Irish Nationality. Green Alice Stopford

withdrawn from the material business of the continent nothing again drew back the Irish to any share in the affairs of Europe save a spiritual call – a call of religion, of learning, or of liberty. The story of the Irish mission shows how they answered to such a call.

      The Teutonic invaders stopped at the Irish Sea. At the fall of the Empire, therefore, Ireland did not share in the ruin of its civilisation. And while all continental roads were interrupted, traffic from Irish ports still passed safely to Gaul over the ocean routes. Ireland therefore not only preserved her culture unharmed, but the way lay open for her missionaries to carry back to Europe the knowledge which she had received from it. In that mission we may see the strength and the spirit of the tribal civilisation.

      Two great leaders of the Irish mission were Columcille in Great Britain and Columbanus in Europe. In all Irish history there is no greater figure than St. Columcille – statesman and patriot, poet, scholar, and saint. After founding thirty-seven monasteries in Ireland, from Derry on the northern coast to Durrow near the Munster border, he crossed the sea in 563 to set up on the bare island of Hii or Iona a group of reed-thatched huts peopled with Irish monks. In that wild debatable land, swept by heathen raids, amid the ruins of Christian settlements, began a work equally astonishing from the religious and the political point of view. The heathen Picts had marched westward to the sea, destroying the Celtic churches. The pagan English had set up in 547 a monarchy in Northumbria and the Lowlands, threatening alike the Picts, the Irish or "Scot" settlements along the coast, and the Celts of Strathclyde. Against this world of war Columcille opposed the idea of a peaceful federation of peoples in the bond of Christian piety. He converted the king of the Picts at Inverness in 565, and spread Irish monasteries from Strathspey to the Dee, and from the Dee to the Tay. On the western shores about Cantyre he restored the Scot settlement from Ireland which was later to give its name to Scotland, and consecrated as king the Irish Aidan, ancestor of the kings of Scotland and England. He established friendship with the Britons of Strathclyde. From his cell at Iona he dominated the new federation of Picts and Britons and Irish on both sides of the sea – the greatest missionary that Ireland ever sent out to proclaim the gathering of peoples in free association through the power of human brotherhood, learning, and religion.

      For thirty-four years Columcille ruled as abbot in Iona, the high leader of the Celtic world. He watched the wooden ships with great sails that crossed from shore to shore; he talked with mariners sailing south from the Orkneys, and others coming north from the Loire with their tuns of wine, who told him European tidings, and how a town in Istria had been wrecked by earthquake. His large statesmanship, his lofty genius, the passionate and poetic temperament that filled men with awe and reverence, the splendid voice and stately figure that seemed almost miraculous gifts, the power of inspiring love that brought dying men to see his face once more before they fell at his feet in death, give a surpassing dignity and beauty to his life. "He could never spend the space of even one hour without study or prayer or writing, or some other holy occupation … and still in all these he was beloved by all." "Seasons and storms he perceived, he harmonised the moon's race with the branching sun, he was skilful in the course of the sea, he would count the stars of heaven." He desired, one of his poems tells us, "to search all the books that would be good for any soul"; and with his own hand he copied, it is said, three hundred books, sitting with open cell door, where the brethren, one with his butcher's knife, one with his milk pail, stopped to ask a blessing as they passed.

      After his death the Irish monks carried his work over the whole of England. A heathen land lay before them, for the Roman missionaries established in 597 by Augustine in Canterbury, speaking no English and hating "barbarism," made little progress, and after some reverses were practically confined to Kent. The first cross of the English borderland was set up in 635 by men from Iona on a heather moorland called the Heaven-field, by the ramparts of the Roman Wall. Columban monks made a second Iona at Lindisfarne, with its church of hewn oak thatched with reeds after Irish tradition in sign of poverty and lowliness, and with its famous school of art and learning. They taught the English writing, and gave them the letters which were used among them till the Norman Conquest. Labour and learning went hand in hand. From the king's court nobles came, rejoicing to change the brutalities of war for the plough, the forge-hammer, the winnowing fan: waste places were reclaimed, the ports were crowded with boats, and monasteries gave shelter to travellers. For a hundred years wherever the monks of Iona passed men ran to be signed by their hand and blessed by their voice. Their missionaries wandered on foot over middle England and along the eastern coast and even touched the Channel in Sussex. In 662 there was only one bishop in the whole of England who was not of Irish consecration, and this bishop, Agilberct of Wessex, was a Frenchman who had been trained for years in Ireland. The great school of Malmesbury in Wessex was founded by an Irishman, as that of Lindisfarne had been in the north.

      For the first time also Ireland became known to Englishmen. Fleets of ships bore students and pilgrims, who forsook their native land for the sake of divine studies. The Irish most willingly received them all, supplying to them without charge food and books and teaching, welcoming them in every school from Derry to Lismore, making for them a "Saxon Quarter" in the old university of Armagh. Under the influence of the Irish teachers the spirit of racial bitterness was checked, and a new intercourse sprang up between English, Picts, Britons, and Irish. For a moment it seemed as though the British islands were to be drawn into one peaceful confederation and communion and a common worship bounded only by the ocean. The peace of Columcille, the fellowship of learning and of piety, rested on the peoples.

      Columcille had been some dozen years in Iona when Columbanus (c. 575) left Bangor on the Belfast Lough, leading twelve Irish monks clad in white homespun, with long hair falling on their shoulders, and books hanging from their waists in leathern satchels. They probably sailed in one of the merchant ships trading from the Loire. Crossing Gaul to the Vosges Columbanus founded his monastery of Luxeuil among the ruined heaps of a Roman city, once the meeting-place of great highways from Italy and France, now left by the barbarians a wilderness for wild beasts. Other houses branched out into France and Switzerland. Finally he founded his monastery of Bobio in the Apennines, where he died in 615.

      A stern ascetic, aflame with religious passion, a finished scholar bringing from Ireland a knowledge of Latin, Greek, and Hebrew, of rhetoric, geometry, and poetry, and a fine taste, Columbanus battled for twenty years with the vice and ignorance of a half-pagan Burgundy. Scornful of ease, indifferent to danger, astonished at the apathy of Italy as compared with the zeal of Ireland in teaching, he argued and denounced with "the freedom of speech which accords with the custom of my country." The passion of his piety so awed the peoples, that for a time it seemed as if the rule of Columbanus might outdo that of St. Benedict. It was told that in Rome Gregory the Great received him, and as Columbanus lay prostrate in the church the Pope praised God in his heart for having given such great power to so small a man. Instantly the fiery saint, detecting the secret thought, rose from his prayer to repudiate the slight: "Brother, he who depreciates the work depreciates the Author."

      For a hundred years before Columbanus there had been Irish pilgrims and bishops in Gaul and Italy. But it was his mission that first brought the national patriotism of Ireland into conflict with the organisation of Rome in Europe. Christianity had come to Ireland from the East – tradition said from St. John, who was then, and is still, held in special veneration by the Irish; his flower, St. John's wort, had for them peculiar virtues, and from it came, it was said, the saffron hue as the national colour for their dress. It was a national pride that their date for celebrating Easter, and their Eastern tonsure from ear to ear, had come to them from St. John. Peter loved Jesus, they said, but it was John that Jesus loved – "the youth John, the foster-son of his own bosom" – "John of the Breast." It was with a very passion of loyalty that they clung to a national church which linked them to the beloved apostle, and which was the close bond of their whole race, dear to them as the supreme expression of their temporal and spiritual freedom, now illustrious beyond all others in Europe for the roll of its saints and of its scholars, and ennobled by the company of its patriots and the glory of Columcille. The tonsure and the Easter of Columbanus, however, shocked foreign ecclesiastics as contrary to the discipline of Rome, and he was required to renounce them. He vehemently protested his loyalty to St. John, to St. Columcille, and to the church of his fathers. It was an unequal argument. Ireland, he was answered, was a small island in a