The Old Irish World. Green Alice Stopford

typical objector, should we turn away from the great highways of the world’s progress, with their sweeping procession of Empires and great Dominions, to lose ourselves in the maze where humble and unsuccessful nationalities walk obscurely. Stimulate the spirit of young men by giving them the examples of heroes whose fame has sounded through the earth, and societies that have been adorned by triumph. Let the men of local fame, the guardians of smaller nationalities, rest in darkness, and let us follow the sun in its strength.

      We may remember one of the snares laid by the Prince of Evil for the Son of Man, when he set Him on a high place above the kingdoms of the world, to bend His soul before their ostentatious glory. From the mountain Satan displayed the emblems of their pride, palaces and towers and treasuries, “knowing that it was by those alone that he himself could have been so utterly lost to rectitude and beatitude. Our Saviour spurned the temptation, and the greatest of His miracles was accomplished.” England was just at the outset of her imperial career when Milton, in his “Paradise Regained,” pictured that tremendous scene, the passing of the empires in their state before the judgment of the Divine Reason. The prodigious procession was marshalled from the very dawn of history, powers and dominions sweeping over the earth, and disappearing with the suddenness with which they rose. Not one has survived. In the shifting scene forms of states move and stir dimly like the fallen angels from “Paradise Lost” as they lay prone, extended on the flood of ruin and combustion. One scheme of government after another is lifted up to be cast down – tyranny, oligarchy, slavery, commercialism, communism, parliaments, theocracies. The great warriors and the great statesmen are alike entombed in the ruins of their empires. “Head and crown drop together, and are overlooked.” On the other hand, when empires have fallen, the nationalities have not always perished. They die only with the utter extermination of the people. So long as the old stock lingers on the soil, there is a spirit that can outlive all empires, form the scourge of conquerors, and set the last barrier to pride of dominion. We know how peoples enclosed within small states, fed from deep sources of heritage and tradition, have given the impress of their local passion to their art. Out of the intensity of national life have come those high inspirations that have given to us all that is best of literature, poetry, painting, sculpture, music, and however deeply the artist has felt the influence of the world outside, his ultimate power lies in the spirit which has entered into him from his native state and the race of which he sprang. The generous influences of local patriotism were recognised by the greatest political thinker that modern Ireland has sent out: “To be attached,” said Burke, “to the sub-division, to love the little platoon we belong to in society, is the first principle (the germ as it were) of public affections.”

      Perhaps, we might also suggest to our objector, the lesser nationalities are even now, in these days of triumphant Imperialism, beginning to have their revenge. The study of small societies seems to become fashionable among the new reformers. Do we not hear from all sides of the education, discipline, and public spirit of countries compassed within bounds suited to man’s apprehension? With what respect do not Unionists extol the industrial success of States such as Holland and Denmark, for example. Even now do we not hear English Imperialists crying out that perhaps Switzerland has got the secret of the democratic mind, or Norway, or New South Wales, or Arizona; might not England take a lesson from some little self-contained and thrifty community on the use of the referendum? It would seem that the influence of small commonwealths is not yet extinct among us.

      It is very certain that Ireland of all countries, if left to itself, would never of its own will allow history to lie in a backwater among the flotsam of the current. History was the early study of the Irish, the inspiration of their poets and writers. Every tribesman of old knew, not only the great deeds and the famous places of his own clan, but of the whole of Ireland. In the lowliest cabin the songs of Irish poets lived on for hundreds of years, and dying fathers left to sons as their chief inheritance the story of their race. When war, poverty, the oppression of the stranger, hindered the printing of Irish records, there was not a territory in all Ireland that did not give men to make copies of them, hundreds of thousands of pages, over and over again, finely written after the manner of their fathers. Through centuries of suffering down to within living memory the long procession of scribes was never broken, men tilling small farms, labouring in the fields, working at a blacksmith’s forge. And this among a people of whom Burke records that in two hundred thousand houses for their exceeding poverty a candle, on which a tax lay, was never lighted. As we follow the lines and count the pages of such manuscripts, we see the miracle of the passion in these men’s hearts. No relics in Ireland are more touching than these volumes, and none should be more reverently collected and preserved. They form a singular treasure such as no country in all Europe possesses.

      But now, in spite of this tradition, history is more backward in Ireland than in any other country. Here alone there is a public opinion which resents its being freely written, and there is an opinion, public or official, I scarcely know which to call it, which prevents its being freely taught. And between the two, history has a hard fight for life.

      Take the question of writing. History may conceivably be treated as a science. Or it may be interpreted as a majestic natural drama or poem. Either way has much to be said for it. Both ways have been nobly attempted in other countries. But neither of these courses is thought of in Ireland. Here history has a peculiar doom. It is enslaved in the chains of the Moral Tale – the good man (English) who prospered, and the bad man (Irish) who came to a shocking end – the kind of ethical formula which, for all our tutors and teachers could do, never deceived the generosity of childhood. The good man in the moral tale of Ireland is not even a fiction of Philosophy or of History. He is, oddly enough, the offspring of Grammar alone, and carries the traces of his dry and uninspired pedigree. He owes his being, in fact, to the English dislike for a foreign language. The Gael, as we know, ever faithful to the tradition of his race, while he sang and recited and wrote and copied his story with an undying passion, did these things in his own speech. The Norman or “Frank” settlers, true “citizens of the world,” adopted his tongue, his poetry, and his patriotic enthusiasm. When the English arrived, however, they according to their constant insular tradition refused to learn a strange language, so that the only history of Ireland they could discern was that part of it which was written in English – that is, the history of the English colonists told by themselves. On this contracted record they have worked with industry and self-congratulation. They have laid down the lines of a story in which the historian’s view is constantly fixed on England. All that the Irish had to tell of themselves remained obscured in an unknown tongue. The story of the whole Irish population thus came to be looked on as merely a murky prelude to the civilizing work of England – a preface savage, transitory, and of no permanent interest, to be rapidly passed over till we come to the English pages of the book. Thus two separate stories went on side by side. The Irish did not know the language which held the legend of English virtue and consequent wealth. The English could not translate the subterranean legend of Irish poetry, passion, and fidelity. Religion added new distinctions. Virtues were Protestant, the sins of the prodigal were Catholic. Finally, class feeling had its word. The upper class went to their university, and their manners and caste instincts entitled them as of course to the entire credence of their own social world; the lower class were alleged to be men whose manners were common and their prejudices vulgar.

      In this way there grew up an orthodox history based on sources in the English tongue alone. The Colonists laid down by authority its dogmas and axioms. All that agreed with this conventional history was reputed serious and scholarly: whatever diverged from it was partial, partizan, or prejudiced. “Impartiality” and “loyalty” became technical terms, with a special meaning for Ireland. The two words were held also to be interchangeable. A strictly “impartial” writer must not let his “loyal” eye swerve from the fixed point, England. As a judicious Englishman said of his compatriots, they only think a man impartial when he has gone over to the opposite side.

      The results of this system are conspicuous. A Frenchman may unreproved write with affection and ardour of France, and an Englishman of England. An Irishman, however, is in another case. He must have no patriotic fire for his own people. He must not acclaim their victories nor mourn their defeats. Take an illustration of this temper. A clergyman has lately written to the Church of Ireland Gazette to condemn history readers “written from an anti-English and anti-Church point of view”; he complains that the writer