Irish Nationality. Green Alice Stopford

where the fighting men knew every foot of ground, and had an intense local patriotism, gave them a power of defence which made conquest by the foreigner impossible; he had first to exterminate the entire people. The same division into administrative districts gave also a singular authority to law. In mediæval states, however excellent were the central codes, they were only put in force just so far as the king had power to compel men to obey, and that power often fell very far short of the nominal boundaries of his kingdom. But in Ireland every community and every individual was interested in maintaining the law of the people, the protection of the common folk; nor were its landmarks ever submerged or destroyed. Irish land laws, for example, in spite of the changes that gradually covered the land with fenced estates, did actually preserve through all the centuries popular rights – fixity of rates for the land, fixity of tenure, security of improvement, refusal to allow great men to seize forests for their chase: under this people's law no Peasant Revolt ever arose, nor any rising of the poor against their lords. Rights of inheritance, due solemnities of election, were accurately preserved. The authority and continuity of Irish law was recognised by wondering Englishmen – "They observe and keep such laws and statutes which they make upon hills in their country firm and stable, without breaking them for any favour or reward," said an English judge. "The Irish are more fearful to offend the law than the English or any other nation whatsoever."

      The tribal system had another benefit for Irishmen – the diffusion of a high intelligence among the whole people. A varied education, spread over many centres, fertilized the general life. Every countryside that administered its own affairs must of needs possess a society rich in all the activities that go to make up a full community – chiefs, doctors, soldiers, judges, historians, poets, artists and craftsmen, skilled herds, tillers of the ground, raisers and trainers of horses, innkeepers, huntsmen, merchants, dyers and weavers and tanners. In some sequestered places in Ireland we can still trace the settlements made by Irish communities. They built no towns nor needed any in the modern sense. But entrenchments of earth, or "raths," thickly gathered together, mark a site where men lived in close association. Roads and paths great and small were maintained according to law, and boats carried travellers along rivers and lakes. So frequent were the journeys of scholars, traders, messengers from tribe to tribe, men gathering to public assemblies, craftsmen, dealers in hides and wool, poets, men and women making their circuit, that there was made in early time a "road-book" or itinerary, perhaps some early form of map, of Ireland.

      This life of opportunity in thickly congregated country societies gave to Ireland its wide culture, and the incredible number of scholars and artificers that it poured out over Europe with generous ardour. The multitudinous centres of discussion scattered over the island, and the rapid intercourse of all these centres one with another, explain how learning broadened, and how Christianity spread over the land like a flood. It was to these country settlements that the Irish owed the richness of their civilisation, the generosity of their learning, and the passion of their patriotism.

      Ireland was a land then as now of intense contrasts, where equilibrium was maintained by opposites, not by a perpetual tending towards the middle course. In things political and social the Irish showed a conservatism that no intercourse could shake, side by side with eager readiness and great success in grasping the latest progress in arts or commerce. In their literature strikingly modern thoughts jostle against the most primitive crudeness; "Vested interests are shameless" was one of their old observations. In Ireland the old survived beside the new, and as the new came by free assimilation old and new did not conflict. The balance of opposites gave colour and force to their civilisation, and Ireland until the thirteenth century and very largely until the seventeenth century, escaped or survived the successive steam rollings that reduced Europe to nearly one common level.

      In the Irish system we may see the shaping of a true democracy – a society in which ever-broadening masses of the people are made intelligent sharers in the national life, and conscious guardians of its tradition. Their history is throughout a record of the nobility of that experiment. It would be a mechanical theory of human life which denied to the people of Ireland the praise of a true patriotism or the essential spirit of a nation.

      CHAPTER II

      IRELAND AND EUROPE

c. 100 —c. 600

      The Roman Agricola had proposed the conquest of Ireland on the ground that it would have a good effect on Britain by removing the spectacle of liberty. But there was no Roman conquest. The Irish remained outside the Empire, as free as the men of Norway and Sweden. They showed that to share in the trade, the culture, and the civilisation of an empire, it is not necessary to be subject to its armies or lie under its police control. While the neighbouring peoples received a civilisation imposed by violence and maintained by compulsion, the Irish were free themselves to choose those things which were suited to their circumstances and character, and thus to shape for their people a liberal culture, democratic and national.

      It is important to observe what it was that tribal Ireland chose, and what it rejected.

      There was frequent trade, for from the first century Irish ports were well known to merchants of the Empire, sailing across the Gaulish sea in wooden ships built to confront Atlantic gales, with high poops standing from the water like castles, and great leathern sails – stout hulls steered by the born sailors of the Breton coasts or the lands of the Loire and Garonne. The Irish themselves served as sailors and pilots in the ocean traffic, and travelled as merchants, tourists, scholars and pilgrims. Trading-ships carried the wine of Italy and later of Provence, in great tuns in which three men could stand upright, to the eastern and the western coasts, to the Shannon and the harbours of Down; and probably brought tin to mix with Irish copper. Ireland sent out great dogs trained for war, wool, hides, all kinds of skins and furs, and perhaps gold and copper. But this material trade was mainly important to the Irish for the other wealth that Gaul had to give – art, learning, and religion.

      Of art the Irish craftsmen took all that Gaul possessed – the great decorated trumpets of bronze used in the Loire country, the fine enamelling in colours, the late-Celtic designs for ornaments of bronze and gold. Goldsmiths travelled oversea to bring back bracelets, rings, draughtboards – "one half of its figures are yellow gold, the others are white bronze; its woof is of pearl; it is the wonder of smiths how it was wrought." They borrowed afterwards interlaced ornament for metal work and illuminated manuscripts. In such arts they outdid their teachers; their gold and enamel work has never been surpassed, and in writing and illumination they went beyond the imperial artists of Constantinople. Their schools throughout the country handed on a great traditional art, not transitory or local, but permanent and national.

      Learning was as freely imported. The Latin alphabet came over at a very early time, and knowledge of Greek as a living tongue from Marseilles and the schools of Narbonne. By the same road from Marseilles Christianity must have come a hundred years or so before the mission of St. Patrick – a Christianity carrying the traditions and rites and apocalypses of the East. It was from Gaul that St. Patrick afterwards sailed for his mission to Ireland. He came to a land where there were already men of erudition and "rhetoricians" who scoffed at his lack of education. The tribes of Ireland, free from barbarian invasions as they had been free from Roman armies, developed a culture which was not surpassed in the West or even in Italy. And this culture, like the art, was national, spread over the whole land.

      But while the Irish drew to themselves from the Empire art, learning, religion, they never adopted anything of Roman methods of government in church or state. The Roman centralized authority was opposed to their whole habit of thought and genius. They made, therefore, no change in their tribal administration. As early as the second century Irishmen had learned from Gaulish landowners to divide land into estates marked out with pillar-stones which could be bought and sold, and by 700 A.D. the country was scored with fences, and farms were freely bequeathed by will. But these estates seem still to have been administered according to the common law of the tribe, and not to have followed the methods of Roman proprietors throughout the Empire. In the same way the foreign learning brought into Ireland was taught through the tribal system of schools. Lay schools formed by the Druids in old time went on as before, where students of law and history and poetry grouped their huts round the dwelling of a famous teacher, and the poor among them begged their bread in the neighbourhood. The monasteries in like manner gathered their scholars