We agree with the learned and judicious Skene that the monastery of Rosnat, the magnum monasterium, which was also called Alba[187] and Candida, can be no other than Whiterne[188] in Galloway, or as it is sometimes called, Futerna. There is no doubt that St. Nennio, Nennius or Ninian, was the founder of that great monastery, and he may have been the teacher of some of the great saints from the north of Ireland, whose names are mentioned above. Furthermore it was through him and his great monastery that monastic life and discipline were introduced into those parts of Ireland, where these early saints, his disciples, founded their own establishments. St. Nennio or Ninian of Candida Casa was building his new stone church—the White House—in Galloway when he heard of the death of St. Martin of Tours, whose disciple he had been. Now, Martin died the 11th of November, A.D. 397; and it is manifestly out of the question to suppose that this Ninian, or Nennio, could have lived on to the year A.D. 570, when he would be at least 200 years of age. This assumes, however, the identity of Rosnat with Candida Casa. But if Rosnat were a Welsh monastery, and that Moinenn is merely another name for St. Manchan, or Manchenus, the Master, as some think; then Moinenn, Bishop of Clonfert, was very likely that person, and derived his training and knowledge of monastic discipline, at least to some extent, from that source. We have seen that St. Brendan spent some time in Wales, and that he belonged to the Second Order of Saints, which got a Mass from the three great Saints of Wales. As St. Moinenn had accompanied him in his voyages in the Atlantic, nothing is more likely than that he would also accompany him to Wales, and remain there until such time as Brendan founded Clonfert, when he was called home by the latter to take charge of this new and important foundation. It is evident, moreover, that he was a man of large culture, and that during his presidency over Clonfert he laid the foundations of that celebrity which the school subsequently attained.
There is no satisfactory evidence that St. Brendan himself ever received episcopal orders, but rather that in his humility he, like the great St. Columba of Iona, continued all his life a presbyter-abbot. Of course the necessary episcopal functions would be preformed by St. Moinenn; and no doubt that was one of the reasons why he was chosen to preside over the monastery and school of Clonfert. A similar arrangement existed for a long period in Iona. The head of the community was a presbyter-abbot; but there was nearly always a bishop belonging to that great House, who conferred the necessary orders on the various members of the Community. All, or nearly all, Brendan’s successors, however, appear to have been bishops, as well as abbots, down to a comparatively recent period, when the offices and mensal estates of the bishop and abbot became quite distinct. The monastery as such was nominally suppressed in the reign of Henry VIII., but the incumbents contrived to hold their ground until A.D. 1571, when the bishop, Roland de Burgo, came into possession of the monastic as well as of the See lands. They afterwards passed to the Protestant prelates whose representatives hold them still.
St. Fintan, surnamed Corach, seems to have been the immediate successor of St. Brendan, for, as we have seen, St. Moinenn was really coadjutor to Brendan, and died before the coadjutus.
We are told in the Felire of Ængus that Fintan’s feast was the 21st of February, i.e., Fintan Coragh or the Melodious, because he was famed as a psalm-singer and choir-master. The scholiast after giving other explanations of the term, adds that he was Brendan’s successor, and came of the Corco-Duibne race, and that Brendan’s mother belonged to the same tribe. That tribe has given its name to the present barony of Corcaguiny, and we know that Brendan spent many years of his life in that district, in which the famous Mount Brandon is situated. He had only to cross the Bay of Tralee to reach it from the place where his father’s family lived at Fenid. Fintan’s father, according to the same authority, was Gaibrene, son of Cocran. The names of his two immediate successors in Clonfert are also given:—
“Fintan the melodious, Senach the rough,
Colman, son of Comgall, the guileless,
Three great (spiritual) kings with warfare of valour,
One after the other in the abbey (of Clonfert).”
The Martyrology of Donegal describes Fintan Corach as “Bishop of Cluain-ferta-Brenainn, and he is in Cluain-eidhnech also.” But it is uncertain if Fintan ever went to Clonenagh, and it seems highly probable that he was confounded with one of the other Fintans, who founded and ruled that Church. The fact that he was a connection of St. Brendan by the mother’s side, will explain why he was chosen to succeed that saint in the government of the Church of Clonfert. It was an established rule to select the comarb from the kin, or failing that, from the tribe of the founder, when a suitable candidate so recommended was forthcoming.
No doubt St. Fintan, whilst he governed Clonfert, did much to encourage the study and practice of sacred psalmody in the abbey choir. He could hardly be false to his name, or allow discords to prevail, where harmony—heavenly harmony—should help to raise the mind to God and His Angelic Choirs. He seems to have died towards the end of the sixth century. Archdall gives the date as A.D. 590, but nothing is known for certain on the point.
The Abbot Seanach Garbh appears to have been the successor of St. Fintan, but beyond the record of his death, which the Ulster Annals give A.D. 620, we know nothing. St. Colman, son of Comgall, is mentioned by the scholiast of Ængus as the next of the three ‘kings’ who ruled the abbey in succession to Brendan, but of him in like manner we know nothing more.
The next Abbot-Bishop of Clonfert was the celebrated Cummian Fada, or Cummian the Tall, perhaps the most distinguished scholar of his time in Ireland. Before, however, we give an account of his life and writings, it is necessary to refer briefly to another famous disciple of St. Brendan, that is, the celebrated St. Fursey.
After Brendan himself, St. Fursey is the most remarkable saint of the times in which he lived, and it is fortunate that we have a Life of this saint still extant which at least in substance must be accepted as authentic. This Life is referred to by Bede, who himself gives a long and most interesting account of the saint. It is evident that the Life quoted by Bede was the work of an almost contemporary writer; for he speaks of the plague and the great eclipse of the sun, which happened last year, that is, as we know from Bede himself, on the 3rd of May, A.D. 664. The Life was therefore written within ten or fifteen years of the death of St. Fursey; and although additions were probably made to it afterwards, it must be accepted even in its present shape as authentic and truthful, at least in substance. It is, moreover, confirmed in many particulars by the evidence of our native annals.