The Story of Ireland. Emily Lawless

[4].

[4] For an excellent account of early Irish monastic life see "Ireland, and the Celtic Church," by Professor G. Stokes.

      This period of growth slipped all too quickly away, but it has never been forgotten. It was the golden time to which men looked wistfully back when growing trouble and discord, attack from without, and dissension from within, had torn in pieces the unhappy island which had shone like a beacon through Europe only to become its byword. The Norsemen had not yet struck prow on Irish strand, and the period between the Synod of Whitby and their appearance seems to have been really one of steady moral and intellectual growth. Heathenism no doubt still lurked in obscure places; indeed traces of it may with no

      

WEST CROSS, MONASTERBOICE.

      great difficulty still be discovered in Ireland, but it did not hinder the light from spreading fast under the stimulus which it had received from its first founders. The love of letters, too, sprang up with the religion of a book, and the copying of manuscripts became a passion.

      As in Italy and elsewhere, so too in Ireland, the monks were the painters, the illuminators, the architects, carvers, gilders, and book-binders of their time. While outside the monastery walls the fighters were making their neighbours' lives a burden to them, and beyond the Irish Sea the whole world as then known was being shaken to pieces and reconstructed, the monk sat placidly inside at his work, producing chalices, crosiers, gold and silver vessels for the churches, carving crosses, inditing manuscripts filled with the most marvellously dexterous ornament; works, which, in spite of the havoc wrought by an almost unbroken series of devastations which have poured over the doomed island, still survive to form the treasure of its people. We can have very little human sympathy, very little love for what is noble and admirable, if--whatever our creeds or our politics-we fail, as we look back across that weary waste which separates us from them, to extend our sympathy and admiration to these early workers--pioneers in a truly national undertaking which has found only too few imitators since.

VII.

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THE NORTHERN SCOURGE.

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      While from the fifth to the eighth century the work of the Irish Church was thus yearly increasing, spreading its net wider and wider, and numbering its converts by thousands, not much good can be reported of the secular history of Ireland during the same period. It is for the most part a confused chronicle of small feuds, jealousies, raids, skirmishes, retaliations, hardly amounting to the dignity of war, but certainly as distinctly the antipodes of peace.

      The tribal system, which in its earlier stages has been already explained, had to some degree begun to change its character. The struggles between the different septs or clans had grown into a struggle between a number of great chieftains, under whose rule the lesser ones had come to range themselves upon all important occasions.

      As early as the introduction of Christianity Ireland was already divided into four such aggregations of tribes--kingdoms they are commonly called--answering pretty nearly to the present four provinces, with the addition of Meath, which was the appanage of the house of Ulster, and included West Meath, Longford,

      

DOORWAY OF MAGHERA CHURCH.

      

      and a fragment of the King's County. Of the other four provinces, Connaught acknowledged the rule of the O'Connors, Munster that of the O'Briens, Leinster of the McMurroughs, and Ulster of the O'Neills, who were also in theory over-kings, or, as the native word was, Ard-Reaghs of the entire island.

      Considering what a stout fighting race they proved in later ages--fighting often when submission would have been the wiser policy--it is curious that in early days these O'Neills or Hy-Nials seem to have been but a supine race. For centuries they were titular kings of Ireland, yet during all that time they seem never to have tried to transform their faint, shadowy sceptre into a real and active one. Malachy or Melachlin, the rival of Brian Boru, seems to have been the most energetic of the race, yet he allowed the sceptre to be plucked from his hands with an ease which, judging by the imperfect light shed by the chroniclers over the transaction, seems to be almost unaccountable.

      It is difficult to say how far that light, for which the Irish monasteries were then celebrated, extended to the people of the island at large. With one exception, little that can be called cultivation is, it must be owned, discoverable, indeed long centuries after this Irish chieftains we know were innocent of the power of signing their own names. That exception was in the case of music, which seems to have been loved and studied from the first. As far back as we can see him the Irish Celt was celebrated for his love of music. In one of the earliest extant annals a Cruit, or stringed harp, is described as belonging to the Dashda, or Druid chieftain. It was square in form, and possessed powers wholly or partly miraculous. One of its strings, we are told, moved people to tears, another to laughter. A harp in Trinity College, known as the harp of Brian Boru, is said to be the oldest in Europe, and has thirty strings. This instrument has been the subject of many controversies. O'Curry doubts it having belonged to Brian Boru, and gives his reasons for believing that it was among the treasures of Westminster when Henry VIII. came to the throne in 1509, and that it suggested the placing of the harp in the arms of Ireland, and on the "harp grotes," a coinage of the period. However this may be we cannot doubt that music had early wrought itself into the very texture and fabric of Irish life; airs and words, wedded closely together, travelling down from mouth to mouth for countless generations. Every little valley and district may be said to have had its own traditional melodies, and the tunes with which Moore sixty years ago was delighting critical audiences had been floating unheeded and disregarded about the country for centuries.

      The last ten years of the eighth century were very bad ones for Ireland. Then for the first time the black Viking ships were to be seen sweeping shore-wards over the low grey waves of the Irish Channel, laden with Picts, Danes, and Norsemen, "people," says an old historian, "from their very cradles dissentious, Land Leapers, merciless, soure, and hardie." They descended upon Ireland like locusts, and where-ever they came ruin, misery, and disaster followed.

      

KILBANNON TOWER. (From a drawing by George. Petrie, LL.D.)

      

      Their first descent appears to have been upon an island, probably that of Lambay, near the mouth of what is now Dublin harbour. Returning a few years later, sixty of their ships, according to the Irish annalists, entered the Boyne, and sixty more the Liffy. These last were under the command of a leader who figures in the annals as Turgesius, whose identity has never been made very clear, but who appears to be the same person known to Norwegian historians as Thorkels or Thorgist.

      Whatever his name he was undoubtedly a bad scourge to Ireland. Landing in Ulster, he burned the cathedral of Armagh, drove out St. Patrick's successors, slaughtered the monks, took possession of the whole east coast, and marching into the centre of the island, established himself in a strong position near Athlone.

      Beyond all other Land Leapers, this Thorgist, or Turgesius,