Dicuil’s treatise, De Mensura Orbis Terrarum, is one of the most interesting monuments of ancient Irish scholarship, and furnishes most conclusive proof that the culture of our writers and the learning of our schools in the ninth century were superior to almost anything yet exhibited in Western Europe since the fall of the Roman Empire. This work has been published in Paris, but it is now very rare, and hence we purpose giving a fuller account of its contents than might otherwise be deemed necessary. It is not to the credit of Irish learning in the present day that no attempt has been made even by any of our learned Societies to print this treatise in Ireland. It is to French scholarship we are indebted for editing and annotating Dicuil’s treatise.[231]
Unfortunately we know nothing whatsoever of the personal history of Dicuil except what can be gathered from a few incidental references which he makes to himself in this treatise; but these, though very brief, are clear and definite. He tells us first of all that his name was Dicuil, and that he finished his task in the spring of the year A.D. 825. Like most of his countrymen at that time, he was fond of poetry, and gives us this information in a neat poem, written in Latin hexameters at the end of the MS., to which we shall refer again. He also implies in his opening statement, or prologue, that he had already written an Epistola de questionibus decem Artis Grammaticae, which was probably intended to be copied and circulated amongst the Irish monastic schools of the time, but of which we know nothing more. He tells us that a certain Suibneus (Suibhne), or Sweeney, was his master to whom under God he owed whatever knowledge he possessed. His native country was Ireland, which he describes in affectionate language as “nostra Hibernia,”—our own Ireland—in opposition to the foreign countries of which he had been speaking. Elsewhere he calls it in accordance with the usage of the time nostra Scottia. He also adds when referring to the islands in the north and north-west of Scotland, that he had dwelt in some of them, he had visited others, more of them he had merely seen, and some of them he had only read of.
This is really all the information we have about Dicuil, and from data so meagre, it is very difficult to identify Dicuil the Geographer, amongst the many Irish monks who bore that name.
By a careful examination, however, of these and some other facts to which he refers, we can conjecture with some probability where and by whom he was educated.
When speaking of Iceland Dicuil refers to information communicated to him thirty years before by certain Irish clerics, who had spent some months in that island. This brings us back to A.D. 795, so that when Dicuil wrote in A.D. 825, he must have been a man considerably advanced in years. We may infer, too, that his master, Suibhne, to whom he owed so much, flourished as a teacher at a still earlier period than A.D. 795. There were several abbots who bore that name between A.D. 750 and A.D. 850; but it appears to us that the master of Dicuil must have been either Suibhne, Abbot of Iona, who died in A.D. 772, or Suibhne, son of Cuana, Abbot of Clonmacnoise, who died in A.D. 816. If Dicuil were, suppose, seventy-five when he wrote his book, he must have been born in A.D. 750. He would then be about sixteen years of age when Suibhne, Vice-Abbot of Iona, came over to his native Ireland in A.D. 766, where he remained some time. Suppose that Dicuil returned with him as a novice in that year, he could have been six years under the instruction of Suibhne before that abbot’s death in A.D. 772. It is likely that Dicuil remained in Iona for several years after the death of his beloved master. It was, doubtless, during these years that he visited the Scottish islands, and dwelt with some of the communities whom St. Columba had established there. On this point his own statement is clear and explicit.
The founder of Iona, Columcille, with his kinsmen, originally came from Donegal, and the monastery seems to have been principally recruited at all times by members of the Cenel-conal race. Amongst the saints who were called Dicuil, or Diucholl, were two who were venerated in Donegal; one the son of Neman, whose memory was venerated at Kilmacrenan on December 25th; the other was Dicuil of Inishowen, whose feast-day is December 18th. The latter is described as a hermit; and it may be that our geographer, after his return from Iona, retired to a life of solitude in Inishowen, and there, towards the close of his life, composed this treatise, of which the most valuable portion is that containing the reminiscences of his early life in the Scottish islands.
The chief difficulty against this hypothesis, that Suibhne, Dicuil’s master, was the Abbot of Iona who died in A.D. 772, is the great age at which, in that case, the pupil must have written his book, in A.D. 825. The monks of those days, however, were often intellectually and physically vigorous at the age of eighty, and even of ninety years.
The other hypothesis certainly fits in better with the dates; so we must assume that Dicuil was trained at the great College of Clonmacnoise, which at this period was certainly the most celebrated school in Ireland, if not in Europe. Suibhne, we are told, was abbot for two years before his death, in A.D. 816; but had been, no doubt, for many years previously, a fer-legind, or professor in Clonmacnoise. It was nothing new for the younger monks to travel to other religious houses in pursuit of knowledge and sanctity; and in this way Dicuil, like so many of his countrymen, would visit Iona and the Scottish islands.
The treatise De Mensura Orbis Terrarum is very valuable as affording evidence of the varied classical culture that existed in our Irish monastic schools at this period. In the prologue the author tells us that he derived his information mainly from two sources; first, from the Report of the Commissioners whom the divine Emperor Theodosius had sent to survey the provinces of the Roman Empire; and secondly, from the excellent work of Plinius Secundus—that is, the Natural History which is so well known to scholars. Dicuil complains that the manuscripts of the Report in his possession were very faulty; but still, being of more recent date than Pliny’s work, he values it more highly. He adds that he leaves vacant places in his own manuscript for the numbers, in order to be able to fill them in afterwards when he can verify or correct them by collating his own with other manuscripts of the Report. He also quotes numerous passages from other writers, who, we are afraid, are not very familiar to the classical scholars of our own times. The first of these works is that of Caius Julius Solinus, known as the Polyhistor. Of his personal history we know as little as we do of Dicuil himself. He flourished about the middle of the third century, and appears to have borrowed his matter, and sometimes even his language, from Pliny’s Natural History. The contents of this work of Solinus may be inferred from the title of an English translation, published in A.D. 1587: “The Excellent and Pleasant Work of Julius Solinus, Polyhistor, containing the Noble Actions of Humaine Creatures, the Secretes and Providence of Nature, the Description of Countries, the Manners of the People, &c., &c. Translated out of the Latin by Arthur Golding, Gent.” Another work, equally unknown to the present generation, but frequently quoted by Dicuil, is the Periegesis of Priscian. It is a metrical translation into Latin hexameters of a Greek work bearing the same title, which was originally composed by Dionysius, surnamed from that fact Periegetes, or the “Traveller,” in Goldsmith’s sense. He appears to have flourished in the second half of the third century of the Christian era.
Such are the principal authorities whom Dicuil follows; and as he knew nothing of foreign countries himself, he cites his authorities textually for the benefit of his own countrymen. It is surely a singular and interesting fact that we should find an Irish monk, in the beginning of the ninth century, collating and criticising various manuscripts of those writers either in some Irish monastic school at home, or in the equally Irish school of Iona, though surrounded by Scottish waters and in view of the Scottish hills.