It were an interesting study, if space permitted, to trace the divergent paths pursued by Irish and English scholars on the continent, in what may be called their initial campaigns against ignorance. We find the Irish invading France, Switzerland, Italy, and even Spain, while the Anglo-Saxons, with a like affinity for race and habits, preferred the northern part of Europe, the cradle of their ancestors. St. Columbanus, whose rule, next to that of St. Benedict, was the most generally adopted in the continental monasteries, founded the schools of Luxeuil in Burgundy and of Bobbio in Italy; St. Gall, one of his companions, laid the foundation of the famous schools of that name in Switzerland; St. Cathal of Lismore became the patron saint of Tarentum, and Donatus and Frigidan were bishops of Fiesole in Tuscany and Lucca.
St. Winifred, or, as he was afterward called, Boniface, the first great English missionary to the continent, achieved great successes in the north about 723, and, being desirous of training up a native priesthood to perpetuate his works, invited several of his countrymen to Germany to take charge of the seminaries of the different bishoprics he had founded. Among those who accepted the invitation were his two nephews, one of whom, Willibald, established a college at Ordorp. The seminary of Utrecht owes its origin to one of his earliest pupils, Luidger, a direct descendant of Dagobert II., who also built several seminaries and monastic schools in Saxony. Another of St. Boniface's students, Strum, laid the foundation of the celebrated abbey and school of Fulda in 744; and, to complete the work of regeneration, thirty nuns were brought over from England, who established religious houses innumerable, and introduced among the rude Germans the learning and refinement which marked the nunneries of their native land. St. Boniface, having been appointed papal legate and vicar with jurisdiction over the bishops of Gaul and Germany, applied several years of his life to the reformation of abuses and the establishment of strict rules of life among the clergy of both countries. To this end we are told that in every place where he planted a monastery he added a school, not only for the benefit of young monks, "but in order that the rude population by whom they were surrounded might be trained in holy discipline, and that their uncivilized manners might be softened by the influence of humane learning." His grand work having been accomplished, he resigned his delegated powers, resumed his missionary life, and, with nothing but his "books and shroud," proceeded to Friesland, the scene of his first labors, where he suffered martyrdom in 755. This saint was a devoted friend to education, and that portion of the decrees of the council of Cloveshoe, held in 747, in which the subject of learning is treated, is ascribed to his pen. The council ordered that "bishops, abbots, and abbesses do by all means diligently provide that all their people incessantly apply their minds to reading; that boys be brought up in the ecclesiastical schools, so as to be useful to the church of God; and that their masters do not employ them in bodily labor on Sundays."
While Germany was being reclaimed from its primitive barbarism, Gaul, which had given so many missionaries to the Western Islands, was not neglected. For more than two hundred years this country, once so fertile in pious men and learned institutions, was the theatre of the most frightful disorders, consequent on domestic wars and foreign invasions. There were but few monasteries surviving, but even these were true to the design of their founders, and in them learning, to use the eloquent remark of the Protestant historian, Guizot, "proscribed and beaten down by the tempest that raged around, took refuge under the shelter of the altar, till happier times should suffer it to appear in the world." But a memorable epoch had arrived in the history of France. In 771 Charlemagne became monarch of all the Franks, and by his extraordinary military successes and political wisdom soon made himself master of the entire continent north of the Pyrenees. But great as were his conquests in the field, his victories in the cause of letters in France were more splendid and far more durable. Under his long and brilliant sway the evils of previous centuries were swept away; churches were restored, monasteries rebuilt, seminaries and schools everywhere opened. Like all great practical men, the Frankish monarch knew admirably well how to choose his assistants when grand ends were to be reached, and in this instance he selected Alcuin of York as his agent in restoring to his dominions religious harmony and Christian education. The result showed the wisdom of his choice, for to no man of that day could so herculean a task be assigned with better hope of its execution. Trained in the schools of York, then among the best in England, he united to a solid judgment profound learning and an energy of mind as untiring as that even of his royal patron. The Palatine school, though in existence previous to the reign of Charlemagne, was placed under the charge of Alcuin, and the emperor and various members of his family became his first and most attentive pupils. It consisted of two distinct parts: one, composed of the royal family and the courtiers, followed the emperor's person; the other necessarily stationary, in which were educated young laymen as well as those intended for the cloister; Charlemagne, himself setting the example of diligent study, managed to acquire, amid the turmoil of war and the labors of the cabinet, a considerable knowledge of Latin, Greek, and Hebrew, the liberal sciences and astronomy, of the latter of which he seems to have been particularly fond.
The first step taken by Alcuin was the correction of the copies of the Holy Scriptures, which had become almost unintelligible from the accumulated errors of former transcribers. This he succeeded in doing about the year 800. He next turned his attention to the multiplication and replenishing of libraries. "A staff of skilful copyists was gradually formed, and so soon as any work had been revised by Alcuin and his fellow-laborers, it was delivered over to the hands of the monastic scribes."
The capitulars of Charlemagne in relation to civil affairs and municipal laws mark him as one of the ablest statesmen of any age, and are peculiarly his own; but those on education are so comprehensive, and of so elaborate a nature, that we cannot help thinking them the fruits of Alcuin's suggestions, embodying, as they do, in an official form the precise views so often expressed by him in letters and lectures. By these decrees monastic schools were divided into minor and major schools, and public schools, which answered to the free parochial schools of England. In the minor schools, which were to be attached to all monasteries, were to be taught the "Catholic faith and prayers, grammar, church music, the psalter, and computum;" in the major schools, the sciences and liberal arts were added; while in the public schools, the children of all, free and servile, were to receive gratis such instruction as was suitable to their condition and comprehension. Those monks who, either from neglect or want of opportunity, had not acquired sufficient education to enable them to teach in their own monasteries, were allowed to study in others in order to become duly qualified for the duty imposed on them. A more complete system of general education could not well be devised nor more rigidly carried out.
Alcuin ended his well-spent life in 804, and Charlemagne ten years later; but their reforms lived after them, and were perpetuated in succeeding reigns with equal vigor, if not with equal munificence. Theodulph, Bishop of Orleans, not only established schools in every part of his large diocese, but compiled class-books for the use of their pupils; the diocese of Verdun was similarly supplied by the Abbot Smaragdus; Benedict of Anian, reformed the Benedictine order, and like Leidrade, was a zealous teacher and a great collector of books; and Adalhard, the emperor's cousin, became, as it were, the second founder of Old Corby.
During the ninth and tenth centuries, so fruitful of scholars in every part of Europe, the monastic schools may be said to have reached their highest development. Of those north of the Alps we may mention Fulda, Old and New Corby, Richneau, and St. Gall, though there were a great many others of nearly equal extent and reputation.
Fulda, as we have seen, was founded by Strum, a pupil of St. Boniface, who adopted the Benedictine rule. After its founder, its greatest teacher was Rabanus, a pupil of Alcuin, who assumed the charge of the school about 813. His success in teaching was so great that it is said that all the German nobles sent their sons to be educated by him, and that the abbots of the surrounding monasteries were eager to have his students for professors. He taught grammar so thoroughly that he is mentioned by Trithemius as being the first who indoctrinated the Germans in the proper articulation of Latin and Greek. His course embraced all sacred and profane literature, science, and art; yet he still found time to compose, and afterward, when Archbishop of Mentz, to publish his treatise De Institutione Clericorum. Among his pupils were Strabo, author of the Commentaries on the Text of Scripture; Otfried, called the father of the Tudesque, or German literature; Lupus, author of Roman History; Heinie, author of the Life of St. Germanus; Regimus, of Auxerre; and Ado, compiler of the Martyrology. While those great scholars were teaching and writing, it is worth our while to inquire what the lesser lights of the monastery were doing. Here is the picture: