Old English Libraries | Page 6

other holy occupation.[2] He transcribed, we are told,
over three hundred copies of the Gospels or the Psalter--a
magnification of a saint's powers by a devout biographer, but
significant as it testifies to Columba's love of studious labours, and
shows how highly these ascetics thought of work of this kind. On two
occasions, being a man as well as a saint, he broke into violence when
crossed in his love of books. One story tells how he visited a holy and
learned recluse named Longarad, whose much-prized books he wished
to see. Being denied, he became wroth and cursed Longarad. "May the
books be of no use to you," he cried, "nor to any one after you, since
you withhold them." So far the tale is not improbable, but a little
embroidery completes a legend. The books became unintelligible, so
the story continues, the moment Longarad died. At the same instant the
satchels in all the Irish schools and in Columba's cell slipped off their
hooks on to the ground.
[1] Joyce, i. 478
[2] Adamnan, lib. ii. c. 29, iii. c. 15 and c. 23.
A quarrel about a book, we are told, changed his career. He borrowed a
Psalter from Finnian of Moville, and made a copy of it, working
secretly at night. Finnian heard of the piracy, and, as owner of the
original, claimed the copy. Columba refused to let him have it. Then
Diarmid, King of Meath, was asked to arbitrate. Arguing that as every
calf belonged to its cow, so every copy of a book belonged to the owner
of the original, he decided in Finnian's favour. Columba thought the
award unjust, and said so. A little later, after another dispute with
Diarmid on a question of monastic immunity, he called together his
tribesmen and partisans, and offered battle. Diarmid was defeated. For
some reason, not quite clear, these quarrels led to Columba's voluntary
exile(c. 563). He sailed from Ireland, and landed upon the silver strand
of Iona, and to the end of his days his work lay almost entirely amid the
heather-covered uplands and plains of this little island home.[1] Iona
became a renowned centre of missionary work, quite overshadowing in

importance the earlier "Scottish" settlement of Whitherne or Candida
Casa. Pilgrims went thither from Ireland and England to receive
instruction, and returned to carry on pioneer work in their own
homeland. Thence went forth missionaries to carry the Christian
message throughout Scotland and northern England. Perhaps, too, here
was planned the expedition to far-off Iceland. "Before Iceland was
peopled by the Northmen there were in the country those men whom
the Northmen called Papar. They were Christian men, and the people
believed that they came from the West, because Irish books and bells
and crosiers were found after them, and still more things by which one
might know that they were west-men, i.e. Irish."[2]
[1] Dr Skene says the Psalter incident "bears the stamp of spurious
tradition"; so does the Longarad story; but it is curious how often
sacred books play a part in these tales.
[2] Henderson, Norse Influence on Celtic Scotland, 5-6.
Not only to the far north, but to the Continent, did the Irish press their
energetic way. In Gaul their chief missionary was Columban (c. 543 -
615), who had been educated at Bangor, then famous for the learning of
its brethren. His works display an extensive acquaintance with
Christian and Latin literature. Both the Greek and Hebrew languages
may have been known to him, though this seems improbable and
inconceivable.[1] In his Rule he provides for teaching in schools,
copying manuscripts, and for daily reading.[2]
[1] Moore, Hist. of Ireland, i. 266.
[2] Healy, 379; Stokes (M.) 2, 118. Ergo quotidie jejunandum est, sicut
quotidie orandum est, quotidie laborandum, quotidie est legendum.
The monasteries of Luxeuil, Bobio, and St. Gall, founded by him and
his companions on their mission in Gaul and Italy, became the homes
of the most famous conventual libraries in the world--a result surely
traceable to the example set by the Irish ascetics, and to the tradition
they established.[1]

[1] A ninth century catalogue of St. Gall mentions thirty-one volumes
and pamphlets in the Irish tongue--Prof. Pflugk-Harttung, in R. H. S.
(N. S.), v. 92. Becker names only thirty, p. 43. At Reichenau, a
monastery near St. Gall, also famous for its library, there were "Irish
education, manuscripts, and occasionally also Irish monks." "One of
the most ancient monuments of the German tongue, the vocabulary of
St. Gall, dating from about 780, is written in the Irish character."
Other Irish monks are better known for their literary attainments than
for missionary enterprise. St. Cummian, in a letter written about 634,
displays much knowledge of theological literature, and a good deal of
knowledge of a general kind.[1] Another