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Early Celtic with Maewyn Succat and ColmCille First published in Druidic Dawn Newsletter Aontach Winter Solstice 2008

To explore Colmcille, and his relationship to early Celtic Christianity, presents its own particular hitches, he is one of the many player's in the second wave of the evangelising process in Ireland. This particular period opened into the Golden Age with the introduction of scriptoriums enabled a lot of information to be preserved both in and the native Gaelic language. All of which assists any student studying various aspects of the Celtic branch of the Indo European language group.

The first wave introduced a Celtic style of Christianity undertaken by Maewyn Succat perhaps better know as St. Patrick today. There too is Naomh Bhríde – Bridget, associated with the attributes to the goddess of fire, which played an important part within her father’s beliefs and worldview. Both needs no introduction here, as they are both celebrated annually today.

Prior to Maewyn Succat time there is an indication Palladius was sent from Auxerre, to Ireland by Celestine, which is perhaps a little more controversial. Basically Palladius did not toe the line and advocated that human beings did not inherit the sins resulting from Adam’s fall from the Garden of Eden, in a biblical sense. This was to a degree tied in with an ongoing schism, between east and west Rome concerning the abstract nature of the Christian divinity being an ongoing intellectual theological debate. Although tied into the trinity aspect and the nature of God, the argument which only become settled in the twelfth century. At this present time information from the available sources to glean the effects that Palladius had within Ireland appear to be evasive.

One of the legacies of St Patrick evangelising processes, relates to the recording of the customary folk practices of Ireland which created the 'Senchus Mor' or the Ancient laws. This commenced in 438 with the assistance from Lóegaire, the Sovereign King of Ireland at Tara, and a group of jurist, it became completed in 440AD.

The Senchus Mor has gone through much copying and duplication, compared to the one available for study today. Overall the Law governed the whole of society from the Sovereign King to the non free, a society which was patriarchal orientated and top down. The Brehon laws also covered the position of the matriarch within its society.1 Similar to its predecessor the customary practices, both gave guidelines on the workings of cultural society and how it conducted itself. However one has to bear in mind it too contains an infusion of early Christian thought as well, but in harmony with the Celtic customary laws held in the 5th century.

1http://www.rootsweb.ancestry.com/~irlkik/ihm/uinkings.htm#ireking http://www.libraryireland.com/SocialHistoryAncientIreland/I-IV-2.php Early Celtic Christianity in Ireland http://www.druidicdawn.org

Brehon law enables a structural image to be recreated in Ireland prior to the birth of Colmcile born 60 years after Maewyn Succat - St Patrick. The society as indicated was tiled from the King or ardrigh, downwards in five layers of importance or ranks. Each of these was broken down further into subdivisions, for instance at the top was the King at Tara, however there were also many sub kings governing different areas throughout Ireland. The 'Senchus Mor' included all of these when relating to matters of their duties, rights and privileges, which the community society bestowed on them, they too had a responsibility too the community. This also referred to the Nobles; the non Nobles being people with property, the free man without property and finally the non-free. The whole law structure becomes interlinked into each other operating as what one might consider as a single collective unit today.

Indeed the ard-righ held the Feis at Tara occurring at on every third year, various opinions suggest it was primarily a festival incorporating all the respective classes, on the other hand it has been indicated to incorporate a little more, as being an assembly for discussing issues affecting the whole island, inclusive of legal powers of reaffirming or adjusting the customary/brehon laws, which were not working.

A change occurred one hundred and twenty years after the Brehon laws became written, Tara became abandoned by the ardrigh in 560, after Dermot, son of Fergus resided there. The position of High King still continued being held in one of the four territorial areas, yet interestingly this occurred during the life time of Colmcille. Perhaps it’s easy to speculate such changes could be connected to the evangelisation process of Ireland, but it’s likely to be more involved, rather than just a Christian Curse associated with St. Ruadhan of Lorrha in Tipperary being cited as the cause.2 It should be remembered Ireland is predominately governed by the indigenous beliefs and the old ways are predominate, with Christianity being a new way of perceiving the world establishing a foothold within the community. Subsequently what might be recorded here is more an association to who holds the more powerful magic, the old beliefs or the new. Such a generalisation for the abandonment of Tara may appear a simple one, but overall these things are often much more involved.

Moving away from Tara each territorial kingships had their own individual residence where assemblies or courts were held, respective tribal (if that’s the correct word usage) or family clan and extended branches attended in accordance to the custom/law. However this was primarily for dealing with respective matters within the immediate area under which landownership was held for everyone’s benefit. The area in which Colmcille was born was held by the Northern Ui Neill having settled in present day Co. Donegal. The centre was at Magh Ithe the places of assembly can take on many forms depending on the regional geography and natural materials available to produce it structure. With the background in place Colmcille was born in 521, generally accepted to have been at Gartan, near Lough Gartan within Co. Donegal today. He was the son to Fedhlimidh (Phelim) and his mother is Eithne. The father linage or bloodline traced back to Niall of the Nine Hostages an

2 http://www.mail-archive.com/[email protected]/msg00385.html Early Celtic Christianity in Ireland http://www.druidicdawn.org over-king in Ireland in 379-405, at the Bronze Age mound at Tara, with its internal spiral decorated standing stone. The naming of the mound upholds the continuation of Niall name in the landscape, insuring immortality in Ireland’s cognitive memory. His mother is Eithne and also of similar birth, being tenth in descent from Cathaeir Mor, king of Ireland.3

Colmcilles of noble birth; one might be able to briefly picture the world into which he became to know. As a member to a rirath family unit he would be entitled to more privileges than most of the population in accordance to his social status and bloodline. When the court bards recited his lineage it would reinforce his position in society and the social obligations owed to his bloodline by the community and indeed those which within the family line were unsettled or still to be paid to the community. The community would provide for the family unit via the law codes with the food and material supplied to the household for consumption. Similarly the rirath family unit would return and exercise their duties for the benefit of the community.

There is no image or description of Colmcille appearance although it’s been creatively suggested he was a red headed Celt with an easily aroused temper.4 Likewise the opposite have been indicated of a placid and generous temperament. In turn it could be a mixture of them both. A great deal of the first seven years of his life is unknown but at the age of seven there is glimpse, when applying the customary laws.

In 528 he reached the age of seven years male, members of noble birth became eligible for fostering. The customary/brehon laws cover various aspects of this, but one change which could have been introduced to this area in St Patrick time, relates to the first born of noble families being offered to the church. Specifically seeing the foster charge was undertaken by Cruithnechan who also became his tutor until the age of fourteen.5 Cruithnechan followed the christian tradition as it was understood at that time and became an influence in his future life pathway. Whether this was due to his mother who came from Leinster an area, where christianity was more prevalent and established could be an indication in the choice of foster parent.6

At the age of fourteen Colmcille would have reached manhood in 535, and the fostering period would come to its end. Cruithnechan no doubt instructed him well as the thrust for knowledge, which is often never satisfied even today, had taken hold. His foster father made arrangements for study to continue for Colmcille as a pupil under St. Finnian, a at a christian establishment at Moville or Maghbile.7 It’s likely he learnt the art of meticulously copying religious works here. This

3 http://en.wikipedia.org/wiki/Columba 4 www.law.ed.ac.uk/ahrc/gikii/docs2/corrigan.pdf 5 http://www.derrydiocese.com/stcolumba.asp 6 It might be worth mentioning there was no way of enforcing this law code and it becomes a choice which a family of rank made. Unlike the later evangelising process in Europe where once the king was converted it became their task to convert there subjects, While in Britain and Ireland the process is down to the example of faith displayed by the adherents, which spread the word and lead to individuals and communities practicing the new religion. Additionally early Irish Christianity major influence came from within its own culture and with insights from the in northern Africa via Gaul and Britain. Allegiance too, and the acceptance of Rome being the mother church to all Ireland was accepted in 663 after a fact finding mission had been sent to Rome, which is outside the time frame of this article. However the evangelising process occurs over hundreds of years to establish itself throughout society. Candida Casa was founded c.397 by St. , who had been educated in Rome and at Tours. It too must be remembered that the of St. John was held in higher esteem than the gospel of St. Paul within the early Celtic Christianity. The Desert fathers practiced via nature and the participant closeness to it, where nature was consider wild and a way to become closer to the divinity or God. 7 Finbar – St Finnian of Moville had been influence or received teaching from a bishop Nennio who had travelled to Ireland from Candida Casa in Galloway. This early establishment had links which also stretch back via and Europe to the Desert Early Celtic Christianity in Ireland http://www.druidicdawn.org was the only way available to reproduce the important early works of the day to spread its message. A contributing item that was to later affect Colmcille and members of customary society with drastic consequences later. Even though we might imagine these early establishments being cut off from main society as they might be today, the opposite is probably truer, whereby they were in touch with the latest developments in Ireland which were occurring, as indicated in the various annuals. The duration in which he stayed here at Moville is uncertain, what we do learn is he was ordained a deacon. In itself this might have triggered him leaving; possibly relative to spreading the message or setting an example for others to follow a similar path.

One can only assume he would have received the Celtic at some stage.8 This is like an identification mark which set the early Christians apart from society, and informed others of their faith. The tonsure is a hair style, where by the hair is shaved from ear to ear and the top of the head is also shaved. Leaving hair around the sides of the head, this is quite different to the later tonsure which gained popularity after allegiances to the church in Rome was accepted in Southern Ireland in 663, and much later in the Northern parts through the acceptance via in 715. Yet early observed habits were different standing out as though making a statement to its indigenous society.

Over the next twenty seven years Colmcille is moving around Ireland, several point of references can be pieced together. There is a meeting of the new and old traditions as he gained knowledge from a Bard named Gemman, in Leinster, possibly in the traditional arts of the Bardic profession. Again this relationship which developed between the old and the new would have an affect on Colmcille. This can be seen through his support much later on, at the convention of Drumceatt in 575 where he supported the Bards, their privileges and grants in accordance to the Brenhon laws which became adjusted and upheld.9 One might be considering this rather odd, where a person of the early Christian faith is supporting the Bardic tradition of Ireland. Clearly the bards were not a religious order as one might think today but a depository or keepers of indigenous knowledge. Whether this connection with Gemman encouraged scholars to align to Colmcille what we might term today is another matter of debate. Similarly did Gemman have an influence on the famous utterance recorded relating to “God is my ” from Iona.

In Alderman Life of St. ,10 Colmcille is placed within another with St Finnian of Clonard, but this time in Southern Meath. The description which is given conforms to the ideas from the Desert Fathers. This allowed individuals to live close to nature in there individuals cells, to contemplate the force behind nature which drives nature and its turning seasons, but places this wonder under a single figure head in human form. Nonetheless a vibrant community of people following the early Christian faith and moral way of life come together for their own protection, within a self supporting agricultural community, centred on a wooden church. Here they would gather at specific times of the day to contemplate together under the example which St. Finnian expressed. However due to natural events, climatic down turns and a plague which ravaged through

Fathers in Northern Africa. Interestingly Comcille would supersede and continue the evangelisation process further north from Iona in later years within the region of Dalrada. 8 The Celtic Tonsure is very similar to that worn in Eastern Rome, i.e. present day Turkey during the period. It too may be associated with the difference between the Egyptian ex soldier, Pachomius concept of monastic living, when compared to Benedictine monasticism which developed later.

9 A Study of Social inheritance and Spiritual Development by Victor Gepdes and Colleagues, Outlook Tower, Edinburgh 1913 10 J. T. Fowler, 1894, Adamnani Vita S. Columbae Ed from Dr. Reeves Text with an Introduction on Early Irish Church History, Clarenden Press, Oxford Early Celtic Christianity in Ireland http://www.druidicdawn.org the whole of Europe, this early monastic centre became dissolved and abandoned to the elements.11

During this period Colncille is ordained as a priest or has reached the stage of learning which entitled him to this position, one that was to remain for the rest of his life. One needs to remember there is no actual centralised structure operating within the early christian church in Ireland from the historical evidence which is available. There is evidence of Britain’s early church being similar to those in Gaul in the 6th century, some influences being transferred via Candida Casa in Galway to St. Finnian at Moville, together with those from St. David’s in South Wales to St Finnian of Clonard. Overall all they were struggling against an earlier belief system often termed today being a pagan environment.12 Additionally there are elements of a warring society where regional kingships were either extending there territorial claims or settling customary disputed matters with each other, at times creating regional areas of Ireland into volatile areas.

Against this background christianity struggles to establishes itself. New centres are created. The annuals indicate in 535,13 but other say 554, and related to Colmcille noble connections; land is donated to his charge to set up a religious establishment at Doire Calgaigh, or Derry.14 As what became the usual custom lands became donated to the early church establishments often by kings, but in this case by his related kinfolk. It would have been a timber structure more than likely a rectangle or square, confined within its on land. This has been described as raised ground surrounded by bog land on three sides, in which it was confined. It would have been very similar to St Finnian of Clonard in the way it supported the community which established itself there, and indeed attracted new adherents’ to it.

One of the things that become apparent is this establishment suggesting it’s more aligned with the kin of Colmcille and has a connection to bloodline and social obligations held. The matter of the copying of St Finnan of Molville Vulgate which came from abroad comes into question. A dispute of ownership develops which is part resolved via the customary/Brehon laws. Although the dispute is heard at Tara, and the judgement is given by Diarmaid, it went against Colmcille, the copy ownership which had been laboriously copied had to be returned.15 But was it? The next we hear is the resulting battle at Cooladrummon,16 which is much more than any conflict over a book. It also related to how hospitality is extended to important hostages according to the law codes.17 Together with the sanctuary which God offered by the church, being violated by the sovereign power, i.e. married to the Gods and Goddess of the land came also added to the book dispute. The blood line of the O’Neills joined forces with Aedh king of Connaught, to avenge the death of Curnan.

11 Llyod Lang, 2006, The Archaeology of Celtic Britain and Ireland c. AD400-1200, Cambridge 12 Hughes K., 1966, The Church in early Irish Society, Methuen, London 13 http://www.rootsweb.ancestry.com/~irlkik/ihm/ire500.htm 14 http://www.wesleyjohnston.com/users/ireland/past/pre_norman_history/christianity.html and http://www.rootsweb.ancestry.com/ ~irlkik/ihm/ire500.htm 15 www.law.ed.ac.uk/ahrc/gikii/docs2/corrigan.pdf 16Ibed, http://www.visionforumministries.org/issues/news_and_reports/ionas_gospel_light.aspx#n11

17 A method used to keeping lower kingships in check, a similar system was also used in Wales up until the 13th Century. Early Celtic Christianity in Ireland http://www.druidicdawn.org

Colmcille is indicated to have been involved, perhaps not within this regional conflict but he was on the battle field afterwards. This became a major turning point in his life path. The early church establishment was not happy, various meetings to deliberate were held over his conduct. The decision taken lead him on a forced pilgrimage. For this to occur tends to suggest that in some ways the early church in Ireland had a governing structure of some kind, but no records appear to have survived which I’m aware which would throw more light and understanding into the process. Unlike associated pilgrimages involved actually leaving the homeland altogether and not returning, as in the case of Coulumbanus who travelled into France, Belgium, and Northern Italy, never to return. Colmcille got off rather lightly, seeing that his perinagalo or pilgrimage took him and his followers to Dal riata and to the island of Hinda.

Dalriata at the time was an extension of the Northern Regional of Ireland tribal territory of noble/sovereign family in the sixth century; the Irish kingdom extended its power out of Antrim into to present day NW .18 Legends here honour Cairpre Riata as being the founder of Dal Riata, yet it’s more acceptable to credit Fergus mac Erc son of Ness with the establishment of the province. Where his descendants and two grandsons one is that ruled between 537-8, during the period when Colmcille first came to Hinda but established the community on Iona.19

Archaeological evidence reveals that the early establishment on Iona eventually followed a circular enclosed defended settlement. Within its confines space was allocated to perform specific functions, from the living area in relation to where the church building became cited. The images generated suggest a circle which is split in half with sacred and non sacred space being available wherein various activities associated with early monastic community living were undertaken. However this type of structure only becomes available once the Iona became established, prior to this shelter would have been whatever was available naturally.20

18 Archibald A. M. Duncan, (1975) Scotland, the making of the Kingdom, Oliver & Boyd: Edinburgh 19 It’s interesting to note there is a story on Iona relating to monks doing of Staffa, a nearby island. Although the island of Hinda has never been located it certainly makes one wonder about whether there is any relationship between the two. It’s interesting to note that the system of private confession has been argued to be an introduction from Ireland into the monastic life style. So is this and indigenous invention carried over from customary laws of some nature? 20 From personal lecture notes taken at Dr Nancy Edwards, presentation on ‘Archaeology and the Church’ presented at University Bangor in 2003. Early Celtic Christianity in Ireland http://www.druidicdawn.org

Overall this establishment came to play an important role, not just in Ireland but also in Scotland and Britain. The Venerable informs of Colmcille/St. Columba’s task of converting the , inclusive of the first recorded mention of the Loch Ness monster. Nonetheless we must remember the earlier efforts of the evangelising process and role via the Ninian settlement known as Candida Casa in the fifth century, now Whitethorn in Galloway, several hundred years before. Yet one must not forget the two Anglo Saxons which are mentioned as being part of the Iona community in the latter part of the sixth century mentioned by Adamnan.

What becomes very clear is regardless of the events which lead up to the establishment of Iona. Iona evangelisation reaches out into many areas. There are the connections to Columba establishment at Derry and Darrow to Iona, Bangor (Ireland) resulting from the work of a past student named Comgal who returned to Ireland, and located in the Anglo Saxon area of Bernica. Lindisfarne extended its influence to Wessex and across to north of the Thames at one stage, suggesting the system recognised no territorial boundaries, only the sphere of influence and reach of the founding “mother” establishment.

Previous indications of a probable organisation structure for the early church in Ireland resulting from the events from Cooladrummon where probably under the leadership of a Bishop. However scholars have clearly illustrated and credited Colmcille/Columba as founding the Paruchia system.21 This is where a single founding early christian centre, being spread from the leaving students/pupils who establish a new foundation or church. It becomes linked back to the original, i.e. Iona. However to be a classified as a mother church it required an to be at its head, something which Colmcille never achieved. Although a succession of connected to the O’Neill linage are recorded later. Yet it suggests an attempt to coordinate religious establishments and the process of the Irish form of evangelisation together with its style of learning over a wide area. It prompted Iona to be a very powerful influence at the time during its height, removed from the mediterranean influences. However it’s not always seen in this light as counter arguments indicate the opposite.22

Indeed an interesting point is the way Colmcille and indeed later Abbotts of Iona conducted themselves, here the native early Irish christians became continually involved in the matter of politics. This time the dispute is not over a book but between the Ui Naill and Dal Riata protecting the interests of the province at Drium Cett 575 in Co. Derry. In a similar vein but much later is an indication of influence and organisation ability coming from Iona through the seventh Abbot Adomnán. It becomes clear he was not impressed with seeing female combatants being used in Ireland in the seventh century! The synod of Birr in Co. Offaly 697 brought in a new Law; one could imagine it was very revolutionary for its time. This was the ‘Laws of Innocence’ which dealt with non-combatants within warfare. What is being undertaken here is the ratification of laws which are agreed by ‘40 leading churchman and 51 king and tribal rulers.23

Having looked at a very small area of influence one could consider the development of early Celtic Christianity within Ireland. At a time when indigenous beliefs ran side by side with each other, likewise customary law which shaped society and the changing of this into its written form. Yet it might be clearly seen an alignment with current practices and current institutions before introducing

21 O Croinin D., 1995, The Church in early Irish Society 400-1200, Longman 22 Smyth, A.P. (1989), Warlords and holy men - Scotland AD 80-1000, Edinburgh University Press 23 Ibed p. 133 Early Celtic Christianity in Ireland http://www.druidicdawn.org its own ideas and ways of developing the Celtic Church. Remove the connection between Colmcille and the Bard Gemman, one wonders whether Colmcille and later Adomnán are acting in a way which today, one might consider being Druidic from the current knowledge which at our disposal. Although these names belong to a time period about fourteen thundered years ago relating to the evangelizing process. Returning back to the early documents can only add to our current knowledge but also create more questions and the search for answers.

Bibliography

Archibald A. M. Duncan, 1975, Scotland, the making of the Kingdom, Oliver & Boyd: Edinburgh Gepdes, V., and Colleagues, 1913 A Study of Social inheritance and Spiritual Development, Outlook Tower Edinburgh Hughes K., 1966, The Church in early Irish Society, Methuen, London Llyod Lang, 2006, The Archaeology of Celtic Britain and Ireland c. AD400-1200, Cambridge O Croinin D., 1995, The Church in early Irish Society 400-1200, Longman Fowler, J. T., 1894, Adamnani Vita S. Columbae Ed Dr. Reeves Text with an Introduction on Early Irish Church History, Clarenden Press, Oxford Smyth, A. P., 1989 Warlords and holy men - Scotland AD 80-1000, Edinburgh University Press Waddell, J., 2005 Foundation Myths: The Beginnings if Irish Archaeology, Wordwell