Old English Libraries | Page 5

a
manuscript to Britain, stopping him, and there and then dictating to
secretaries a copy of the precious book which had so nearly escaped
him.[3]
[1] Healy, 46.
[2] Healy, 50.
[3] Sandys, i. 245
Section II
Monachism of this Eastern type came from Gaul to Ireland.[1] St.
Patrick received his sacred education at Marmoutier; under Germanus

at Auxerre; and possibly at Lerins. His companions on his mission to
Ireland, and the missionaries who followed him, nearly all came from
the same centres. Naturally, therefore, the same practices would be
observed, not only in regard to religious discipline and organisation,
but in regard to instruction and study. Even the mysterious Palladius,
Patrick's forerunner, is said to have left books in Ireland.[2] But the
earliest important references to that use of books which distinguishes
the educated missionary from the mere fanatical recluse are in
connexion with Patrick. Pope Sixtus is said to have given him books in
plenty to take with him to Ireland. Later he is supposed to have visited
Rome, whence he brought books home to Armagh.[3] He gave copies
of parts of the Scriptures to Irish chieftains. To one Fiacc he gave a
case containing a bell, a crosier, tablets, and a meinister, which,
according to Dr. Lanigan, may have been a cumdach enclosing the
Gospels and the vessels for the sacred ministry, or, according to Dr.
Whitley Stokes, simply a credence-table.[4] He sometimes gave a
missal (lebar nuird). He had books at Tara. On one occasion his books
were dropped into the water and were "drowned." Presumably the
books he distributed came from the Gallic schools, although his
followers no doubt began transcribing as opportunity offered and as
material came to hand. Patrick himself wrote alphabets, sometimes
called the "elements"; most likely the elements or the A B C of the
Christian doctrine, corresponding with the "primer."[5]
[1] On the connection between Eastern and Celtic monachism, see
Stokes (G.T.).
[2] Stokes (W.), T. L., i. 30; ii. 446.
[3] Ib. ii. 421; ii. 475.
[4] D. N. B., xliv. 39; Stokes (W.), T. L., i, 191.
[5] Abgitorium, abgatorium; elementa, elimenta. Stokes (W.), T. L., i.
cliii.; also). 111, 113, 139, 191, 308, 320, 322, 326, 327, 328.
This was the dawn of letters for Ireland. By disseminating the
Scriptures and these primers, Patrick and his followers, and the train of

missionaries who came afterwards,[1] secured the knowledge and use
of the Roman alphabet. The way was clear for the free introduction of
schools and books and learning. "St. Patrick did not do for the Scots
what Wulfilas did for the Goths, and the Slavonic apostles for the Slavs;
he did not translate the sacred books of his religion into Irish and found
a national church literature.... What Patrick, on the other hand, and his
fellow-workers did was to diffuse a knowledge of Latin in Ireland. To
the circumstance that he adopted this line of policy, and did not attempt
to create a national ecclesiastical language, must be ascribed the rise of
the schools of learning which distinguished Ireland in the sixth and
seventh centuries."[2]
[1] In 536, fifty monks from the Continent landed at
Cork.--Montalembert, ii. 248n. Migrations from Gaul were frequent
about this time.
[2] Bury, 217; cp. 220.
Mainly owing to the labours of Dr. John Healy, we now know a good
deal about the somewhat slow growth of the Irish schools to fame; but
for our purpose it will do to learn something of them in their heyday,
when at last we hear certainly of that free use of books which must
have been common for some time. From the sixth to the eighth century
Ireland enjoyed an eminent place in the world of learning; and the lives
and works of her scholars imply book-culture of good character. St.
Columba was famed for his studious occupations. Educated first by
Finnian of Moville, then by another tutor of the same name at the
famous school of Clonard, he journeyed to other centres for further
instruction after his ordination. From youth he loved books and studies.
He is represented as reading out of doors at the moment when the
murderer of a young girl is struck dead. In later life he realized the
importance of monastic records. He had annals compiled, and bards
preserved and arranged them in the monastic chests. At Iona the
brethren of his settlement passed their time in reading and transcribing,
as well as in manual labour. Very careful were they to copy correctly.
Baithen, a monk on Iona, got one of his fellows to look over a Psalter
which he had just finished writing, but only a single error was

discovered.[1] Columba himself became proficient in copying and
illuminating. He could not spend an hour without study, or prayer, or
writing, or some