[27a], [27b], [27c]. Reeves, Wm., Adamnan, p. 279.
[28a], [28b], [28c]. Joyce, P. W., op. cit. p. 81.
[29a], [29b], [29c]. Warren, F. E., op. cit. pp. 14, 15; Conyngham, D. P., op. cit. p. 542.
[30a], [30c]. Healy, John, op. cit. p. 160. [30b]. Date of the foundation is uncertain. Conyngham, D. P., op. cit. p. 543 states that it was founded in the Fifth Century.
EDUCATIONAL SIGNIFICANCE OF THE ORGANIZATION
OF THE IRISH CHURCH.
From what has been said about the spread of monasticism in Ireland in the sixth century it is evident that the whole organization of the Church in Ireland was being placed on a monastic basis. The importance of this type of organization from an educational standpoint will be evident when we recall the actual condition of society at this particular period. Closely related to the monastic character of the Irish Church was its missionary character. How far reaching the influence of the Irish Monastic Church was, can be judged from a brief survey of the distribution of Irish monasteries in Britain and on the Continent. A list of 122 monasteries founded by Irish monks in Scotland, in England and on the Continent was collected by Colgan in a lost work of which the index has been preserved and printed.[105] Another writer has shown that Ireland sent 115 missionaries into Germany, 45 into France, 44 into England, 36 into Belgium, 25 into Scotland and 13 into Italy.[106] According to the testimony of Jonas, biographer of Columbanus, about 620 missionaries went into Bavaria from Luxeuil, the headquarters of the missionary work of Columbanus. No doubt, some of these were natives of Gaul, but there must have been many Irish amongst them. Miss Stokes gives the names of 63 missionaries who in the seventh century spread the Columban Rule from Luxeuil.[107] In the light of these facts we see how just is the judgment of Green, the English historian, when he declared that as the Irish Church overflowed its own territorial limits and invaded the Continent of Europe, it was for a time doubtful whether the monastic ideal of Christendom would come from a Celtic or from an Italian source, whether it would be represented by the Rules of SS. Columba and Columbanus, or that of St. Benedict.[108]
IMPOSSIBILITY OF COMPILING A COMPLETE LIST
OF MONASTIC SCHOOLS AND SCHOLARS:
The number of monastic schools and scholars given in the preceding section though at first sight somewhat startling is really an under-estimate. This assertion is based on the following considerations:—
1. The desire which prevailed in the early centuries of Christianity to imitate even the accidental features of the Apostolic system naturally suggested the adoption of the number twelve in the adjustment of missionary societies. Thus we find it recorded that in Clonard the “Twelve Apostles of Erin” were educated. St. Columba set out about 562 A.D. with twelve companions to convert the Picts. St. Columbanus with twelve brethren left Ireland about 612 to undertake his great missionary work on the Continent. St. Killian was the chief of a company of twelve who founded a monastic institution in Würzburg. St. Eloquius, disciple of St. Fursa, with twelve companions whose names are preserved, propagated the Gospel in Belgium.[109] Thus except in the case of the founders of monasteries there is a very natural tendency to overlook the other workers, sometimes their names are not even recorded.
2. During the Danish incursions of the ninth and tenth centuries many of the Irish monasteries were destroyed and the monks went to Europe and set up monasteries wherever they settled. Sometimes they carried their books with them, but more frequently their libraries were burned or “drowned” by the pagan invaders who hated Christianity and learning, thus the Irish Annals and other documents are very defective as a means of supplying the necessary data for the compilation of a tolerably complete list.[110]