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The Old Irish on the Continent Author(S): Julius Von Pflugk-Harttung Source: Transactions of the Royal Historical Society, Vol

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The Old Irish on the Continent Author(S): Julius Von Pflugk-Harttung Source: Transactions of the Royal Historical Society, Vol The Old Irish on the Continent Author(s): Julius von Pflugk-Harttung Source: Transactions of the Royal Historical Society, Vol. 5 (1891), pp. 75-102 Published by: Cambridge University Press on behalf of the Royal Historical Society Stable URL: http://www.jstor.org/stable/3678047 Accessed: 27-06-2016 08:43 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Cambridge University Press, Royal Historical Society are collaborating with JSTOR to digitize, preserve and extend access to Transactions of the Royal Historical Society This content downloaded from 131.247.112.3 on Mon, 27 Jun 2016 08:43:13 UTC All use subject to http://about.jstor.org/terms 75 THE OLD IRISH ON THE CONTINENT. BY PROFESSOR JULIUS VON PFLUGK-HARTTUNG. [Translatedfrom the German MS. of the Author.] A RESTLESS spirit of wandering drove the ancient Irish away to farthest lands, from Iceland and Norway to Spain, Southern Italy, Constantinople and Jerusalem. They became of some importance as regards the kingdom of the Franks, and the parts adjacent. Unhappily, however, these thousands and thousands of men made no note of their doings, and in Irish annals they have left no, or but little, trace behind them; we are, therefore, forced to piece them together in laborious mosaic-work out of chance Continental traditions. St. Jerome knew of Scots, whom he had seen in Gaul; one of his chief Pelegian opponents was an Irishman, perhaps Celestius, who certainly lived on the Continent. It is quite uncertain as to the Irish descent of Mansuetus, the first bishop of Toul, of the martyrs Eliphius and Eucharius, and of the poet Celius Sedulius (Siadal, Siudal), in the fourth and fifth centuries; and also the stay of St. Patrick and his disciple Mochta (Macteus) in Gaul and Rome is less to be believed than to be wished. We come to more certain ground with the Breton Riochat, bishop, monk, and pilgrim, who lived in Clermont about 475-80. At the beginning of the sixth century, Fridolin is thought to have appeared in Poitiers, Strasburg, and Basle, and to have founded the monastery of Seckingen. It is said that an Irishman named Samson, with many followers, migrated about the middle of the sixth century to Armorica and the northern part of the Frankish realm. In the year 577 came Winnoch from Brittany to Tours, in order to proceed to Jerusalem. Shortly thereafter This content downloaded from 131.247.112.3 on Mon, 27 Jun 2016 08:43:13 UTC All use subject to http://about.jstor.org/terms 76 TRANSACTIONS OF THE ROYAL HISTORICAL SOCIETY. the most important of the ancient Irish stepped upon the Continent, Columban the younger; and thenceforth his fellow- countrymen overflowed the provinces like a flood. Especially were they to be found in the eastern provinces, in the neigh- bourhood of the Rhine, soon spreading into German territory. The Irish presented themselves in four aspects in the realm of the Merovingians-as monks, as converters of the heathen, and as a disturbing element; later we find them rather as teachers and scholars. The chief representative of Irish monasticism is the above-named Columban, the founder of Luxeuil in France and Bobbio in Italy. At the beginning of the ninth decade of the sixth century (about 583) he crossed the ocean. At that time the condition of the Church in the kingdom of the Franks lay painfully low: her inner life had perished; worldly ideas and desires had entered in its stead. Here a natural field of action offered itself for an austere, energetic nature, fixed upon the Imperishable; full of the fear of God, Columban lived fearless among men. The youthful vigour of the Church of his island home he carried as far as possible into that of the Franks, that is to say, in the monastic characteristic of the former he strove after a reform of convent life. After the pattern of Iona, the chief Irish-Scottish monastery, he placed Luxeuil at the head of a wide-spread congregation. Irish observances became united under his name into one, or more correctly two, monastic rules, thoroughly impregnated with austere severity. With violence, by stripes and imprisonment for the smallest error, should goodness be obtained; by force every development of life should turn to religious activity, the will be broken, asceticism and moral perfection taken to be synonymous. No new thoughts, indeed, present themselves in the rule; the will-power alone was new, with which the demands were enforced in command and prohibition. Never was the final aim of monasticism so clear in France, never ventured in such fearful earnest. Thence its effect: on in- dividual natures it was so powerful that a rich Frank, for instance, gave his possessions to the poor, in order to enter This content downloaded from 131.247.112.3 on Mon, 27 Jun 2016 08:43:13 UTC All use subject to http://about.jstor.org/terms THE OLD IRISH ON THE CONTINENT. 77 Luxeuil as the servant of his servant. Particular rules for the maintenance of monastic discipline are not given. To austerity within walls joined itself in true Irish-Scotch wise the working outside by example and preaching. Columban, as well as his disciples, went about preaching. From time to time gifted brethren were designedly sent out as wandering priests; a thing which was not formerly usual in France, because preaching appertained to the secular clergy. The picture of the Irish saint shines with unusual bright- ness, partly on account of its significance, but also not less because it is of him that an excellent, almost contemporary, biography has been preserved. Consequently Columban's influence is often over-estimated, many a thing ascribed to him which depends upon the collective working of his countrymen, as for instance the universal discipline of penance. The particularly efficacious ordinances of the Irish direction- the penitential and monastic rule-were not compiled by himself; his contemporary, the diffuse and detailed narrator, Bishop Gregory of Tours, takes no notice of him, which is the more remarkable, as Columban once resided in Tours. In the strife with king and bishop he was finally obliged to quit the field. On November 23 he died at Bobbio, leaving the com- pletion of his work to his fellow-countrymen and disciples. While the Anglo-Saxons sailed over the Channel and up the Seine, to the Irish the journey over the kindred Brittany or the entrance into the Loire seemed more desirable; whereby, while Paris and its wide environs soon became a kind of central point to the former, the Loire district, viz. Poitiers, Tours, Orleans, and Fleury-sur-Loire, became so to the Irish. On the other hand, Franks and Romans united in a diligent observation of the reforming direction of the Irish, while those who rose to office and honours laboured on in the same spirit. As before on the Emerald Isle, so now also in the kingdom of the Franks, it straightway became the fashion to erect monasteries, and numerous are those which are directly or indirectly connected with the Irish, although in this matter exaggeration is often used. 7 This content downloaded from 131.247.112.3 on Mon, 27 Jun 2016 08:43:13 UTC All use subject to http://about.jstor.org/terms 78 TRANSACTIONS OF THE ROYAL HISTORICAL SOCIETY. St. Galle's elder brother, Dicuil, in 625 founded the abbey Lure; the Irishman Fursy, between 640 and 650o, Lagny, near Paris, which Chlodovech II. enriched. Fursy is also thought to have caused Mont St. Quentin near Peronne and Mont-des-Cygnes to be established for Irishmen. The names of Fiacrius, Chillenus, Ultanus, Foillanus, associate them- selves with the places Meaux, Faremoutier, Chelles and Andelys-sur-Seine. Besides these, Corbie, Montier-la-Celle near Troyes, Montier-en-Der near Dijon, Remiremont, Ro- mainmoutier and others present themselves. At Ghele in Belgium there yet stands an old church with the relics of St. Dympna, a king's daughter, who is said to have fled from Ireland in the seventh century, and to have founded the church of Ghent. In the region on the left bank of the Rhine we may name Ebermiinster, Medianum, Thomasstift at Strasburg, Hohenburg, Honau, Hagenmiinster, and St. Paul's at Mayence. Luxeuil, Rebais, St. Vandrille, Solignac, and St. Omer became specially important. Luxeuil shone for a time, looked up to as a place of education and a seminary for larger institutions. Columban had after Irish fashion already placed under it the two neighbouring monasteries of Anagray and Fontaines; it was afterwards further extended, a species of jurisdiction over other convents being granted to the Abbot of Luxeuil. From Luxeuil emanated famous bishops and founders of monasteries, as Audomar (St. Omer), who ascended the bishop's throne of Terouane, and erected the monastery of Sithiu (St. Omer), which has twenty-two saints to exhibit belonging to its church. The founder of Solignac, St. Eligius, was also a monk of Luxeuil. Solignac was long distinguished for its severe discipline, and spread its views specially into Lower Germany. To it belonged St. Rema- clus, the founder of Stablo and Malmedy. St. Vandrille was almost more deeply revered by the Pepins than St.
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