Dr. Greith paints in glowing colors the life of St. Columba and his labors in Ireland, the Hebrides, and Scotland, as well as the discipline and rules of the Abbey of Hy, which was founded by him. We cannot enter into details, but refer the reader to Dr. Greith's book. Columba was born on the 7th of December, 521. In the first half of his life, Ireland was the scene of his zeal; the second half was spent among the Scots and Picts. In Ireland he founded Durrow, Derry, and Kells. He went with twelve disciples to Caledonia in the year 563. Christianity among the Scots had degenerated; and the Picts were still pagans. The king of the Picts, Brudrius, gave him the island of Iona or Hy, where his works began which God crowned with wonderful success. He soon became the beacon light for all the faithful priests and laity of Ireland and Caledonia. He visited Ireland to counsel his noble relatives, settle their disputes, or oversee the churches and monasteries which he had established, and travelled among the Picts preaching the Gospel, founding monasteries, and erecting churches which should consider Iona as their mother. He built thirty-two churches, to most of which monasteries were attached, in Scotland; and eighteen among the Picts, in the space of thirty-three years, (563-597.) Even during his lifetime he was so celebrated that, from all sides, princes, nobles, bishops, priests, monks, and the faithful of all classes ran to him for counsel in their difficulties, consolation in their distress, and help in their necessities. Columba fought against the superstition of the Picts, the cunning of their magicians, and the wickedness of lawless men. Princes' sons, whose fathers had lost their lives and crowns in battle, went to Iona to lay their grievances before Columba, and to each one according to his need, the saint gave consolation and hope. The common people brought their children to him, to ask him to decide their vocation. It was not an unusual spectacle to see kings and nobles lay aside the insignia of their greatness at Iona, and break their swords before its altars. Columba's prayers were very powerful. His blessing controlled the elements and the forces of nature. He seemed to rule nature as a lord. He had also the gift of prophecy. He died June 9th, A.D. 597. His departure from life was made known to many holy men in different parts of Ireland and Scotland at the same time, who declared that "Columba, the pillar of so many churches, had gone to-night to the bosom of his Redeemer." The isle of Iona was illuminated by a heavenly light, emanating from the countless angels who came down to take up the happy soul of the saint to the bosom of his God.
The Irish monasteries increased wonderfully during the sixth century. Finnian's monastery at Clonard, as already mentioned, contained 3000 monks; and that of Bangor and Birr had the same number; St. Molaissi had 1500 monks around him; Colombanus and Fechin had each 300; Carthach, 867; Gobban, 1000; Maidoc, Manchan, Natalis, and Ruadhan, each 150; Revin and Molua were each the head of several thousand. There was no common rule for all those convents, like that which St. Benedict wrote for the religious of his order, (A.D. 529.) Each monastery had its own laws. Columba had made no special rule for Hy or for his other monasteries. St. Colombanus was the first who collected and methodized the customs and traditions of Irish monastic life.
A thorough investigation of the most ancient custom of the Celtic church, proves that it was in communion with the church of Rome. The trivial differences between the two churches regarded neither dogma, nor morality, nor the essentials of the Liturgy, of the Mass, or the Blessed Sacrament. The supremacy of the pope was recognized by all the Irish; and the celibacy of the clergy observed as in the other Western churches. In the ceremonies of the Mass, it is true, there were certain usages and forms observed not Roman, as was the case also in the churches of Spain and Gaul. The rites of baptism in the Irish church were simpler than those of the Roman. The difference mainly consisted in the style of the tonsure and in the time of celebrating the Easter festival. The Irish and Britons did not keep the reckoning of the Abbot Dionysius the Little, as he is styled, regarding Easter, and tenaciously clung to the old Roman calculation. Every departure from it seemed to them contrary to the traditions of their fathers. It was only in the year 716, and after hard and bitter fighting, that perfect union between Rome and Ireland was effected in this particular.
The history of the Irish, as well as of the British church, is of the greatest importance for Germans who want to know the origin of Christianity in their own land. But we shall develop this point in a second article.
European Prison Discipline.
I. — Newgate.
We take pleasure in offering to American readers the following record of a visit to Newgate, as exhibiting the enlightened humanity shown in the treatment of public criminals in London. The guide whom we have selected as the interpreter of Newgate's mysteries is an imaginary personage. He expresses the impressions, thoughts, and comments of several persons, not the convictions of a single individual.
This way, sir, please. Yes, the passages do seem gloomy, coming in out of the sunny street, crowded with free men hurrying to and fro on business. Here we are in the kitchen; you see the good allowance of meat and potatoes the prisoners have for dinner four times a week; the other three days they have a good strong soup instead of meat; morning and night a mess of oatmeal, and with each meal half a pound of bread. Yes, they are well fed; better here, many of them, than they would be outside. Just look over your shoulder, sir. Through that low iron door behind you the condemned prisoners pass out into the square to be hanged. Why through the kitchen? Can't say, sir. It has always been so and that's all, I suppose. Do they take it quietly for the most part? Why—sometimes they give us a little trouble, but—yes, generally they bear it pretty well, poor fellows!