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harp-their favourite instrument. But they were particularly famous for their knowledge of the Holy Scriptures; and their love of Bible truth was the parent of their missionary zeal. Bede tells us that, at an advanced period of the seventh century, many of the English nobility, with others of their countrymen, flocked to Ireland for religious instruction. "The Irish," says he, "most willingly received them all, and took care to give them their daily sustenance without charge, as well as to furnish them with books to read, and gratuitous tuition."2

This resort of students to Ireland did not fail to excite jealousy on the part of Anglican churchmen. In A.D. 668 an eastern monk named Theodore, one of the most learned men of his age, was made Archbishop of Canterbury; and though he was far advanced in life at the period of his elevation to the primacy, he continued for many years afterwards to render good service to his adopted country. He gave instruction himself; he established schools throughout South Britain; and he laboured in various other ways to promote the cause of education. He was accompanied into England by another foreigner, named Adrian, who aided him most efficiently in his efforts to diffuse a taste for literature. The fame of these two distinguished scholars did not put an end to the resort of students to Ireland; and Aldhelm, abbot of Malmesbury, writing about the end of the seventh century, can scarcely express himself with calmness when adverting to their continued migration. "Why," said he, "should Ireland -whither troops of students are carried in fleets from this country-enjoy any such ineffable distinction, as if here, in

1 One of Columbkille's disciples thus laments the death of his master :-"Like a song to a harp without the ceis (bass string) are we after being deprived of our noble." O'Donovan's Annals of the Four Masters, at A.D. 593. See also Columbanus, Ad Hibernos, No. iv. p. 12, note. O'Curry maintains that the ceis was no material part of the harp at all, but that the word signifies simply the harmonized tones or tune of the instrument." Manners and Customs of the Ancient Irish by Sullivan, iii. 253.

2 Bede, iii. 27.

3 He is said to have been the teacher of the Venerable Bede, one of the most distinguished scholars of the eighth century. See Collier's Ecclesiastical History of Great Britain, i. 263. London, 1840.

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the rich soil of England, Greek masters or Roman chiefs cannot be found, who can solve the tough problems of the heavenly library to inquiring sciolists? Though Ireland rich and flourishing in students and lectors-resembling, so to speak, the numerous flocks in the pastures-is adorned, like the poles of heaven, with the twinklings of stars in sparkling constellations, yet Britain of western clime, placed almost on the extreme margin of the world, possesses, as it were, a splendid illustration of the flaming sun and of the moon. speak of the Pontiff Theodore, nurtured from the beginning of his education in the best philosophical learning. I speak also of Adrian, his companion, inexpressibly endowed with choice accomplishments. Boldly and openly bearing my testimony, the deceitful trifling of falsehood being laid aside, the impartial judgment of truth holding the balance, I shall give my decision. Though Theodore, of blessed memory,1 guiding the helm of the high priesthood, were surrounded with a crowd of Hibernian scholars as a fierce boar in the midst of a growling ring of mastiffs-with his grammatical tooth at once ready for the onslaught, he scatters with ease the rebel phalanxes."2 These words were addressed to Eahfrid, a young Englishman who had just returned from Ireland after having spent there six years in study; and though Aldhelm professes to speak very much in the style of banter, it is quite evident that he was more than half in earnest, and that he could not well conceal the mortification with which he viewed the high reputation still maintained by the Hibernian seminaries. Such an exhibition of feeling came with a very indifferent grace from this abbot of Malmesbury, who had himself been indebted for his instruction to Mailduf, a learned Irishman, said to have been the founder of his monastery 3

1 Theodore died A.D. 690, at the age of 88. He must have died some time before these words were written.

2 Epistle xiii. Ussher's Sylloge, Works, iv. 451-2. Aldhelm's works may be found in Migne, Patrol. Curs. tom. lxxxix.

3 William of Malmesbury, i. 2; and Lanigan, iii. 98. The place was, it appears, at first called Maildufsbury-changed into Malmesbury. Bede speaks of Aldhelm as "Abbas monasterii quod Maildufi urbem nuncupant." Lib. v. 18. As to Aldhelm, see afterwards Chap. iv. p. 61, note 2.

But though Ireland in the seventh century enjoyed a distinguished reputation for literature and piety among the nations of Europe, we greatly mistake if we imagine that the designation "Isle of Saints" was fairly descriptive of the general character of its population. At that time the entire West was sunk in intellectual as well as spiritual degradation; the French Kings-the eldest sons of the churchwere monsters of iniquity; and even the Italian Bishops were so ignorant that the Pope was obliged to apologise for the rusticity of the deputies he then sent into the East to represent him in the Sixth Ecumenical Council. Though Ireland stood so high among the nations of Europe, its inhabitants could not boast, after all, of any very advanced state of civilization. The monkish austerities of its men of learning fostered their spiritual pride, and impaired their intellectual vigour. Whilst the Hibernian saints were so remarkable for their self-denial, their nobility of spirit, and their missionary zeal, their credulity was most childish; and many of them were sadly deficient in the meekness and gentleness of the gospel. Some allowance should perhaps be made for an excitable temperament; but, if we are to credit their biographers, they not unfrequently indulged without compunction in gusts of passion, and poured out imprecations on all who ventured to thwart them in their designs. No wonder that the petty kings and chieftains of the country were so often engaged in hostilities, when their spiritual guides sometimes fomented the discord; and too seldom, by their own example, inculcated the duties of forbearance and forgiveness. In war, both sexes marched to the battle-field; but, about the close of the seventh century, Adamnan, abbot of Hy, secured with difficulty the adoption of a law releasing females from military service.3 The monks, at this time, seem to have cared for no such immunity. When rival fraternities quarrelled, the brethren did not scruple to gird on the sword and decide the contest

1 See Gregory of Tours, iv. 28.

2 In A.D. 680.

See the apology of Pope Agatho in Migue, Patr. Curs. Ixxvvii.

3 Reeves's Adamnan. Appendix to preface 1. and liii.

in a deadly encounter. Later annalists have attempted, by concealment,1 to extinguish the memory of these ecclesiastical scandals; but the facts crop out in more ancient records; and it was not until the beginning of the ninth century that an enactment was made exempting the "clergy of Ireland for ever from expeditions and hostings."2

1 See Reeves's Adamnan. Additional notes, 255. See also Annals of Loch Cé, vol. i. preface p. 41. London, 1871; and O'Donovan's Four Masters,

i. 413, note. In Archbishop Colton's Visitation by Reeves, p. 94, the reader may find records of many wars of the monks in the eighth and ninth centuries.

2 This law was made A. D. 804. Reeves's Adamnan. Additional notes, 255. See also O'Donovan's Four Masters, at A.D. 799.

CHAPTER IV.

FROM THE DEATH OF COLUMBKILLE TO THE DEATH OF ADAMNAN. A.D. 597 TO A.D. 704.

THE EASTER CONTROVERSY AND THE CLAIMS OF ARMAGH,

WHILST Columbanus, Gallus, Kilian, and other Irish missionaries, were labouring with so much success on the Continent of Europe, changes of considerable importance were taking place at home. The year in which Columbkille died, (A.D. 597), marks the commencement of a new era in the ecclesiastical history of the British Isles. Exactly at that date the monk Augustine, with his forty companions, arrived in England on a mission from Rome. He was deputed by Pope Gregory the Great to attempt the conversion of the pagan Saxons then in possession of the country. His mission was a great success; for kingdom after kingdom of the heptarchy embraced the Christian faith. But these gratifying results are not to be ascribed entirely to the labours of the agents of Gregory: as missionaries from the monastery of Iona-most of whom appear to have been Irishmen-cooperated efficiently in the work of evangelization. It has been shown that the inhabitants of by far the greater part of England were converted by these Scottish Scottish and Irish preachers.1

The Romish monks, sent on the mission to South Britain,

1 Ussher's Religion of the Ancient Irish and British, chap. x. Works, iv. 357. "We are bound to remember," says Dr. Wordsworth, the present bishop of Lincoln, "that in a great measure, we owe our Christianity to Ireland: and, alas ! we may not forget, that Ireland owes her Romanism to us." History of the Church of Ireland, p. 76.

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