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148 Ib. p. 33.
149. MS., Brit. Mus., Nero, A. vii.
150. Ancient Laws, vol. iii. p. 13.
151. Ib. p. 17.
152. Ib. p. 35.
153. This is the number we have seen in the small establishment of Mobhi Clarenach. Saint Brendan went to Bishop Ere when five years old, ‘ad legendum ... et quinquaginta ex illis manserunt sub lege Sancti Episcopi Erci usque ad mortem suam.’ Act. S. Brendani, c. vi.
154. Postea navigavit Sanctus Brendanus in peregrinatione ad Britanniam, adivitque sanctissimum senem Gilldam, virum sapientissimum in Britannia habitantem, cujus fama sanctitatis magna erat. Act. Brendani, c. xv. It is usually stated that he went to Armorica, or Bretagne, but by Britannia, when used without qualification, Britain can only be meant.
155. Et benedicentibus se invicem Sanctus Brendanus et Sanctus Gilldas cum suis fratribus civitatisque illius habitatoribus, recessit inde. Et in alia regione in Britannia monasterium nomine Ailech sanctissimus Brendanus fundavit. Atque in loco alio in Britannia in regione Heth, ecclesiam et villam circa eam assignavit et ibi magnas virtutes beatus Pater Brendanus fecit: et postea navigavit ad Hyberniam. Vit. Brendani, c. xvi. The passage is thus given in the Brussels edition:—Postea flentibus omnibus profectus est ac in Britanniam remeavit ac duo monasteria, unum in insula Ailech, alterum in terra Ethica in loco nomine Bledua fundavit.
156. See Reeves’s Adamnan, ed. 1874, p. 303.
157. In the Life quoted, the term ‘regio’ is applied equally to both; but Dr. Reeves has shown that this term is used for an island, and in the Brussels edition of the Life, it is expressly called ‘insula.’ It is supposed by Dr. Lanigan to be Alectum in Armorica, but the name of Britannia usually designates Britain.
158. Fordun’s Chronicle, ed. 1872, vol. ii. p. 24.
159. The parsonage and vicarage teinds of the islands of Ilachinive and Kilbrandon belonged to the priory of Oronsay, and were in 1630 granted, with the lands of Andrew, bishop of Raphoe
and prior of Oronsay, to John Campbell, rector of Craignish.— Origines Parochiales, vol. ii. part i. p. 276.
160. This appears from the notice in the Annals of Ulster, in 568, of an expedition to the Western Region or Western Isles, by Colman Beg. son of Diarmait, and Conall, son of Comgall (of Dalriada). The Four Masters in the parallel passage have ‘Sol and Ile’—Sheil and Isla.
161. See Preface to Dr. Reeves’s Adamnan for an account of these Lives.
162. Adamnan, Pref. 2, and B. i. c. 7.
163. Adamnan, B. iii. c. 4.
164. See Adamnan, Book iii. c. 5. This transcript appears to have been the book termed the Cathach, which remained among the relics of St. Columba, and the tradition seems to have been connected with it.
165. See Adamnan, B. i. cc. 7, 30, 32, 35; B. ii. cc. 29, 37, 42, 44; in which ten different visits to Ireland are recorded.
166. Pro Christo peregrinare volens.
167. Chron. of the Picts and Scots, pp. 80, 82.
CHAPTER III.
THE MONASTIC CHURCH IN IONA.
A D 563. St. Columba crosses from Ireland to Britain with twelve followers.
‘In those days the Saint, with twelve disciples, his fellow-soldiers, sailed across to Britain.’[168] Such is the short and simple statement of Columba’s earliest biographer. Adamnan gives us the additional information that it was ‘in the second year after the battle of Culdremhne, that is, in the year 563, and in the forty-second of his age, that Columba, resolving to seek a foreign country for the love of Christ, sailed from Scotia, or Ireland, to Britain.’[169] In the same year, which is again marked by Adamnan as being two years after the battle of Culdremhne, we find him living in Britain with King Conall, son of Comgall,[170] the successor of that Gabhran who had met his defeat and death in the battle with the powerful king of the Picts in 560. The territories occupied by the Scots of Dalriada had in consequence been much restricted, and for the time probably did not extend much beyond the peninsula of Kintyre, and perhaps Cowal, for while his predecessors are termed Ri Alban by the old annalist Tighernac, Conall bears the title of Ri Dalriada only. His chief seat appears at this time to have been at a place which the annalist calls Delgon, or Cindelgend, in Kintyre; and it seems to have been situated on the west coast of Knapdale.[171] The curious cave chapel at Cove, on Loch Caolisport, which tradition says was Columba’s first church in Scotland before he sailed to Iona, is probably connected with his residence with King Conall.[172] Columba seems to have followed the mode usual at the time of commencing a missionary work, by exhibiting the Christian life in its purity and self-denial, as well as by preaching the Word; and accordingly Bede tells us that he converted the Pictish nation ‘by example as well as by the Word.’[173] His first object therefore would be to obtain the grant of some island suitably situated for his purpose, where he could found one of those primitive Celtic
monasteries in which alone it was at the time possible to lead the Christian life. The island selected for the purpose was that small island which is separated from the great island of Mull by a narrow channel, and which bore the name of Ia or Hii, now called Iona.[174] It has been made a subject of controversy whether Columba received the donation of this island from Conall, the king of Dalriada, or from Brude, the king of the Picts; and a rather profitless discussion has followed upon it. The principal authorities are, on the one side, the old annalist Tighernac, and on the other, the Venerable Bede; but although the latter historian preceded the former by at least three hundred years, it is maintained that Tighernac was likely to be better informed. In recording the death of King Conall in 574, he adds that ‘it was he who immolated the island of Ia to Columcille.’[175] Bede’s account, however, is very circumstantial. He says, on his first mention of the island of Hii, ‘which island belongs indeed to the realm of Britain, being separated from it by a sound of no great size; but was, by the donation of the Picts who inhabit these districts of Britain, given over to the Scottish monks from whose preaching they had received the faith of Christ.’[176] These accounts, though involving an apparent contradiction, are not in reality inconsistent with each other. Before the settlement of the Irish colonists in Dalriada, the districts forming it were occupied by a Pictish population. The Scots extended themselves by degrees, and some time prior to 560 their possessions had probably reached, at all events, the islands of Mull and of Iona. The Dalriads were already Christians. Whatever they won for themselves was also won for the Christian Church; and there is reason to think that there was an earlier Christian establishment on the island. Still, because it was situated on the frontiers of the Dalriads and the Picts, when the former were driven back by Brude, the king of the Picts, in 560, this part of the country must have been lost to them in actual possession. They would, however, claim it as their right, and hope to regain it. When Columba came on the avowed mission of endeavouring to convert these Picts, the Dalriadic king would naturally point to Iona as a suitable position for his mission, and convey to him such right in it as he possessed. On the other hand, Bede does not anywhere say that it was given to him by the Pictish monarch, but that it was a
donation from the Picts who inhabited the districts of Britain from which the island was separated by a narrow strait. These would naturally form the first fruits of the saint’s mission, and their donation would be one, not of the Pictish nation at large, but of the tribe of the land, which we know was an essential preliminary to the foundation of these monastic establishments in Ireland. Accordingly the ancient tract called the Amra Choluimchilli describes Columba as ‘a noble one who sought seven tuaths, and definite for indefinite in it, or five tuaths of Erin and two tuaths in Alban.’[177]
Founds a monastery in Iona.
Columba thus commenced his mission by founding his monastery in the island of Iona. According to the old Irish Life, it was on Whitsun Eve, which in that year fell on the 12th of May, that he arrived in the island, when, we are further told, ‘two bishops who were in the island came to lead him by the hand out of it; but God now revealed to Columcille that they were not true bishops, whereupon they left the island to him, when he told of them their history and their true adventures.’[178] They were no doubt the remains of that anomalous church of seven bishops which here, as elsewhere, preceded the monastic church; and Columba appears to have refused to recognise them as legitimately entitled to the character of bishops, and the island was abandoned to him. It was an island well adapted in situation for his purpose, and must have possessed many attractions to one who, like Columba, possessed an intense love of nature and of natural objects, had the soul of a poet, and desired to combine with his active missionary work a life of purity and self-denial.
Description of the Island.
No one who pays merely a flying visit to Iona in an excursion steamer, with a crowd of tourists, and sees apparently a desolate-looking island with a few grey ruins, through which he is hurried by the guide in order that he may return in the steamer the same day, can form any conception of its hidden beauties,—its retired dells, its long reaches of sand on shores indented with quiet bays, its little coves between bare and striking rocks, and the bolder rocky scenery of its north-western and southwestern shores, where it opposes wild barren cliffs and high rocky islets to the sweep of the Atlantic. Columba could hardly find a spot better adapted for the foundation of an island monastery which was
to form the centre of a great missionary work, and to exhibit the Christian life in contrast with the surrounding paganism. He would find himself in possession of an island lying north-east and southwest, and separated from the island of Mull by a narrow channel of about a mile broad. Its length, about three miles and a half, and its breadth, about a mile and a half. In the centre of the island he would see a plain extending across it—at its narrowest part—from the eastern to the western sea, presenting apparently fertile land well adapted for agriculture or pasture, and, in the middle of it, a small green hillock surmounted by a circle of stones.[179] North of this plain, on the western shore, he would see a tract of wilder ground consisting of small grassy patches, or dells alternating with rocky elevations, culminating in the highest hill in the island, now called Dunii;[180] and on the northern shore, a strip of low land extending from the base of the hill to the sea, and terminating at the north-east end of the island in a stretch of the purest white sand, which was destined to be afterwards the scene of a cruel slaughter of the monks by the Danes. South of this plain he would see a tract of low fertile land, extending along the eastern shore, and sloping gently towards the sea; and through the centre of it a stream issuing from some marshy ground which separates the level fields from the bold barren tract on the west, and extends from the foot of Dunii, and trickling through a small channel into the sea. On the south of this stream he would find the plain hounded on the west by a natural bulwark of rocky elevations, and between it and the sea he would probably find the ancient cemetery in which the founders of the Dalriadic colony and their successors, down to his own time, were buried; and farther south, on the shore, a little harbour, or landingplace, for persons crossing the channel from Mull. If he ascended Dunii, he would find that Iona formed the centre of an archipelago of islands. On the north he would see the lofty island of Rum and the low shores of Canna, and behind them the distant and striking forms of the Coollin Hills in Skye.[181] Looking west, the horizon would be bounded on the north-west by the island range consisting of the two islands of Coll and Tiree, and on the south-west the distant shores of Isla would be visible. Looking south over the low land of the Ross of Mull, the hills called the Paps of Jura would be very conspicuous,
while the Garveloch islands, lying between it and Mull, are hidden by the intervening land. Below him, his eye would dwell on that part of the level fertile plain which extends from the foot of Dunii, where it is separated from the more northern plain by a line of rocky knolls, to the stream which flows from the marshy ground on the south. Here no object would arrest his gaze on the sloping plain save two isolated rocky hillocks on its highest level, and a large flat boulder stone between them and the sea, which must have travelled, in the glacial period of prehistoric times, across the channel from the opposite coast of Mull. This part of the plain would appear to him to present a favourable site for his monastery, while, by forming an artificial lake out of the marsh from which the stream flowed, he might increase its volume so as to enable it to turn a small mill, near which he would place a kiln for drying the grain, and a barn for storing it.[182] We may well suppose that Columba, when he first surveyed his newly acquired island and thus looked around him, would form the silent resolution that here he would place his central monastery, and that he would not rest till he had planted a Christian church in every island within sight.
South of the central plain, the whole of the southern part of the island consists of rocky elevations separating small grassy ravines, and terminates in the bay called Port-a-churich, where tradition places the arrival of Columba in his curach; and at its south-west corner the island rises into the very perfection of bold rocky scenery. Here the rocky heights which bound the central plain on the southwest are termed Uchdachan, or breasts; and on the highest point overlooking the expanse of the western sea is the cairn called Cul ri Erin, which marks the spot where he is said to have ascended for the purpose of ascertaining if he could discern from it the distant shores of his beloved Erin. Among the several poems attributed to Columba, there is one which so remarkably describes the scene from this spot and the emotions it was calculated to excite in one of his temperament, that it is hardly possible to avoid the conclusion that it contains the genuine expression of his feelings. It bears the title Columcille fecit, and has been thus translated:—
Delightful would it be to me to be in Uchd Ailiun
On the pinnacle of a rock, That I might often see The face of the ocean; That I might see its heaving waves Over the wide ocean, When they chant music to their Father Upon the world’s course; That I might see its level sparkling strand, It would be no cause of sorrow; That I might hear the song of the wonderful birds, Source of happiness; That I might hear the thunder of the crowding waves Upon the rocks;
That I might hear the roar by the side of the church Of the surrounding sea; That I might see its noble flocks Over the watery ocean; That I might see the sea monsters, The greatest of all wonders; That I might see its ebb and flood In their career;
That my mystical name might be, I say, Cul ri Erin (Back turned to Ireland); That contrition might come upon my heart Upon looking at her; That I might bewail my evils all, Though it were difficult to compute them; That I might bless the Lord Who conserves all, Heaven with its countless bright orders, Land, strand, and flood; That I might search the books all, That would be good for any soul; At times kneeling to beloved heaven; At times at psalm-singing; At times contemplating the King of Heaven, Holy the chief;
At times at work without compulsion; This would be delightful.
At times plucking duilisc from the rocks; At times at fishing;
At times giving food to the poor; At times in a carcair (solitary cell).
The best advice in the presence of God To me has been vouchsafed.
The King, whose servant I am, will not let Anything deceive me.[183]
In this island, then, of Iona, Columba founded his church, which not only for a time embraced within its fold the whole of Scotland north of the Firths of Forth and Clyde, and was for a century and a half the national church of Scotland, but was destined to give to the Angles of Northumbria the same form of Christianity for a period of thirty years.
Character of the Columban Church.
In estimating the character of the Columban Church, it has hitherto been too much regarded from a narrow point of view, and its characteristics examined as if it stood alone—an isolated church founded by Columba and unconnected with any other. In addition to this, it has been made the subject of controversy between the Episcopal and Presbyterian churches, and their historians have regarded it through the medium of their own ecclesiastical prepossessions, and claimed it as possessing the essential characteristic of their own church. It must be viewed, however, as in reality a mission from the Irish Church, and as forming an integral part of that church, with which it never lost its connection We should not therefore expect to find that, in character, it materially differed from that church, and we must interpret the indications afforded to us of the peculiarities of the Columban Church, if we are rightly to estimate their nature, by the known institutions of the parent Church of Ireland, of which it was an offshoot. We shall find accordingly that in every respect it resembled the Irish Church of this period. Like that church, it was essentially a monastic church, and also like it we find in it neither a territorial episcopacy nor anything like Presbyterian parity, but the same
anomalous position of the episcopal order The bishops were under the monastic rule, and as such were, in respect of jurisdiction, subject to the abbot, even though a presbyter, as the head of the monastery; but the episcopal orders were fully recognised as constituting a grade superior to that of the presbyters, and the functions which, by the general law of the church, were the exclusive privilege of the episcopate, were not interfered with. Thus while Bede, on the one hand, tells us that the monastery founded by Columba in Iona was wont to have always at its head a presbyterabbot, to whose jurisdiction the whole province and even the bishops themselves were by an unusual arrangement subjected,[184] Adamnan, on the other hand, records two instances of the exercise of episcopal functions, in which they are plainly recognised as the exclusive privilege of a superior ecclesiastical grade. Thus we are told that Findchan, a priest and founder of the monastery of Artchain in Tiree, brought with him from Ireland, under the clerical habit, a certain Aid the Black, who was of a royal family and of the race of the Irish Picts, that he might remain in pilgrimage in his monastery for several years, for Aid had been a very bloodthirsty man, and had slain even the king of Ireland; and that, after Aid had spent some time in his retirement, Findchan, having called in a bishop, had him improperly ordained a priest. ‘The bishop, however, would not venture to lay his hands on the head of Aid, unless Findchan, who was attached to Aid in a carnal way, would place his right hand on his head as a mark of his approval.’ When this ordination became known to Columba he disapproved of it, not because there was anything irregular in the intervention of the bishop, but ‘because Findchan had, contrary to the laws of God and the Church, placed his right hand upon the head of a son of perdition.’[185] On another occasion, when a stranger from the province of Munster, ‘who,’ says Adamnan, ‘concealed through humility the fact that he was a bishop, was invited, on the next Lord’s day, by Columba to join with him in consecrating the body of Christ, that as two priests they might break the bread of the Lord together, Columba, on going to the altar, discovered his rank and thus addressed him:—“Christ bless thee, brother; do thou break the bread alone, according to the episcopal rite; for I know now thou art a bishop. Why hast thou disguised
thyself so long, and prevented our giving thee the honour due to thee?”’[186] We thus see two of the episcopal functions—viz., that of ordination and that of celebrating the eucharist with the pontifical rite —as well as the honour due to those possessing episcopal orders, as fully recognised as was the jurisdiction of the presbyter-abbot over them. The monastery founded by Columba in the island was, like many others of the island monasteries, one which was to consist of one hundred and fifty monks, or persons under the monastic rule. It is thus described in a stanza quoted in the old Irish Life:—
Illustrious the soldiers who were in Hii, Thrice fifty in monastic rule, With their curachs across the sea; And for rowing threescore men.
Site of the original wooden monastery.
The principal buildings of this earliest monastery were, as Adamnan clearly indicates, constructed entirely of wood and wattles, and therefore we cannot expect to find any remains of them to mark the precise spot on which they stood. The present ruins are the remains of stone buildings constructed at a much later period; but we should expect to be able to trace the course of the vallum, or rampart, which bounded the original monastery, and must have been, as is usual, either an earthen rampart, or one composed of mixed earth and stones, if it was not a stone cashel. We should expect, too, to find some indications of what formed its cemetery or burial ground. Then the stream which issues from the Lochan Mor, and is termed the Millstream, must have turned the wheel of a small mill; and near it we should find the remains of the kiln, which was of course a stone building.[187] On the north side of the Mill-stream, near its issue from the lake, is an elevated piece of ground, rectangular in shape, flat on the top, and in part enclosed at the sides, which does not appear to be artificial, though adapted to some purpose. Where this abuts on the stream are the remains of a stone kiln. On its western side, at a little distance from where the stream issues from the lake, is the commencement of an outer rampart, composed of mixed earth and stones, which extends to the end of the plateau and then proceeds
north between the lake and the plain, passing the two isolated rocky knolls on the east side, and terminates in two parallel straight terraces about one hundred and eighty yards long. These are termed Iomaire nan achd ann an breithe, or ‘the Ridge of the Acts in judgment,’ and approach within about fifty yards of the rocky knoll which bounds this plain on the north. Such indications as Adamnan gives of the site of the monastic buildings would place them on the sloping ground between this rampart and the channel. He mentions the vallum, or rampart, the canaba, or kiln, and the horreum, or barn by name; and, though he does not expressly mention a mill, he shows that there was one, as he tells us that one of the crosses was placed in a mill-stone as a pedestal.[188] He speaks of the monasterium, or monastery proper, in terms which show that it contained a refectory of considerable size, in which was a fireplace and a vessel of water.[189] He mentions the hospitium, or guestchamber, which was wattled,[190] and the houses, or cells of the monks, with the plateola, or little court, which they surrounded,[191] and he indicates that these monastic buildings were constructed of wood.[192] He repeatedly mentions the church with its exedra, or side chamber, and terms it an oratorium, which shows that it was a Duirthech or oak building.[193] He frequently alludes to the house, or cell, occupied by Columba himself, which he says was built of planks and placed on the highest part of the ground.[194] Although no remains of these buildings exist, we can gather what their relative position probably was from the buildings of another early monastery founded by Columba, which appear to have been all constructed of stone, and have thus left some remains behind them. In one of the Garveloch islands termed Eilean na Naomh, or the Isle of the Saints, are the remains of some very primitive ecclesiastical buildings which, as we shall afterwards see, we can identify with those of the first monastery Columba founded after that of Iona, and which, fortunately for us, owing to the island being uninhabited, not very accessible, and little visited, have not disappeared before the improving hand of man. The remains are grouped together about the middle of the island, on its south-eastern side. Here there is a small sheltered port or harbour, and near it a spring of water termed Tobar Challum na Chille, or Columba’s well. Near the shore, south of this,
in a sheltered grassy hollow, are the remains of the cemetery, with traces of graves of great age; and adjoining it a square enclosure, or small court, on the east of which are the remains of buildings of a domestic character. North of this is the church, a roofless building, formed of slates without mortar, and measuring twenty-five feet by fifteen. North-east of this is a building resembling the cells appropriated to the abbots of these primitive monasteries. Farther off, on higher ground, are the remains of a kiln, and on a slope near the shore are two beehive cells resembling those used by anchorites.[195] Somewhat of the same arrangement characterised the early monastic buildings at Iona, so far as the existing remains and the indications afforded by Adamnan enable us to fix their site. The small creek now called Port na muintir, or the harbour of the community, considerably to the south of where the mill-stream enters the sea, is, from its situation opposite a similar harbour on the coast of Mull, probably the portus insulæ, or landing-place of the island, mentioned by Adamnan. The remains of the stone kiln fix its site. Columba’s cell was, he tells us, on the highest ground, and another passage shows that it was near a small hillock overlooking the monastery.[196] On the east side of the rampart, however, just where it passes near the isolated rocky knoll called Cnoc na bristeadh clach, is an elevated piece of level ground where the fragments of a cross were found; and here it must have been, for Adamnan tells us that Ernan the priest, who was Columba’s uncle, and presided over the monastery he had founded in the island of Hinba—that is, the very monastery the remains of which we have been describing—feeling himself seriously ill, desired to be taken back to Columba, who set out from his cell to the landing-place to meet him, while Ernan, though feeble, attempted to walk from the landing-place to meet Columba; and, when there were only twenty-four paces between them, Ernan suddenly died before Columba could see his face, and breathed his last as he fell to the ground; and Adamnan adds, ‘that on the spot where he died a cross was raised before the door of the kiln, and another where Columba stood.’ It is obvious from this narrative that the kiln was between Columba’s cell and the landingplace, and the former must have been nearly as far to the north as the latter was to the south-east of it. There in his cell, overlooking the
monastery, Columba sat and wrote or read, having one attendant and occasionally two of the brethren standing at the door and awaiting his orders; and here he slept on the bare ground with a stone for his pillow. From his cell there appears to have been a via or road which crossed the mill-stream in front of the kiln, and led from thence to the harbour or landing-place now called Port na muintir. [197] Then the flat boulder stone fixes the site of the refectory and the other conventual buildings which formed the monastery proper. Adamnan indicates that it was at some distance from the eminence immediately behind Columba’s cell which overlooked it.[198] We learn from an incident mentioned by Adamnan in connection with Cainnech’s monastery of Achaboe in Ireland, that it contained a refectory in which was a table whereon the eulogia, or blessed bread, was divided;[199] and a curious passage in the preface to an old poem attributed to Columba shows us that the same custom was used at Iona, but that a large flat stone was used for a table. It is as follows:—‘On a certain day Columcille was in Hii, and no one was with him except Boithin; and they had no food except a sieve of oats. Then said Columcille to Boithin, “Illustrious guests are coming to us to-day, O Boithin;” and he said to Boithin, “Remain thou here ministering to the guests, whilst I go to the Muillinn, or mill.” He took upon him his burden from off a certain stone that was in the Recles or monastery; Blathnat was its name, and it exists still, and it is upon it that division is made in the Proinntig, or refectory. However, the burden was heavy to him; so that he made this hymn in alphabetical order from that place until he arrived at the mill.’ Another version of the preface says that ‘the name of that stone is Moelblatha, and he left prosperity on all food which should be placed upon it.’[200] The refectory, therefore, was at some distance from the mill, and its site was marked by a stone remarkable enough to have a special name, to be capable of being used as a table, and to survive the building which enclosed it. Between this spot and the sea are the remains of an old burial-ground, marked by two upright pillar stones, over which a third was once placed, resembling a rude cromleac, or stone gateway. The Duirthech, or oratory, was placed probably on a higher part of the sloping ground between the conventual buildings and Columba’s cell. The site thus indicated of the older wooden
monastery places it about a quarter of a mile north of the present ruins, which are on the south side of the mill-stream and therefore between the kiln and the shore. Outside of the vallum, or rampart, was the Bocetum, or cowhouse, mentioned by Adamnan; and the land on the east side of the island, south of the mill-stream, appears to have been used for pasture, while the fertile land forming the western part of the central plain, as well probably as the level land at the north end of the island, was used for tillage; and there appear to have been two granaries for storing the grain—one near the monastery, and the other close to the fields under tillage.
Map of PART OF IONA shewing site of the MONASTERIES.
J. Bartholomew, Edin.r
Constitution of the monastery.
The members of this community were termed brethren. They took a solemn monastic vow on bended knees in the oratorium, and were tonsured from ear to ear— that is, the fore part of the head was made bare, and the hair was allowed to grow only on the back part of the head. They were addressed by Columba as his familia or chosen monks. They consisted of three classes. Those of advanced years and tried devotedness were called seniors. Their principal duty was to attend to the religious services of the church, and to reading and transcribing the Scriptures. Those who were stronger and fitter for labour were termed the working brothers. Their stated labour was agriculture in its various branches, and the tending of the cattle; and probably, in addition to this, the service within the monastery in the preparation of food and the manufacture of the various articles required for personal or domestic use. Among these Adamnan mentions the pincerna, or butler, who had charge of the refectory and its appointments, and the pistor, or baker, who was a Saxon. The third class consisted of the youth who were under instruction, and were termed alumni, or pupils. The dress of the monks consisted of a white tunica, or under garment, over which they wore a camilla, consisting of a body and hood made of wool, and of the natural colour of the material. When working or travelling their feet were shod with sandals, which they usually removed when sitting down to meat. Their food was very simple, consisting of bread sometimes made of barley, milk, fish, eggs; and in Iona they appear to have also used seals’ flesh. On Sundays and festivals, and on the arrival of guests, there was an improvement of diet; and an addition, probably of flesh meat, as mutton or even beef, was made to the principal meal.
With regard to divine worship, Adamnan does not specially mention a daily service; but the recitation of the Psalter is so repeatedly alluded to as an important part of the service, that a part of the day was probably given to it, from which, however, the working
brethren were exempt. But the principal service was unquestionably the celebration of the Eucharist, which took place on the dies dominica, or Lord’s day, on the stated festivals of the church, as well as on such particular occasions as the abbot may have appointed. It is termed by Adamnan ‘the Sacred Mysteries of the Eucharist,’ or ‘the Mysteries of the Sacred Oblation.’ The priest, standing before the altar, consecrated the elements. When several priests were present, one was selected, who might invite a brother presbyter to break bread with him in token of equality. When a bishop officiated, he broke the bread alone, in token of his superior office. The brethren then approached and partook of the Eucharist. The chief festival in the year was the Paschal solemnity, or Easter. The practice of making the sign of the cross is repeatedly mentioned by Adamnan. One very important feature of this monastic system was the penitential discipline to which the monks were subjected. The ordinary discipline consisted of fasting on Wednesday and Friday and during Lent, to which those who practised extreme asceticism added the strange custom of passing a certain time with the body entirely immersed in water, and in that uncomfortable condition reciting the whole, or part, of the Psalter; but when any one, whether lay or cleric, desired to enter upon a special course of exercises, it was usual to select a distinguished saint as his Anmchara, soulfriend, or spiritual director, under whose direction it was fulfilled. After the commission of any offence, the penitent was required to confess his sin before the community, generally on his knees, and to perform such penance as the abbot prescribed, when he was either absolved or enjoined a more lengthened discipline. Adamnan records two instances of this severer discipline. In one, where the sin was a very great one, Columba imposed as a penance perpetual exile in tears and lamentations, among the Britons; and in another, the penitent, who had assumed the clerical habit, was sentenced to do penance for seven years in the island of Tiree, and accomplished his penance in the monastery of Maigh Lunge in that island. In conclusion, all the members of the community, as well as the affiliated monasteries, were, by their monastic vow, bound to yield prompt and implicit obedience to the abbot of the mother church, who was termed holy father and holy senior.[201]
Such is a short view of the character of the monastic system established by Columba in the island of Iona. It presented the same life of strict submission to a rule enforcing observance of religious duty, ascetic practice and self-denial, which characterised the monastic church in Ireland, and its doctrines in no respect differed from those of that church. Their doctrinal system was that common to the Western Church prior to the fifth century, and it is pervaded by the ecclesiastical language of that early period. The divergence which took place between the Irish and the Roman Churches related to points of doctrine, or matters of observance, which emerged in the Western Church after that date, when all intercourse between it and the Churches of Britain and Ireland, beyond the bounds of the Roman empire, had been for the time interrupted; and to the authority of the Church of Rome with regard to such matters of faith and practice, when they again came into contact, the Columban Church, in common with the Irish Church, opposed the custom of their fathers, for which they claimed the sanction of the second general council, held in the year 381. To use the language of Columbanus, the Columban Church ‘received nought but the doctrine of the evangelists and apostles;’ and, as we learn from Adamnan, the foundation of Columba’s preaching, and his great instrument in the conversion of the heathen, was the Word of God. [202]
St. Columba’s labours among the Picts.
Such then was the form in which, in the monastery founded by him in the island of Iona, Columba exhibited the Christian life to the surrounding heathen, and such the spirit in which he proceeded to do battle with the paganism which confronted him. Directly facing him to the east was the great pagan nation of the northern Picts, occupying the whole of Scotland north of the great range of the Mounth, and extending from sea to sea. Immediately before him, separated from Iona by a narrow channel, was the large island of Mull, with its low flat promontory stretching out towards the island; and behind it, on the mainland, extended the western districts of Ardnamurchan, Morven, and Lochaber, separated from the main body of the Pictish kingdom by the western part of the range of Drumalban, that part of it which was situated south of the Mounth forming the eastern boundary of the Scottish kingdom of Dalriada. It was probably not long before the influence of the little colony of Christian monks, and that of its founder, was felt in the neighbouring districts occupied by a Pictish population. Columba appears to have been two years on the island before he attempted to approach the powerful monarch of the Pictish nation, who was the more direct object of his mission, and in that period he probably won over the greater part of the people of the districts of Ardnamurchan and Lochaber. In Adamnan’s narrative he appears three times in the former district, which he appropriately terms that ‘stony region;’ on one occasion, travelling through it with two of his monks; on another, baptizing a child presented to him by its parents, who must have been already converted; and, on a third, denouncing some Scottish pirates, who had robbed Columban, whose guest he was then, and who is termed his friend.[203] In Lochaber he appears twice: once as the guest of a man of humble condition, who was the owner of five heifers, and whom the Saint blessed; and, a second time, when he relieves a very poor peasant who had come to him. These notices seem to indicate that Columba had at an early period made his way as a missionary among the rural population of these districts.[204] It was in the year 565, two years after he landed in Iona, that he appears to have crossed the great mountain barrier of Drumalban and
