"Every variety of useful occupation was embraced by the monks; while some were at work hewing down the old forest which a few years before had given shelter to the mysteries of pagan worship, or tilling the soil on those numerous farms which to this day perpetuate the memory of the great abbey in the names of the towns and villages which have sprung up on their site, other kinds of industry were kept up within doors, where the visitor might have beheld a huge range of workshops, in which cunning hands were kept constantly busy on every description of useful and ornamental work, in wood, stone, and metal. It was a scene not of artistic dilettanteism, but of earnest, honest labor, and the treasurer of the abbey was charged to take care that the sculptors, engravers, and carvers in wood were always furnished with plenty to do. Passing on to the interior of the building, the stranger would have been introduced to the scriptorium, over the door of which was an inscription warning copyists to abstain from idle words, to be diligent in copying books, and to take care not to alter the text by careless mistakes. Twelve monks always sat here, employed in the labor of transcribing, as was the custom at Hirsauge, a colony sent out from Fulda in 830, and the huge library which was thus gradually formed, survived till the beginning of the seventeenth century, when it was destroyed in the troubles of the Thirty Years' War. Not far from the scriptorium was the interior school, where studies were carried on with an ardor and a largeness of views which might have been little expected from an academy of the ninth century. Our visitor, were he from the more civilized south, might well have stood in mute surprise in the midst of these fancied barbarians, whom he would have found engaged in pursuits not unworthy of the schools of Rome. The monk Probus is perhaps lecturing on Virgil and Cicero, and that with such hearty enthusiasm that his brother professors accuse him, in good-natured jesting, of ranking them with the saints. Elsewhere disputations are being carried on over the Categories of Aristotle, and an attentive ear will discover that the controversy which made such a noise in the twelfth century, and divided the philosophers of Europe into the rival sects of the nominalists and realists, is perfectly well understood at Fulda, though it does not seem to have disturbed the peace of the school. To your delight, if you be not altogether wedded to the dead languages, you may find some engaged on the uncouth language of their fatherland, and, looking over their shoulders, you may smile to see the barbarous words which they are cataloguing in their glossaries; words, nevertheless, destined to reappear centuries hence in the most philosophical literature of Europe." [Footnote 8]
[Footnote 8: Christian Schools and Scholars, pp. 205-206.]
The school of Old Corby owed its reputation not only to its royal abbot, but also to its master, Pachasius Radpert, who, like Strabo, was of humble origin, and was indebted to the nuns of Soissons for an education. He was one of the most remarkable scholars of the age, and the author of several books in prose and verse. His most famous pupil was Anscharius, the first teacher at New Corby, in Saxony, founded by monks of the parent house in 822, and afterward a missionary to Denmark and Archbishop of Hamburg. The two Corbys, founded on the same plan, long vied with each other in the erudition of their masters, the multitude of their students, and the rarity and number of their books.
But the monastery and schools of St. Gall surpassed in extent and variety of studies all their contemporaries. For the benefit of those who affect to believe that the monasteries of the middle ages were nests of slothfulness and ignorance, as well as for the beauty of the sketch itself, we transcribe the following description from the author before us, premising that it is a faithful condensation of Ekkehard's account of this celebrated house, of which he was one of the inmates:
"The first foundation of St. Gall's belongs, indeed, to a date far earlier than that of which we are now treating: it owed its origin to St. Gall, the Irish disciple of St. Columbanus, who, in the seventh century, penetrated into the recesses of the Helvetian mountains and there fixed his abode in the midst of a pagan population. Under the famous abbot, St. Othmar, who flourished in the time of Pepin, the monks received the Benedictine rule, and from that time the monastery rapidly grew in fame and prosperity, so that, in the ninth century, it was regarded as the first religious house north of the Alps. It is with a sigh of irrepressible regret, called forth by the remembrance of a form of beauty that is dead and gone forever, that the monastic historian hangs over the early chronicles of St. Gall. It lay in the midst of the savage Helvetian wilderness, an oasis of piety and civilization. Looking down from the craggy mountains, the passes of which open to the southern extremity of the lake of Constance, the traveller would have stood amazed at the sudden apparition of that vast range of stately buildings which almost filled up the valley at his feet. Churches and cloisters, the offices of a great abbey, buildings set apart for students and guests, workshops of every description, the forge, the bakehouse, and the mill, or, rather, mills, for there were ten of them, all in such active operation that they every year required ten new millstones; and then the houses occupied by the vast numbers of artisans and workmen attached to the monastery; gardens, too, and vineyards creeping up the mountain slopes, and beyond them fields of waving corn, and sheep specking the green meadows, and, far away, boats busily plying on the lake and carrying goods and passengers—what a world it was of life and activity; yet how unlike the activity of a town! It was, in fact, not a town, but a house—a family presided over by a father, whose members were all knit together in the bonds of common fraternity. I know not whether the spiritual or social side of such a religious colony were most fitted to rivet the attention. Descend into the valley, and visit all the nurseries of useful foil, see the crowds of rude peasants transformed into intelligent artisans, and you will carry away the impression that the monks of St. Gall had found out the secret of creating a world of happy Christian factories. Enter their church and listen to the exquisite modulations of those chants and sequences, peculiar to the abbey, which boasted of possessing the most scientific school of music in all Europe; visit their scriptorium, their library, and their school, or the workshop where the monk Tutilo is putting the finishing touch to his wonderful copper images and his fine altar-frontals of gold and jewels, and you will think yourself in some intellectual and artistic academy. But look into the choir, and behold the hundred monks who form the community at their midnight office, and you will forget everything save the saintly aspect of those servants of God, who shed abroad over the desert around them the good odor of Christ, and are the apostles of the provinces which own their gentle sway. You may quit the circuit of the abbey, and plunge once more into the mountain region which rises beyond the reach of its softening, humanizing influence. Here are distant cells and hermitages with their chapels, where the shepherds come for early mass; or it may be that there meets you, winding over the mountain paths of which they sing so sweetly, going up and down among the hills, into the thick forests and the rocky hollows, a procession of the monks, carrying their relics, and followed by a peasant crowd. In the schools you may have been listening to lectures in the learned and even in the Eastern tongues; but in the churches, and here among the mountains, you will hear those fine classical scholars preaching plain truths in barbarous idioms to a rude race, who, before the monks came among them, sacrificed to the evil one, and worshipped stocks and stones.
"Yet, hidden away as it was among its crags and deserts, the abbey of St. Gall's was almost as much a place of resort as Rome or Athens, at least to the learned world of the ninth century. Her schools were a kind of university, frequented by men of all nations, who came hither to fit themselves for all professions. You would have found here not monks alone, and future scholastics, but courtiers, soldiers, and the sons of kings. The education given was very far from being exclusively intended for those aspiring to the ecclesiastical state; it had a large admixture of the secular element, at any rate, in the exterior school. Not only were the sacred sciences taught with the utmost care, but the classic authors were likewise explained: Cicero, Horace, Virgil, Lucan, and Terence were read by the scholars, and none but very little boys presumed to speak in anything but Latin. The subjects for their original compositions were mostly taken from Scripture and church history, and, having written their exercises, they were expected to recite them, the proper tones being indicated by musical notes. Many of the monks excelled as poets, others cultivated painting and sculpture, and other exquisite and cloistral arts; all diligently applied to the grammatical formation of the Tudesque dialect and rendered it capable of producing a literature of its own. Their library in the eighth century was only in its infancy, but gradually became one of the richest in the world. They were in correspondence with all the learned monastic houses of France and Italy, from whom they received the precious codex now of a Virgil or a Livy, now of the sacred books, and sometimes of some rare treatise on medicine or astronomy. They were Greek students, moreover, and those most addicted to the cultivation of the Cecropian muse were denominated the 'Fratres Ellencini.' The beauty of their native manuscripts is praised by all authors, and the names of their best transcribers find honorable mention in their annals. They manufactured their own parchment out of the hides of the wild beasts that roamed through the mountains and forests around them, and prepared it with such skill that it acquired a peculiar delicacy. Many hands were employed on a single manuscript. Some made the parchment, others drew the fair red lines, others wrote on the pages thus prepared; more skilful hands put in the gold and the initial letters, and more learned heads compared the copy with the original text—this duty being generally discharged during the interval between matins and lauds, the daylight hours being reserved for actual transcription. Erasure, when necessary, was rarely made with the knife, but an erroneous word was delicately drawn through by the pen, so as not to spoil the beauty of the codex. Lastly came the binders, who enclosed the whole in boards of wood, cramped with ivory or iron, the sacred volumes being covered with plates of gold and adorned with jewels."
The English missionary scholars of the eighth century were followed in the ninth by their Irish brethren in even greater numbers. St. Bernard, in his Life of St. Malachi, notices this learned invasion, and Henry of Auxerre declares that it appeared as if the whole of Ireland were about to pass into Gaul. Virgil, Bishop of Saltzburg, was not only a learned man, but an ardent promoter of education. Clement, who succeeded Alcuin as scholasticus of the Palatine school, was an excellent Greek linguist. Dungal, his companion, opened an academy at Pavia, and finally died at Bobbio, to which he bequeathed his valuable classical library. Marx and his nephew Moengall settled at St. Gall in 840, where the latter became master of the interior school, and introduced the study of Greek; and finally Scotus Erigena appeared in the literary firmament, like a comet in brilliancy, and as portentous of dire strifes and contests. Erigena, who first came into notoriety by his translation of Dionysius the Areopagite, was unquestionably the most erudite man of his time, powerful in argument and exceedingly subtle in discussion, with a perfect knowledge of the learned languages, science, and the profane literature of both ancients and moderns. His great gifts, however, were sadly marred by extravagant vanity and a pugnacity which brought him into collision with nearly every contemporary of note. He wrote many books, in which he advanced opinions more remarkable for their boldness and originality than for soundness; and finally, his writings having been condemned by several provincial councils, he was obliged to retire from the Palatine school, of which he had enjoyed the direction for many years under Charles the Bald.
Let us now return to the country of St. Boniface and of Alcuin, which we left at the beginning of the ninth century, in the plenitude of its intellectual greatness. What a change has taken place in seventy-five years! Churches, monasteries, and schools in utter ruin; the weeds growing rank over broken altars; the reptile crawling undisturbed where worked the busy hands of a thousand monks; and the solitude of the once noisy school disturbed only by the flutter of the bat or the screech of the night owl. The fierce Northmen, the barbaric executors of the Huns and Vandals, had been over the land, and desolation everywhere marked their foot-prints. "The Anglo-Saxon Church," says Lingard, "presented a melancholy spectacle; the laity had resumed the ferocious manners of their pagan forefathers; the clergy had grown indolent, dissolute, and illiterate; the monastic order was apparently annihilated." When Alfred had crushed the Danish power at the battle of Ethandun in 873, and, like a wise prince, proposed to revive learning in his kingdom, he could not find one ecclesiastic south of the Thames who understood the divine service, or who knew how to translate Latin into English. Nevertheless, this king, justly surnamed the Great, resolutely set himself to work, and, with the help of the West British scholar, Asser, Grimbald of Rheims, John of Old Saxony, and other foreign monks, effected many useful reforms, and to a limited extent provided the means of education for his benighted subjects, setting the example himself by diligent and persevering study. He commenced to learn Latin at thirty-six, and left after him several works, principally translations from that language.
The grand designs of Alfred were not carried out in his lifetime. Their execution was reserved for St. Dunstan, a pupil of some poor Irish monks who had settled in the ruins of the old abbey of his native town, Glastonbury, and supported themselves by teaching the children of the neighboring peasantry. How strange a coincidence that the countrymen of Columba and Aidan were again to be the instruments, under Providence, of bringing back to England the light of the gospel, and all that adorns and beautifies life. St. Dunstan's reforms were of the most sweeping nature; he introduced the Benedictine rule in all its strictness, not only at Glastonbury, but in every monastery he restored or established; and, despairing of effecting any good through the medium of the secular clergy, he unhesitatingly turned them adrift, and proceeded to create a new and more intelligent body out of the young men who surrounded him: an exercise of authority the right to which he derived from his position as primate and apostolic legate. Of the assistants of St. Dunstan in his work of reorganization, the most active were St. Ethelwold, a close student not only of classics, but of Anglo-Saxon, in which language he composed several poems; AElfric, author of several school-books in Latin and Anglo-Saxon, and translator of Latin, German, and French; Abbo of Fleury came to England and taught for him in the school of Ramsey; and the monks of Corby, mindful, no doubt, of their ancient origin, sent him some of their best students, well versed in monastic discipline. From this time forth England, despite the occasional inroads of the Danes and the Norman conquest, advanced steadily in educational progress until the blight of the "Reformation" long after threw her back into ignorance and unbelief.
Britain was not the only country which suffered from the greedy and ubiquitous sea-kings. Ireland, France, Italy, even to the suburbs of Rome, were ravished by those barbarians during the tenth century. In some countries, as in Italy and Ireland, they were eventually expelled or subdued; in others, like France, they made a permanent lodgment, and were strong enough to dictate terms to kings. Wherever they appeared, they seem to have been actuated by the same diabolical lust of plunder and murder, the monasteries and schools being special objects of hatred, and favorite places where their ferocity could be gratified at little risk of opposition. Even the Saracens, taking courage from the distractions of the times, took possession of accessible points on the French coast, and added to the general disorder. It is not to be wondered at, therefore, that the tenth century is generally considered the darkest intellectual epoch in our era. Germany perhaps was the only country comparatively free from those disturbing causes, and, under the protection of a line of sagacious kings, the cause of learning, if it did not advance with rapid strides, certainly did not retrograde. That country continued to produce great teachers like Adelberon, Bennon, Notker, and Gerbert, afterward Pope Sylvester II., and to sustain such schools as St. Gall's, Richneau, and Gorze.