It is to be regretted, although it is an additional proof of their authenticity, that almost all these ancient rules have been written in verse. The construction of these verses is very intricate and artificial, and as a consequence, the matter was, to some extent, sacrificed to the form—we lose in precision what we gain in harmony.
The Rule of Carthach, or Mochuda, is much more than a Monastic Rule in the ordinary sense. It gives precepts for the spiritual guidance of almost all classes of persons. The entire poem, as translated by O’Curry, consists of 135 four-lined stanzas. The first eight of these stanzas contain a general exhortation addressed to all Christians, urging on them the observance of the great law of charity, as well as of all the other commandments of God.
The next nine stanzas are addressed to ‘Bishops,’ and contain some judicious and wholesome admonitions. The Bishop is responsible to Christ, and must be a vigilant shepherd and an orthodox teacher, checking the pride of kings, resisting evil-doers, and conciliating the lay multitude. He is to be skilled in Holy Scripture, for if he is not a learned man he is only a step-son of the Church. He is bound to condemn all heresy and crime, for it is certain that on the Day of Judgment he will have to answer not only for his own faults, but for the sins of those under his government.
Then the Rule for an abbot is prescribed. It is a noble office to be ‘Chief of a Church,’ but the holder must be worthy of it, and set his subjects a good example by his own deeds. He is to exhort the aged, and to instruct the young; to reprove the silly, and censure the disorderly—but in all patience, modesty, and charity. He must be constant in preaching the Gospel, and “in offering the Sacrifice of the Body of the great Lord upon the altar.” Otherwise he will be the enemy of God, and cannot become the Heir of the Church of God.
The “priest,” as distinct from the abbot, is enjoined to lead a truthful, laborious life, and to offer up worthily the Body of the King. His learning should be correct, and he should be accurate in the observance of the rule and of the law. When he goes to give Communion, at the awful point of death, he must receive the confession without shame and without reserve.
The ‘soul’s-friend’ is admonished not to be a blind leader of the blind, but to teach the ignorant, to receive their confessions, not their alms, candidly and devoutly; and not lead them into sin in imitation of himself. If he has not Mass on every day, he will, at least, on Sunday and Thursday, to banish every wickedness far from him.
Still more minute prescriptions are given to regulate the conduct of a “monk.” All the faults he is to avoid, and all the virtues he is to practise are described in great detail; but as they really contain nothing new, we need not further refer to them here.
The special duties of the Cele De, or Culdee, are also defined, and, if we may judge from this Rule, they were not ‘recluses’ living alone, nor yet monks, supporting themselves by the labour of their hands in the fields; but regular clergy, living in community, engaged in the celebration of Mass, the recitation of the Divine Office, the instruction of the ignorant in the church, and the teaching of the novices and students in their schools. The statements, however, are so vague that, to some extent at least, they would apply to all the clergy, whether secular, regular, or monastic.
“The order of the Refectory” is prescribed with great minuteness, but as we have already referred to this subject, we shall not deal further with it here. Taken in all its parts this Rule of St. Carthach is a highly interesting, and most important monument of the early Irish Church.
II.—St. Cathaldus of Tarentum.