I.--ST. COLUMBA'S EDUCATION.

Columba was the greatest saint of the Celtic race; and after St. Patrick, he is the most striking figure in our Celtic history. He was a poet, a statesman, and a scholar, as well as a great missionary saint--the apostle of many tribes, and the founder of many churches. His name is dear to every child of the Scottic race both in Erin and Alba; and what is stranger still, monk and priest though he was, his memory is cherished not only by Catholics but by Protestants and even by Presbyterians also.

His adventurous career has a strange dramatic interest of its own. He was fortunate too in finding a biographer, who has written his Life in a spirit of loving sympathy; and in our own times the biographer has found an editor to publish and ill.u.s.trate his work with great learning and complete impartiality.[236]

Columba was a typical Celt, and seems to have been endowed by nature with all the virtues and many of the failings of the Celtic race. He was generous, warm-hearted, imaginative; he hated injustice and oppression; he was capable of the tenderest friendship, pa.s.sionately fond of his native land, and filled with enthusiastic zeal for the propagation of the Gospel.

Yet he had his faults. He was fiery and impetuous, impatient of contradiction, and too easily p.r.o.ne to anger and revenge. But this is his glory that with G.o.d's help he conquered his faults; and therefore it is we love him because he is so human, so like ourselves in all things. It gives us greater confidence in the struggle, when we have a patron saint who can have compa.s.sion on our infirmities because he was tried like us in all things; and, if we are to believe the story of his life, not altogether without sin. It is well too that he should be for us an example of perfect penance; even as he schooled himself in patient endurance, and all other n.o.ble virtues.

We, however, have to deal with Columba mainly as a scholar, a teacher, and a writer--the founder of many schools, the patron of learning, the protector and the idol of all the Bards of Erin. It is perhaps best in sketching the literary history of St. Columba to make separate reference to each of the great schools which he established, and at the same time to give an account of those events which brought him into connection with the various scenes in which he played so striking a part. We shall therefore begin with the School of Derry, which was the first he founded in his own native territory. First of all, however, it is necessary to know something of his own early history.

St. Columba was born at Gartan, in the barony of Kilmacrenan, co. Donegal, on the 7th of December, in the year A.D. 521.[237] It is a very wild but beautiful district, surrounded by dark rugged mountains, which cast their shadows over a beautiful sheet of water stretched at their base, sometimes called Lough Veagh, but more properly Lough Gartan. His father, Felim (Fedhlimidh) was prince of the surrounding district, and a scion of the royal race of Niall the Great, or Niall of the Nine Hostages, and his mother was Eithne, the daughter of a Leinster Chief, who came of the equally royal line of Cathaeir Mor, a famous High King of Erin in the second century of the Christian era. Most justly, therefore, does his biographer, Ad.a.m.nan, say that Columba was sprung from n.o.ble parentage, for he was, through Conal Gulban, the great-grandson of Niall the Great. The reigning king at his birth, Muircertach (Murtogh) Mac Erca, was his uncle, of the half blood; and he himself might one day be qualified not only to rule over the Cenel-Conal, but even to be elected High King of all Ireland.[238]

There is no trace at present of any royal rath or ancient fort at Gartan, so far as we could ascertain. The land around is naked and barren, and the cabins of the cottagers are even poorer and blacker than may be seen elsewhere in Donegal. About a quarter of a mile from the place of the saint's birth, there is an old ruined church and church-yard; but although certainly ancient, the church does not appear to have been coeval with Columba himself. It was probably founded some years after his death, when the place began to obtain some celebrity as the birth-place of so great a saint.

But the flag, on which he was born, is pointed out to every visitor; and there can hardly be any doubt that the tradition fixing the spot is continuous and trustworthy. It is worn quite bare by the hands and feet of pious pilgrims; and what is stranger still, the poor emigrants, who are about to quit Donegal for ever, come and sleep on that flag the night before their departure from Derry. Columba himself was an exile, and they fondly hope that sleeping on the spot where he was born will help them to bear with lighter heart the heavy burden of the exile's sorrows.

Shortly after his birth the child was brought from Gartan to Tulach Dubhglaisse to be baptized by an old priest named Cruithnechan, who dwelt there. It is now called Temple-Douglas, and the old church and church-yard beside the dark stream is still there about mid-way between Gartan and Letterkenny. There is a parish called Kilcronaghan in the Co. Derry, which is supposed to take its name from the 'ill.u.s.trious priest,' who had the privilege of baptizing Columcille, and who was also his tutor and foster-father.

The boy, however, seems to have spent the years of his early youth mostly at Kil-mac-nenain--now corrupted into Kilmacrenan--which was in all probability, even at that early period, a place of note in Tir-connell. In after times it became celebrated as the place where the O'Donnells were inaugurated as princes of Tir-connell. It is about three miles north of Temple-Douglas, and about the same distance to the north-east of Gartan.

The place is supposed to have got its name from the 'Son of Enan,' whose mother was Columba's sister.

We need not specially refer to the visions and prophecies concerning Columba, which are given in his various Lives. The authentic facts of his history are quite as strange and marvellous as any one can desire--in fact his whole life was a miracle of grace. From the fact that the 'ill.u.s.trious priest,' who baptized Columba, is also described by Ad.a.m.nan as his fosterer--_pueri nutritor_--we may fairly infer that he was trained by that holy man in the rudiments of learning, both in his native tongue and in the Latin language. It ill.u.s.trates what was quite a common custom in days when schools were few and far between. The boy designed for the Church was placed under the care of the priest or bishop, and was thus trained in virtue and learning from his earliest years under the eyes of one whose duty and interest it was to watch over him with the most zealous care.

We know little, however, of Columba's history until he came from Kilmacrenan to the more famous School of St. Finnian at Moville, near the head of Strangford Lough. We have already given an account of the seminary founded there by that great saint. At Moville Columba was ordained a deacon; and here also, according to one account, his baptismal name of Crimthann was changed by his young companions into that other name the "Dove of the Church"--Columcille--by which he is best known to history.

Dr. Reeves, however, seems to think that he was called Colum at his baptism, and that cille was merely added by his companions because he so loved to haunt the church, when they would have him play. We learn from Ad.a.m.nan that whilst he was at Moville, the young saint devoted his attention chiefly to the study of Sacred Scripture, of which Finnian was a most distinguished professor. We have the sober testimony of the same Ad.a.m.nan that whilst the saint was a deacon at Moville no wine could be found on a certain festival day for the "Sacrificial Mystery." Whilst the ministers at the altar were complaining of the want of the wine, the deacon took a cruet to the well, as it was his duty to procure and taste the water for the Holy Sacrifice. Knowing that the wine was wanting, he invoked our Lord Jesus Christ, and lo! the water in his hands was changed into wine, as it once was at Cana of Galilee; and he brought it to Bishop Finnian for the Sacrifice, who gave thanks to G.o.d on account of this wondrous miracle.

It is not certain whether it was at this period or later on that Columba made that furtive copy of Finnian's Gospel, which subsequently begot so much trouble, and appears to have been the main cause of the b.l.o.o.d.y battle of Cuil-dreimhne in Carberry, co. Sligo. We have referred to this incident before, and we may have to refer to it again, when we come to explain the causes of Columba's departure from Erin.

From Moville Columba, still a deacon, went southward to the plains of Leinster, and placed himself under the instruction of an aged bard called Gemman. The young deacon had a soul for music; and he greatly loved the Bards, who sang of the brave deeds of warrior kings and ancient heroes. He wished, also, to perfect himself in his own native tongue, and to become a pupil in the School of the Bards was the recognised way to study the language and literature of Erin, such as it was at that time. But he was also learning 'divine wisdom' in Leinster at the same time, probably at the School of St. Finnian of Clonard, which was on the borders of Meath and Leinster.

There a very striking incident took place, which is in itself evidence of the lawless character of the times, and the necessity of the presence of some moral power with a divine sanction to hold that savagery in check. It happened one day that whilst Gemman, the Bard, was sitting in the open field reading his book, he saw a young girl flying to him for protection from the attacks of a ruffian, who pursued her closely as she fled. Gemman called to his disciple Columba who was close at hand, and both of them sought to protect the maiden from the violence of her a.s.sailant. But he, heedless of the reverence due both to the deacon and the bard, pierced the maiden with his lance, even as she sought shelter in vain behind their cloaks. She fell dead at their feet, but Columba, divinely inspired, cried out that her soul would fly to heaven, and the murderer's soul would fly as quickly to h.e.l.l. No sooner was the word spoken, than the wretch fell dead before them, and the name of G.o.d and of Columba was greatly magnified through all the neighbouring country.

We have already spoken of the great College of Clonard founded by St.

Finnian, who is quite distinct from his namesake of Moville. We have seen that Columba was there, and was recognised as one of the Twelve Apostles of Erin, who were trained up together at that great seminary in all sacred learning. He was about twenty-two years of age at this period, for he was not yet ordained a priest, so that we may fix the period of his sojourn at Clonard about the year A.D. 543. The immediate purpose of Columba's studies at Clonard was to prepare himself for the priesthood. There he was trained by the most celebrated master of Erin in all the virtue and learning necessary for that holy state. He built his little cell close to the church, and when he was not engaged in study, or attending his lectures, he was nearly always to be found before the altar in prayer.

Though of the royal blood of Tara's kings, he was humble, and took his turn at the quern, or hand-mill, grinding the corn that was necessary for himself and his companions. Their chief food was bread and water, or a little milk, when it could be had. No doubt from time to time they might succeed in catching some fish in the River Boyne, which flows through the meadows around Clonard. It was a simple life, but a happy and a heavenly one, when the youthful Apostles of Erin wandered together by the banks of that historic stream, or gathered round their venerable master to hear his lectures, as he sat on the old moat of Clonard, or to listen to his burning words in his little church, when he exhorted them to the love of G.o.d and the contempt of all worldly things for G.o.d's sake.

It was the custom in those days for the students to visit the various saints of Erin, who were celebrated for holiness and learning; and so we find that Columba, when he had finished his studies under Finnian of Clonard, directed his steps to the school of another great master of the spiritual life, St. Mobhi Clarainech of Glasnevin. Before his departure, however, from Clonard, according to one account, the saint was ordained a priest,[239] not by Finnian, for he does not appear to have been bishop, but by Etchen of Clonfad, which is situated a little west of Clonard, and who doubtless exercised at that time the episcopal jurisdiction, which was afterwards exercised by the prelates of Clonard. It is said that it was Finnian's purpose to have Columba ordained a bishop on this occasion, but through some mistake on the part of Bishop Etchen, he was only ordained a priest. Deeming it providential, Columba in his humility would never afterwards consent to be raised to the episcopal dignity.[240]

The students' cells at Glasnevin were situated on one side of the River Tolka, and Mobhi's church was on the other, at or near the spot where the Protestant church now stands. The light-footed youngsters of those days, however, found no difficulty in crossing the rapid and shallow stream at ordinary times. But when the river was swollen with heavy rains, it was no easy task to breast the flood; yet such was Columba's zeal in the service of G.o.d that on one such occasion, to his master's admiration and surprise, he crossed the angry torrent, that he might be present as usual at the exercises in the church. "May G.o.d be praised," said Columba, when he had crossed safely over, "and deliver us from these perils in future." It is said that his prayer was heard; and that all the cells, with their occupants, were suddenly transferred to the other side of the stream, and remained there ever after.

It was doubtless during his leisure hours, while under Mobhi's care at Glasnevin, that Columba used to ramble out to the Hill of Howth, and sitting on the brow of its lofty cliffs, gaze in pensive mood over the wide spreading sea, and contemplate, with a poet's eye, all the stern grandeur of that iron-bound coast. He fed his soul on the glorious vision, and in after years, when surrounded by the sterile rocks of Iona, his sad thoughts often turned to those scenes of his youth, and found expression in words that cannot fail to touch a sympathetic chord in every heart.

"Delightful to be on Benn-Edar Before crossing o'er the white sea, (To see) the dashing of the waves against its brow, The bareness of its sh.o.r.e, and its border.

Delightful to be (once more) on Benn-Edar After crossing the white-bosomed sea; To row one's little coracle, Ochone! on its swift-waved sh.o.r.e.

Ah, rapid the speed of my coracle; And its stern turned on Derry; I grieve at my errand o'er the n.o.ble sea, Travelling to Alba of the ravens.

My foot in my sweet little coracle; My sad heart still bleeding; Weak is the man that cannot lead, Totally blind are the ignorant (of G.o.d's will.)"

Columba had for companions at Glasnevin St. Cannech, St. Ciaran, and St.

Comgall--and during their entire lives a tender and ardent friendship united these holy men together. A pestilence which broke out in A.D. 544, and of which St. Ciaran appears to have died, scattered the holy disciples of St. Mobhi's School; so Columba resolved to return home to his native territory.

When he crossed the stream then called the Bior, but now called the Moyola Water, which flows into Lough Neagh at its north-western extremity, he earnestly prayed to G.o.d to stay the ravages of the terrible "Buidhe Chonnaill" on the southern banks of that stream, so that it might not invade the territories of his kinsmen. His earnest prayer was heard, and thus Tir-Owen and Tir-Connell escaped the dreadful plague.

II.--COLUMBA FOUNDS DERRY.

Columba was now a priest twenty-five years of age; and he began to think of founding a church in his native territory. The _Annals of Ulster_ record the founding of Derry by Columba in the year A.D. 545;[241] and it was brought about in this way. The first cousin of St. Columba, Ainmire, son of Setna, who succeeded to the throne of Tara later on, was in A.D.

545 prince of Ailech and the neighbouring territory. His eldest son Aedh, was then a boy of ten years; but it seems, according to O'Donnell's _Life of Columba_, the king in the name of his son Aedh, offered the fort in which he then dwelt on the site of the present city of Derry to his cousin in order to found his church and monastery. Columba, however, was at first unwilling to accept the gift, because his master Mobhi had not yet given him, as was customary, permission to found a church--doubtless thinking him too young and inexperienced. But Mobhi himself was taken sick, and died of the plague in A.D. 544, shortly after Columba had left him; and before he died he retracted his prohibition, and sent two of his disciples to Columba with his girdle as a sign to give him full permission to act as he pleased. These messengers had just then arrived; and so Columba gladly accepted the gift of his cousin, and founded his church on, what was called then and long after, the Island of Derry. It was a rising ground oval in shape containing 200 acres of land, surrounded on two sides by the Foyle, and on the third by low marshy ground since known as the 'bog.' The slopes of the hill were covered with a beautiful grove of oak trees, which gave its name to the place. In ancient times it was called Daire Calgaich, but after the tenth century it came to be more commonly known as Daire Columcille.

Columcille's original church, called the Dubh-Regles, was built close to the site now occupied by the Roman Catholic Cathedral; and hence it was outside the walls of the modern city. Nigh to it were three wells anciently known as Ad.a.m.nan's Well, and Martin's Well, and Columba's Well.

One of them is, it appears, now dry; and the others are called simply "St.

Columb's Wells." Near to the church there was also erected a round tower, which in like manner has completely disappeared. So anxious was Columba to spare the beautiful oak-grove which covered the hill, that he would not even build his church with the chancel towards the east according to custom, because in that case some of his beloved oaks should be cut down to make room for the church. It was probably for the same reason he built on the low ground at the foot of the hill, instead of on its slope or summit, where the modern city stands. He strictly enjoined his successors to spare the sacred grove, and even directed in case any of the trees were blown down by the storm to give a part to the poor, a part to the citizens, and to reserve another part as fuel for the guest-house. In later ages a cathedral called Templemore was built on the slope of the hill; and the Dominicans, Augustinians, and Franciscans had each a church and a monastery in the city of St. Columba. It also seems that a Cistercian convent was founded there, but not a trace of any of them now remains; so effectually did the imported colonists change the physical as well as the religious aspect of the city.

We know very little of the history of Derry during the period that Columba ruled over his monastery in person. He always loved it dearly, and many a time his heart turned fondly from his lonely island in the Scottish main to his beloved Derry.

"The reason I love Derry is For its peace, for its purity, And for its crowds of white angels From one end to the other.

My Derry! mine own little grove!

My dwelling, my dear little cell; O eternal G.o.d, in heaven above.

Woe be to him, who violates it!"

From all the highlands and valleys of Tir-connell his kith and kin rallied round the young monk in his infant monastery. It was built on the border-land between the territories of Eoghan and Conal; and in after ages every acre of its termon lands was stained with blood, shed in fratricidal strife by the two great clans of the north. It stood, too, under the shadow of that ancient keep, the Grianan of Ailech, which, it is said, was the abode of the northern kings long before the Christian era. It was certainly the Royal Fortress of the Hy-Niall in their proudest days, and still rears its stately walls, that overlook at once the Foyle and the Sw.i.l.l.y, as if in silent scorn of time and storm and man.

It will help us to understand better the subsequent history of Columcille, if we try now to realize what manner of man he was. He came of a fierce and haughty race, and seems to have been himself by nature, notwithstanding his name, a man of ardent temperament and strong pa.s.sions.

He was, says an ancient commentator,[242] quoting from a still more ancient poet, "a man of well-formed and powerful frame; his skin was white, his face was broad and fair and radiant, lit up with large grey luminous eyes; his large and well-shaped head was crowned (except where he wore his frontal tonsure) with close and curling hair. His voice was clear and resonant, so that he could be heard at the distance of fifteen hundred paces, yet sweet with more than the sweetness of the bards." Truly a great and striking man to hear and to look at; one to admire but also to fear, and moreover, animated with lofty purpose, and inspired with all the dauntless courage of his race. In many respects his character appears to us to bear a very striking resemblance to the character of the Prince of the Apostles both in its strength and in its weakness.

Doubtless such a man as we have described, found it not only useful, but necessary to chastise his body and bring it under subjection. "Though my devotion is delightful," he is represented as saying of himself, "I sit in a chair of gla.s.s, for I am fleshly and often frail."[243] We are told that he practised the most extreme austerities. He barely took food enough to sustain nature, and that was of the simplest kind. "He did not," says the _Felire_, "take as much in a week as would serve for one meal of a pauper." He abstained from meat and wine, living exclusively on bread and water, and vegetables--sometimes contenting himself with nettles. He slept on the bare ground with a stone for a pillow, and a skin for a coverlid.

Three times at night he rose to pray; and often scored his flesh with the discipline in atonement for his sins. By day he read, or preached to the brethren, or recited the divine office; and not unfrequently he took a share in the manual labour of the monks--carrying on his own broad bare shoulders the sacks of meal from the mill to the kitchen.

No wonder with such an example before their eyes that the young n.o.bles of Tirconnell strove with generous emulation to excel each other in the service of G.o.d. What marvel if the white-robed brethren under such a master became angels in the flesh; and what wonder if G.o.d's angels came down from heaven, and "crowded every leaf on the oaks of Derry," to listen to such a brotherhood chanting at midnight's hour and at morning's dawn the inspired strains of the Hebrew Bard?

III.--THE SCHOOLS OF DURROW AND KELLS.

We know from the express statement of Venerable Bede that Columba founded the n.o.ble monastery of Durrow before he left Ireland for Iona.[244] Like Derry, it takes its name from an oak-grove; for it means the Plain of the Oaks--in Irish _Dair-magh_. It was anciently called Ros-grencha--the oak plain of the far famed Ros-grencha--and also Druim-Cain, or the Beautiful Hill; and even to-day whoever wanders through the rich pastures and the stately groves of Durrow will readily admit that it well deserves its ancient name. It is situated not far from Clara in the barony of Ballycowan, in the King's County; but in the time of Columcille it formed part of the ancient kingdom of Teffia. Aedh, son of Brendan, prince of the territory, gave it to Columcille for the purpose of founding a monastery.

It is true that Brendan himself was alive until A.D. 576; but, as not unfrequently happened in Erin, after the death of Crimthann in A.D. 533 the lordship pa.s.sed not to his brother, but to his nephew, Brendan's son, who doubtless had been previously recognised as the tanist. If, as Bede says, the monastery was founded before Columba set out for Britain in A.D.

563, it certainly was not completely founded; for several years after Columba's arrival in Britain we read of the building of the Great House of the monastery--whether that was, as Petrie thinks, the round tower, or what is more likely, a larger church than the original one designed to accommodate the enlarged community.

We may a.s.sume then that Durrow was founded about A.D. 553, that is seven years after the foundation of Derry. By this time the reputation of Columba had spread far and wide over the entire kingdom. His 'cousins' too of the Southern Hy-Niall then reigned at Tara, and at this period the saint seems to be on friendly terms with that branch of his family. Being so famous and so influential, it is not to be wondered at that Columba was invited to found monasteries through almost all the northern half of Ireland to which even Durrow at that period belonged.

Several interesting incidents are recorded by Ad.a.m.nan in his _Life of Columba_ having reference to Durrow. The monks, it seems, had an orchard near the monastery on its southern border, and in the orchard there was one tree that produced a great abundance of apples; but they were so bitter that no one would eat them. The saint hearing every one complaining of the sour apples, raised his hand and blessed the tree in the name of Almighty G.o.d, and lo! at once every apple on the tree became sweet and good to eat.

Even when he was in Iona Columba was solicitous about his beloved monks of Durrow. One cold winter's day the saint in Iona was very sad, and shed silent tears. Diarmait, his attendant, asked what troubled him; and Columba replied, that he was sore grieved because he saw in spirit how Laisren, the prior of Durrow, kept his poor monks working on that bitter day in building the Great House.[245] At the very same moment Laisren in Durrow found himself moved by some internal suggestion, and bade the monks, as the weather was so severe, to get their dinner, and take rest for the remainder of the day. This too was made known in spirit to Columba, and he greatly rejoiced.

On another occasion during the building of the same Great House, Columba in spirit saw one of the monks falling from the very top of the roof.

"Help! help!" cried the saint--and lo! the guardian angel of Iona flew to the monk's aid at the prayer of Columba, and caught him up before he fell to the ground. Such is the speed of an angel's flight, and the virtue of a saint's prayer; for it is written, "He hath given His angels charge over thee; to keep thee in all thy ways. In their hands they shall bear thee up; lest thou dash thy foot against a stone."[246]