It is quite evident, too, that great attention was paid in these schools to the careful and systematic cultivation of the Gaedhlic tongue. This would be essential not only for the successful study of the classical languages, but also for success in the Schools of Poetry and of Law, on both of which so much attention was bestowed.
We have abundant evidence on this point. Besides those scholars already referred to as Ferlegind, in A.D. 937 is recorded by the Four Masters the death of “Finnachta, son of Ceallach, Comarb of Doire, bishop and doctor in the Bearla Feine.” This is the second bishop of Derry referred to in our Annals, and it will be observed that he is not described as bishop of Derry, but as comarb of Derry, i.e., of Columcille, who happened, on account of his merit, to be raised to the episcopal rank, although his official title is abbot of Doire-Columcille. It is evident that he must have been a man of great learning, especially in native literature, as he is described as a saoi, or doctor, in the bearla-feine. O’Donovan thinks that by this is understood the ancient technical dialect of the Brehon Code, and Thady O’Roddy translates the expression as “the law or lawyers’ dialect.” Zeuss[472] with more probability regards it as the ancient written tongue of the Men of Erin, which, in process of time, became corrupted, and varied into different dialects. The ancient tongue of the Men of Erin was, as the evidence of the glosses in existing MSS. proves, a language which, in the words of Zeuss,[473] was a language regulated by fixed rules and determinate inflections. It was the language of the bards and scholars up to the ninth century, but the ravages of the Danes, and the breaking up of the ancient monarchy caused various dialects to spring up, and destroyed the fixity and purity of the ancient tongue of the Feine. There were, however, still many scholars who gloried in cultivating the pure and ancient language of Erin—the language of its Bards, its Brehons, and its Sages—and these men came to be regarded in course of time as recognised authorities on the ancient tongue, and hence were called saoi, or sages, in language. Such was Finnachta, abbot of Derry, and successor of Columcille; and such also was Flann, of whom we have just been speaking.
It is clear, however, that Flann cultivated the study both of our native and general history with marked success, so that he came to be recognised as one of our highest authorities both by his contemporaries and by his successors. O’Curry[474] gives a very full and interesting account of Flann’s most important work—the historical Synchronisms. We need not discuss the subject here beyond observing that this treatise by itself furnishes a clear proof of the wide range of historical studies cultivated in the schools of ancient Erin. The work is, in fact, as O’Curry observes, an abridgment of universal history, and certainly goes to show that the author was not only an accomplished Gaedhlic scholar, but also that he must have been familiar with the principal Greek and Latin historians, both pagan and Christian.
Of Flann’s personal history little is known. He was of Munster extraction, but seems to have been a native of Eastern Bregia, where his great ancestor Tadhg, son of Cian, son of Ollioll Olum, had established himself as early as the third century of the Christian era. We need not enter into any details regarding his historical poems.[475] Although highly interesting these subjects will never become popular, until the study of our ancient Gaedhlic tongue shall be more generally cultivated both in our schools and in our homes. Most of these poems are preserved in the Book of Leinster, and several of them are to be found in the other great Gaedhlic repositories of our ancient literature. It would be difficult, says O’Curry, to over-estimate the historical value of some of those poems. “They are precisely the documents that supply life and the reality of details to the blank dryness of our skeleton pedigrees. Many a name lying dead in our genealogical tracts, and which has found its way into our condensed chronicles and annals, will be found in these poems, connected with the death, or associated with the brilliant deeds, of some hero whose story we should not willingly lose; while, on the other hand, many an obscure historical allusion will be illustrated, and many an historical spot, as yet unknown to the topographer, will be identified, when a proper investigation of these and other great historical poems preserved in the Book of Leinster shall be undertaken as a part of the serious study of the history and antiquities of our country.”[476]
Flann’s monastery and school were founded about the beginning of the sixth century by St. Buite or Boetius, who, like Flann himself was sprung from the race of Ollioll Olum, and is said to have died on the same day (December 7, A.D. 521) on which St. Columba was born. He travelled much in Italy, Germany, and Britain and then returned to found a monastery which was to be the place of his resurrection, in his native district. Though founded so early in the fertile plains of Louth, we do not find that St. Buite’s monastery produced any distinguished scholars down to the period of Flann himself, whose learning has made it so celebrated. That it was, however, always a place of considerable wealth and influence is sufficiently proved by the highly interesting remains which still exist at Monasterboice. These include a portion of the walls of two very ancient oratories, a round tower, and two sculptured High Crosses, one of which, locally known as St. Boyne’s Cross, is considered to be one of the very finest of its class in Ireland.
Of Gilla Coemhain, whose latest poem was written in A.D. 1072, it is unnecessary to speak at length. Like Flann and Mac Liag, he was a historical poet and a cultured Gaedhlic scholar. A Chronological Poem composed by Gilla Coemhain, in A.D. 1072, has recently been published with a translation by Dr. Whitley Stokes.[477] The reader will readily perceive that the author of this poem was a writer of considerable culture and of very general information.
IV.—Discipline of the Lay Colleges.
The discipline in our ancient schools was neither so elaborate nor so minute as in modern seminaries; still in many respects it was perhaps more satisfactory. In the monastic schools the great principle of obedience was the fundamental rule, the observance of which from a sense of religious duty rendered the observance of all other rules easy and even pleasant.
But in the lay professional schools, of which we have already spoken, the law took formal cognisance of the relations between the professor and his pupils. It established the general principles which were to guide these relations, and severely punished any grievous infraction of these principles.
In the Senchus Mor[478] we find the following important passage:—“The social connection that is considered between the foster-pupil, and the literary foster-father is, that the latter is to instruct him without reserve, and to prepare him for his degree, and to chastise him without severity; to feed and to clothe him whilst he is learning his lawful profession, unless he obtains it (food and clothing) from another person—and such has been the custom from the school of Fenius Forsaidh onwards. On the other hand, the foster-pupil is to assist his tutor in poverty, and to support him in his old age and (to give him) the honour price of the degree for which he is being prepared, and all the gains of his art whilst he is learning it, and the first earning of his art after leaving the house of his tutor; and moreover, the literary foster-father has power of judgment, and proof, and witness, upon his foster-pupil, as the father has upon his son, and the Church upon the tenant of the Church lands.”