professional or general education. The masters were pagan; the books were the ancient cla.s.sics of Greek and Rome; and the majority of the pupils in most cases belonged to the old pagan religion. But it was a case of absolute necessity, as St.

Jerome says; and they should either forfeit the culture, or face the danger. The most celebrated of those schools was at Athens, and there we find together under a pagan professor of Rhetoric, St. Basil, St. Gregory of n.a.z.ianzen and Julian, afterwards the Apostate, on the same benches with sons of pagan senators and scoffing rhetors.

Christians might not be teachers in such schools, for they would have to explain the mythology, and observe the festivals, and in other respects honour the G.o.ds of Greece and Rome. But Christians were sometimes allowed to attend the lectures of distinguished teachers, guarding themselves against the dangers that might arise from the influence of the teachers, of their companions, and of the pagan authors. It is true, indeed, the more rigid Christians denounced the whole system as not only dangerous, but essentially wrong and immoral. They preferred to do without this mental culture, rather than obtain it at so much peril to their own souls.

They censured even the study of the pagan authors under the guidance of Christian teachers. The false maxims of their philosophers would make some impression, they alleged, on the retentive and plastic minds of the young; the stories of the loves of their G.o.ds and G.o.ddesses would sully the purity of innocent hearts; and the coa.r.s.eness of the thoughts could not be effectually screened by eloquence of language and mere beauty of literary form. The study of the Sacred Scriptures ought to be enough for all true Christians, whose sole aim should be to purify the heart and elevate their thoughts to G.o.d and heavenly things.

Fortunately these strict principles were not generally followed in practice. Most of the Greek and Latin Fathers not only studied the cla.s.sics, but availed themselves of the lectures of the most celebrated professors of their own time, whether Christian or pagan; and so they were enabled to meet their opponents on equal terms--to refute the philosophers by philosophy, and the rhetoricians by rhetoric, to point out the turpitude of the G.o.ds of Greece and Rome, and to contrast in glowing language of the most fervid and lofty eloquence, the n.o.bility of Christian doctrine, and the purity of Christian morals with the false ethics and unclean practices of the pagan religion.

In the fifth century, however, of the Christian era a change gradually took place. With the decline of paganism the great schools in the various cities of the empire began to decay, and were finally closed during the reign of Justinian. Meanwhile episcopal schools for the education of the clergy were further developed and enlarged. St. Augustine at Hippo, St.

Ambrose at Milan, St. Eusebius at Arles, had founded establishments of this kind, and the fame of those great and learned prelates soon attracted large numbers of pupils to their episcopal seminaries. The Churches of Africa eagerly sought for pupils of St. Augustine's school to fill the vacancies occurring in their sees, and many other pupils from the more celebrated of these seminaries were raised to the highest dignities in the Church.

But with the spread of monasteries in the West during the fourth and fifth centuries a new and vigorous impulse was given not only to all branches of sacred learning, but indirectly to profane literature also. Sacred reading and sacred study was deemed an essential portion of monastic work. Legere, orare, laborare--study, prayer, and labour--was the daily work of the monk; and if it was not always the task of the individual it certainly was of the community. Of course the sacred volume was the primary object of their study; but almost all branches of human learning are aids to the study and right understanding of Scripture, and were cultivated for that purpose.

Then again, monasticism was, as we have seen, intended to be self-sufficing. It was a world of its own, a city of G.o.d, producing for itself all that is needed in the physical and moral order. So the monks found it necessary to cultivate the ornamental as well as the useful arts of life. They delved and sowed and reaped; but they also built their churches, and decorated their altars, and wrote their books, and sang in choir, and computed their festivals, and healed the sick. There must be amongst them physicians, astronomers, geometers, and musicians, as well as moralists, preachers, scribes, and illuminators. Every branch of human knowledge was useful, if not necessary, for a great monastery, and they all came to be cultivated in the great monastic schools.

One of the earliest and most celebrated of these schools in the West was that founded by the ill.u.s.trious John Ca.s.sian near Ma.r.s.eilles, between the years A.D. 415-420. No man was better qualified than Ca.s.sian to introduce the monasticism of Egypt into Europe. He spent the earlier years of his life at a monastery in Bethlehem, then he retired to the Thebaid for seven years, conversing with the Fathers of the Desert, whilst closely observing their religious exercises, and the daily routine of their lives.

Afterwards he visited Constantinople, Rome, and even the far distant Churches of Mesopotamia. At length about A.D. 415 he settled down in the neighbourhood of Ma.r.s.eilles, then as in Cicero's time famous for intellectual pursuits, and there founded the celebrated monastery of St.

Victor, which was the nursery of many of the greatest prelates of the fifth century. He gave himself up with all zeal to the propagation of monasticism in the West; and with this view wrote twelve books of Monastic Inst.i.tutes, in which he deals at great length with the nature of the monastic life, its aids, and its hindrances. In the twenty-four books of his 'Conferences'--Collationes--he deals with the eremitical life as he saw it in Egypt, and purports to give the discourses of the Egyptian Fathers, whom he had himself seen and heard. These works have been always highly prized in the Church, although the author in one or two of his 'Conferences' is supposed to have touched too closely on the errors of Semi-Pelagianism.

The most celebrated disciple of John Ca.s.sian was St. Honoratus of Arles, the founder of the famous monastery of Lerins. There he put in practice the divine maxims of Ca.s.sian, and changed that barren island, which he found covered with brushwood and filled with serpents, into a garden of Eden, where man once more walked in innocence with G.o.d; and bounteous nature rewarded the incessant labour of the monks with fruits of choicest flavour and flowers of richest hues. He was taken away much against his will from his beloved island and made Bishop of Arles; but he survived only two years, dying in the year A.D. 429, just at the time that St.

Patrick, his disciple, was preparing to come to Ireland. A similar monastery and monastic school was about the same time, and under the same influence, founded by St. Germa.n.u.s at Auxerre, as we have already seen, when speaking of St. Patrick's training for the Irish mission.

It is in these cradles of western monasticism that we must try to find the true character of the monasticism, as well as of the discipline and ritual, which St. Patrick introduced into Ireland. If, as the _Tripart.i.te_ a.s.serts, St. Patrick spent some thirty years in France and Italy, and the islands of the Tyrrhene Sea, preparing for the work for which Providence destined him in Ireland, he had ample time to visit all their celebrated monasteries, and doubtless spent some of these years not only at Marmoutier of St. Martin, and with St. German at Auxerre, but also with Ca.s.sian at St. Victor's, and with Honoratus in Lerins, and probably also at Arles. The _Tripart.i.te_ states distinctly that first of all he resolved to go to Rome, the citadel and mistress of Christian faith and doctrine, in order that he might draw from these fountains of true wisdom and orthodox doctrine; that he went to France and even beyond the Alps to the southern region of Italy where he found Germa.n.u.s, then a most famous bishop, with whom he read, like another Paul at the feet of Gamaliel, the ecclesiastical canons, serving G.o.d in labour, in fasting, in chast.i.ty, in compunction, and in love of G.o.d and his neighbour. The same writer adds that he went to St. Martin's of Tours to receive tonsure, and that he studied at Arles--or what he calls _insula Aralanensis_--which he seems to confound with the city of St. Germa.n.u.s.

We are also told that when he was in the Tyrrhene Sea[163] he met three other Patricks, which is not at all unlikely, for Patrick was a common name, and the great monastery of Lerins had attracted strangers from every part of the Christian world, who had established themselves in some of the neighbouring islets. These three Patricks lived together in a rocky cave between the cliff and the sea, and our Patrick wished to live with them in the solitary service of G.o.d. But it was only for a time, for G.o.d had destined him for another and loftier purpose. It is quite evident, however, that Patrick was trained under the greatest masters of the spiritual life, and in the greatest monastic schools of the Western Church. These considerations will also serve to explain why the Irish Church of the sixth, seventh, and eighth centuries was so monastic in its character and tendencies, why the religious houses rather than the cathedrals were the centres of its spiritual life, and also why its greatest schools were in the halls of the cloister, and its greatest scholars wore the frontal tonsure and the monk's cowl.

Yet St. Patrick did not himself establish monasteries or monastic schools in Ireland. His work was to preach, to baptize, to ordain, to found churches. Monasteries are the outcome of an existing Church. The nation must become Christian before the Church could in any wide sense become monastic. It was always so, even in the time of the Apostles. They did not found monasteries or monastic schools, or colleges of any kind. They had other and more urgent work on hand. It was only after Christianity took hold of men's minds that the n.o.bler and more grateful hearts amongst them sought to realize the Gospel ideal of Christian perfection.

Even in the time of St. Patrick, however, there were monks and nuns in Ireland, as we have already seen. He himself expressly declares it. "The sons of the Scots," he says, "and the daughters of the princes became monks and virgins of Christ." And he tells a touching story of an Irish maiden of n.o.ble birth and of great beauty--pulcherrima--whom he himself baptized: "A few days afterwards the maiden came to me and told me that she got an intimation from G.o.d to become a virgin of Christ, and thus become nigh to G.o.d. Thanks be to Him--on the sixth day after, she perfectly and ardently embraced that vocation; and so do all the virgins of Christ, even against the will of their parents, from whom they patiently endure reproaches."[164]

With such ardour did the n.o.ble sons and daughters of the Scottic race advance in the paths of perfection. And therefore Patrick loved them so dearly that he would not leave them, as he tells us, even to pay a visit to his own country and his own friends. He sowed the seed, and after ages reaped the crop. The great monasteries and monastic schools of the sixth century, though not founded by him, were the outcome of that spirit of faith and love which he had planted so deeply, especially in the hearts of the young.

II.--ST. FINNIAN OF CLONARD.

St. Finnian of Clonard is set down first in the Catalogue of the Saints of the Second Order; and his School of Clonard was certainly the most celebrated, if not the earliest, of the great schools of the sixth century. It was the nursery of so many learned and holy men that its founder came to be known as the "Tutor of the Saints of Erin." Twelve of his most distinguished disciples were called the "Twelve Apostles of Erin," because, after St. Patrick, they were recognised as the Fathers and Founders of the Irish Church; and the monasteries and schools which they established became, in their turn, the greatest centres of piety and learning throughout the entire island.

It must not, however, be supposed that all these holy men were themselves younger than Finnian of Clonard, or remained for a very long period at his monastic school. It sometimes happened that the disciple was quite as old, if not older than the master; for it was by no means unusual at this period for holy men to visit the monasteries of younger men who had become remarkable for sanct.i.ty and learning, and, placing themselves under their spiritual guidance, take rank in their humility as disciples of their juniors. Lanigan, keen and learned as he was, allows himself sometimes to be led into error by forgetting this custom, which is more than once explicitly referred to in the lives of those saints themselves.

Clonard--in Irish Cluain Eraird, and sometimes Cluain Iraird, that is, Erard's meadow--was very favourably situated for a great national college.

Although within the territory of Meath, it was situated on the Boyne close to the Esker Riada, which formed the ancient and famous boundary between the northern and southern half of Ireland. It was thus a kind of neutral territory, open to the North and South alike; and both North and South availed themselves of its advantages.

Its founder, St. Finnian, was by birth a Leinster man. His father, Finloch, was descended from Ailill Telduib, of the Clanna Rory, hence his own patronymic, Ui Telduib. His mother's name, according to all the authorities, was Talech, and she belonged to the family of a Leinster chieftain. He was born at Myshall, in the Barony of Forth, county Carlow.

The date of his birth cannot be ascertained; but if we are to accept the statements in his life, it cannot have been later than A.D. 470. When the child was born, his parents sent him to be baptized by the holy Bishop Fortchern, in the church of Roscur--_Roscurensem ecclesiam_. This Bishop Fortchern was son of Fedlimidh, and grandson of King Laeghaire. He was converted by Loman of Trim,[165] shortly after the year A.D. 432, the date of St. Patrick's arrival, and being a skilful artisan in metal work, he made chalices and patens for the use of the new churches founded by St.

Patrick. At the earnest entreaty of St. Loman, he consented to become Bishop of Trim after that saint's death, but he retained, it is said, that onerous office only for three days. After his resignation, he retired into Leinster, where many churches are said to have been founded by him in a district up to that time only partially evangelized. The Church of Killoughternan, parish of Slyguff, in the ancient Ui Drona, still bears his name; it is a corruption of Cill Fortchern. The town of Tullow, in the county Carlow, was anciently called Tullagh Fortchern,[166] and it is said that the saint had a school there, in which young Finnian studied for many years.

When the women were carrying the child to be baptized by Fortchern at Roscur, it chanced that the holy priest Abban met them, and inquired whither they were going. They replied that they were carrying the child to be baptized by Fortchern. Thereupon Abban, moved by a divine inspiration, took the child and baptized him, giving him the name of Finluch, or Finloch, because he was baptized at the place where two streams meeting formed a pool of clean water. But the name Finnian was afterwards given to him as a more appropriate one--retaining the first, but omitting the second part of the compound. A cross afterwards marked the spot where the saint was baptized, and it was called the Cross of Finnian.

When the child grew up he was placed under the care of St. Fortchern, most probably at Tullow, and remained, it is said, under his care until he reached the age of thirty years. We thus see that St. Finnian was brought under British influence from his boyhood, for the mother of Fortchern was of British birth, and it was probably at the suggestion of his holy teacher that Finnian resolved to visit the saints of Wales, and perfect his education in the schools of that country. On his way, however, he stopped to visit a holy elder named Coemhan, who dwelt in the Island of Dairinis, in Wexford Harbour, and there he remained some time in the further pursuit of knowledge. Then taking voyage with some merchants, who were going to Britain, he set sail from Wexford, and arrived at Kilmuine, since called St. David's, in South Wales.[167]

Here he had the good fortune to meet three celebrated saints, who seem to have exercised great influence over the mind of Finnian, and through him over the destinies of the Irish Church--St. David, St. Gildas, and St.

Cathmael, or Cadoc, or Docus. As Finnian was trained, at least to some extent, by these holy men, and as they are all more or less intimately connected in many other respects also with the early monastic Church of Ireland, it is well to know something about their history.

Dubricius (A.D. 421-522), Bishop of Landaff, who was a contemporary of St.

Patrick, and was consecrated by St. Germa.n.u.s of Auxerre, perhaps at the time of his second visit to Wales, A.D. 449, or some years later, is exhibited in the doubtful chronicles of this early period as the first Archbishop of South Wales, and the great father of monasticism in Wales.

His monastery at Llancarvan was the nursery of those great saints, whose names are still familiar both in Ireland and in Wales. Dubricius himself was, it is said, a grandson of that Brychan, who has given his name to Brecknockshire, and who was by birth an Irish chieftain, though settled in Wales. It is certain that the Irish monks, like Finnian, found a warm welcome in Llancarvan, both during the life of Dubricius, as well as after his death; and in that celebrated college were trained many Irish saints, who afterwards carried its learning and its discipline to their native land.

St. David, Archbishop of Menevia, is the most striking figure amongst the Cambro-British saints, and his memory is still venerated by all true Welshmen of every religious sect. Ricemarch, his successor in the See of St. David's towards the close of the tenth century, has written his life, which was afterwards dressed up in more elegant language by the celebrated Gerald Barry. St. David was born about the middle of the fifth century, and lived, it seems, till the middle of the sixth. His father was Sanctus or Xantus, Prince of Ceretica, and his mother was Nonna, a religious, forcibly carried off by this rude prince, who was captivated by her beauty. The child was born at Old Menevia, near the place where he afterwards founded his cathedral city at the extremity of that bare and bold promontory which overlooks St. George's Channel. St. Ailbe of Emly just then happened to arrive by divine guidance at Menevia, and he baptized the child. The young David was at first a pupil of St. Iltutus, and afterwards of Paulinus, who were both, it seems, disciples of St.

Germa.n.u.s of Auxerre.

In course of time David founded a great college of his own at a place called by Gerald Barry, 'Vallis Rosina,' which may mean either the 'Marshy Valley,' or the 'Valley of Roses,' for _rhos_ is a swamp, and _rhosyn_ means a rose.[168] It was, we are told, to this seminary that Finnian came on his first arrival in Wales. St. David afterwards became so celebrated that he succeeded Dubricius as Archbishop of Caerleon-upon-Usk; but with the permission of King Arthur, who was his near relative, he changed the seat of his Episcopal Chair from the City of the Legions to Menevia, which was at once his birthplace and monastic home, during what he doubtless regarded as the happiest and holiest years of his life.

It is said that Finnian also met Cathmael, as well as David and Gildas, at the city of Killmuine in Britain. Killmuine of the Irish Lives is the exact equivalent of the Latin _Ecclesia Menevensis_, called in Welsh _Mynyw_ or _Miniu_. The old monastic buildings still surround the cathedral, but are now much dilapidated. Gerald Barry, himself a Welshman, describes in his odd incisive way, "this remote angle overlooking the Irish Sea, as a stony, barren, and unfruitful soil, neither clothed with woods, nor diversified by streams, nor adorned with meadows, but exposed to perpetual storms and whirlwinds--the storms of nature and the storms of war."[169]

Cathmael is commonly identified with Cadoc or Docus, one of the most celebrated fathers of the Welsh Church. It is said there were two saints who bore that name; if so, Finnian's tutor must have been Cadoc the Elder.

His mother was Gladys, the daughter or grand-daughter of the Irish chieftain, Brychan, who gave his name to Brecknock--so Cadoc "who has made a deep impression on the Celtic race," was not only of Irish blood, but was baptized, and trained up from his youth for many years, by an Irish anchorite named Meuthi, whose cell was in the neighbourhood of his father's castle. Afterwards he went to Givent in Monmouthshire, where he studied under another Irish master, St. Tathai. There he made great progress in learning and holiness--especially in the knowledge of the Sacred Scriptures, so that he was called Cadoc or Cattwy, the Wise. He was under Dubricius the founder and chief professor of the celebrated College of Llancarvan, near Cowbridge in Glamorgan. This became the most famous centre both of secular and sacred learning in Wales. A great number of young Irishmen crowded its lecture rooms, who afterwards became very famous in their own country, so that if Cadoc received much from Irishmen himself, he gave them even more in return. There can be no doubt that, as we shall see further on, he visited Ireland afterwards, and spent some time with those who were once his own pupils in Wales.

The influence exercised over the Celtic Church in Ireland by David, Gildas, and Cadoc may be estimated from the fact already referred to, that they are said to have given a Ma.s.s to the Second Order of the Irish Saints. This would seem to imply that these saints, most of whom spent some time in Wales, adopted the liturgy of the Welsh Church, which may have in some respects differed from the older liturgy established by St.

Patrick. Finnian was the great means of diffusing the learning and practices of Llancarvan in Ireland. He taught at Clonard, what he had himself learned or seen at St. David's and at Llancarvan; and thus became the means of diffusing the monasticism of the Welsh Church through most of Erin, especially in its southern parts.

The Life of Finnian given in the _Salamanca MS._ records many miracles which he performed in Wales. By his prayers and his great faith in G.o.d he dried a lake to get a site for a monastery; he caused mountains to overwhelm the invading Saxons; he drove away the serpents, wasps, and birds that afflicted the religious men in the island called Echin, whom he visited in order to derive consolation from their life and doctrine. It is evident, however, from the narrative that he spent most of the thirty years of his sojourn in Britain under the spiritual guidance of Cathmael, and most probably in his great school at Llancarvan. The years being expressed in the ma.n.u.script _Lives of the Saints_ by Roman numerals, are always liable to error--the addition of an X will make thirty out of twenty, and a double XX added by the fault of the copyist would make thirty out of ten. It is, however, stated expressly that Finnian having completed the x.x.xth year of his pilgrimage returned to his native country with Biteus and Genocus and some other religious men of the Britains, who followed the saint on account of the great holiness of his life and conservation. By G.o.d's help they landed at Magh Itha in the south of Wexford,[170] at a port called _Dubglais_, whence they proceeded to visit his ancient preceptor, the holy Coemhan, who still dwelt in Dairinis.

There was a Dairinis or Oak island in the Blackwater, which was known as Dairinis Molana; but the island here referred to is "Dairinis of Coemhan,"

as it is called in the _Four Masters_, A.D. 820. It was in Wexford Harbour; and, as we have already seen, Finnian when going to Wales spent some time with Coemhan in that island, so it is only natural that he should return to the scenes of his early years. From Dairinis Finnian went to visit Muiredach Melbrugh, King of Hy Kinselagh at that time, and sought permission to build a church in his territory. The king received Finnian with all honour and reverence, and sent him effective aid in building a church at a place called Achadh Abhail, now Aghold, a parish church in the barony of Shillelagh, county of Wicklow.

Leaving some of his monks to continue his work at Aghold, he went himself into the neighbouring district of Hy Bairrche, and spent seven years teaching and preaching at a place called Maonaigh in the saint's Life. It takes its name from the Hy Maonaigh, an influential tribe who possessed that territory, some of whom having migrated to the North settled near the river Erne and gave their name to the co. Monaghan. The are now known as Mooneys.[171]

As we are told that Finnian, during his residence in this neighbourhood, sometimes preached before St. Brigid and her nuns, his sojourn there must be fixed before the death of that saint, A.D. 523 or 525. In his great love for holy poverty the saint refused to accept even from St. Brigid a gold ring which she presented to him as a token of her esteem.

Going still further north he founded another church at a place called Esker Brenain, which in the Irish fashion he fenced in with a circular mound and trench, dug with his own hands. One day he found beside his church a poor boy, who had been carried off as a captive by some robbers, and was abandoned by them near the church. Finnian took charge of the poor child, and finding him a youth of good parts, diligently instructed him both in virtue and learning, gave him the tonsure, and made him it seems, his a.s.sistant, either there or at Clonard. After the departure of Finnian he became his master's successor in Esker Brenain.

Then an angel appeared to Finnian and told him that he was to seek elsewhere the place of his resurrection. Finnian promptly obeyed, and rising up, under the guidance of the angel, he came to the place called Cluain Eraird.

III.--THE SCHOOL OF CLONARD.

St. Finnian seems to have founded his school at Clonard about the year A.D. 520, when he himself was in all probability not less than forty-five years of age. The place was previously a wilderness inhabited by wild beasts, which seem to have made their lairs in the dense shrubberies that covered the marshy banks of the Boyne and Kinnegad rivers. We are told expressly in Finnian's Life, that a huge wild boar, which had frequented the spot where the saint resolved to remain, abandoned the place for ever.

The saint threw himself on his knees in prayer, crying out in the words of the Psalmist--"This shall be my resting-place for ever; here will I dwell for I have chosen it." So he built his hut in Erard's Meadow, where the wild boar had previously kept his lair.

An Irish school and monastery of the sixth century was, as we have seen, very different from the monastic establishments of modern times. Finnian began alone without, it seems, a single disciple. He built his little cell of wattles and clay, for stones are scarce at Clonard, and with such help as he could procure he also built his church quite near his cell, and in all probability of similar materials. We know, indeed, that afterwards there was a _daimhlaig_ or large stone church at Clonard--for we are told that it was burnt down in A.D. 1045 no less than three times in one week, which is to be understood, however, of the furniture and the perishable materials of the roof. This stone church, however, was not built until the place had become famous by the life and labours of the saint. When the little church was built, he fenced around both the cell and the church with a deep trench or fosse which formed the monastic enclosure, and, heedless of the world, began to live for G.o.d alone in labour and watching, fasting and perpetual prayer. We are told that he slept on the bare ground, that he had a chain around his naked body which sank into his flesh, and that he wore the same old clothes until they fell to pieces from his back.

His ordinary food was a little bread with herbs and salt and water.[172]

On festival days he allowed himself some fish, or whey and porridge; but flesh meat he never tasted. It was not difficult to procure these luxuries; and what time he could spare from labour he devoted to prayer and sacred study, especially to the study of the Sacred Scriptures, for deep knowledge of which he became pre-eminently remarkable.

The fame of a life so austere and self-denying very soon spread abroad, and great numbers came to visit him. He performed many wondrous miracles; and, moreover, gave his visitors such heavenly instruction as showed that he was a man not only of great holiness but of great learning. He had all the science of the saints, for he had been in the great monastic schools of Britain; some said he had been to Tours,[173] others added that he had gone all the way to Rome--and these statements have come down even to our time, but unsupported by any satisfactory evidence. Then a great crowd of scholars began to gather round him; they were of all ages and came from all parts. Abbots left their own monasteries; even great bishops, some of them older than Finnian himself, left their cathedrals to profit by his bright example, and learn the lessons of divine wisdom that fell from his lips. To Clonard came all the men who were afterwards famous as "The Twelve Apostles of Erin." Thither came the venerable Ciaran of Saigher, a companion of St. Patrick, to bow his h.o.a.ry head in reverence to the wisdom of the younger sage; and that other Ciaran, the Son of the Carpenter, who in after years founded the famous monastic school of Clonmacnoise in the fair meadows by the Shannon's sh.o.r.e. Thither, too, came Brendan of Birr, "the prophet," as he was called, and his still more famous namesake, Brendan of Clonfert, St. Ita's foster son, the daring navigator, who first tried to cross the Atlantic to preach the Gospel, and revealed to Europe the mysteries of the far off Western Isles. There, too, was young Columba, who learned at the feet of Finnian those lessons of wisdom and discipline that he carried with him to Iona, which in its turn became for many centuries a torch to irradiate the spiritual gloom of Picts, and Scots, and Saxons. And there was that other Columba of Tir-da-gla.s.s, and Mobhi-Clairenach of Glasnevin, and Rodan, the founder of Lorrha near Lough Derg, and La.s.serian, the son of Nadfraech, and Canice of Aghaboe, and Sena.n.u.s from Inniscathy, and Ninnidh the Pious from the far off sh.o.r.es of Lough Erne. It is said, too, that St. Enda of the Aran Islands and Sinellus of Cleenish, and many other distinguished saints spent some time at Clonard, but they are not, like those mentioned above, reckoned amongst "the Twelve Apostles of Erin."

We are told in the office of St. Finnian that he had no less than 3,000 scholars under his instruction, and that, too, not meaning those merely who were there at different times, but that there were so many as 3,000 together in his school. It might seem at first sight that this was a rather extravagant number, and that it would be impossible to find suitable accommodation for so many persons in this wild spot. We must remember, however, not to judge things according to modern notions. There were no school buildings necessary in our sense,--no libraries, lecture halls, or museums.

The instruction was altogether oral. There were no books except a few ma.n.u.scripts, and they were very highly prized. The instruction was generally given in the open air, and no more suitable place could be selected for the purpose than the green fields around the moat of Clonard.

If the preceptor took his stand on its summit, or seated his pupils around its slopes, he could be conveniently heard, not only by hundreds, but even by thousands. They were easily accommodated, too, with food and lodging.

They built their own little huts through the meadows, where several of them sometimes lived together like soldiers in a tent. They sowed their own grain; they ground their own corn with the quern, or hand-mill; they fished in the neighbouring rivers, and had room within the termon lands to graze cattle to give them milk in abundance. When supplies ran short they put wallets on their backs and went out on their turn to seek for the necessaries of life, and were never refused abundant supplies by the people. They wore little clothing, had no books to buy, and generally, but not always, received their education gratuitously.[174]