by Unknown
Arbogast built sanctuaries and chapels in Alsace and Lorraine, and ruled the bishop’s see at Strasbourg for five years until, feeling that he was near his end (according to his Dauphin) he went to live in a hut at the place where criminals were put to death and where later the great cathedral of the city was built. St. Verus became champion of the cult of the Virgin Mary in France, and Disibod, bishop of Dublin, travelled here and there through all of Germany for more than forty years, and finally founded a Benedictine monastery named Mount Disibod, now called Disen- berg. Rumold became bishop of Mechlin in France, and the martyr Albinus, with Charlemagne’s help, founded an institute of science at Paris and another which he directed for many years in ancient Ticinum (now Pavia). Kilian, the apostle of Franconia, was consecrated bishop of Wurzburg, in Germany, but, trying to play the part of John the Baptist between Duke Gozbert and his mistress, he was killed by cut-throats. Sedulius the younger was chosen by Gregory II for the mission of settling the quarrels of the clergy in Spain, but when he arrived there, the Spanish priests refused to listen to him, on the grounds that he was a foreigner. To this Sedulius replied that since he was an Irishman of the ancient race of Milesius, he was in fact a native Spaniard. This argument so thoroughly convinced his opponents that they allowed him to be installed in the bishop’s palace at Oreto.
In sum, the period that ended in Ireland with the invasion of the Scandinavian tribes in the eighth century is nothing but an unbroken record of apostleships, and missions, and martyrdoms. King Alfred, who visited the country and left us his impressions of it in the verses called ‘The Royal Journey’, tells us in the first stanza:
I found when I was in exile
In Ireland the beautiful
Many ladies, a ser ious people,
Laymen and priests in abundance
and it must be admitted that in twelve centuries the picture has not changed much; although, if the good Alfred, who found an abundance of laymen and priests in Ireland at that time, were to go there now, he would find more of the latter than the former.
Anyone who reads the history of the three centuries that precede the coming of the English must have a strong stomach, because the internecine strife, and the conflicts with the Danes and the Norwegians, the black foreigners and the white foreigners, as they were called, follow each other so continuously and ferociously that they make this entire era a veritable slaughterhouse. The Danes occupied all the principal ports on the east coast of the island and established a kingdom at Dublin, now the capital of Ireland, which has been a great city for about twenty centuries. Then the native kings killed each other off, taking well-earned rests from time to time in games of chess. Finally, the bloody victory of the usurper Brian Boru over the nordic hordes on the sand dunes outside the walls of Dublin put an end to the Scandinavian raids. The Scandinavians, however, did not leave the country, but were gradually assimilated into the community, a fact that we must keep in mind if we want to understand the curious character of the modern Irishman.
During this period, the culture necessarily languished, but Ireland had the honour of producing the three great heresiarchs John Duns Scotus, Macarius, and Vergilius Solivagus. Vergilius was appointed by the French king to the abbey at Salzburg and later was made bishop of that diocese, where he built a cathedral. He was a philosopher, mathematician, and translator of the writings of Ptolemy. In his tract on geography, he held the theory, which was subversive at that time, that the earth was round, and for such audacity was declared a sower of heresy by Popes Boniface and Zacharias. Macarius lived in France, and the monastery of St. Eligius still preserves his tract De Anima, in which he taught the doctrine later known as Averroism, of which Ernest Renan, himself a Breton Celt, has left us a masterful examination. Scotus Erigena, Rector of the University of Paris, was a mystical pantheist, who translated from the Greek the books of mystical theology of Dionysius, the pseudo-Areopagite, patron saint of the French nation. This translation presented to Europe for the first time the transcendental philosophy of the Orient, which had as much influence on the course of European religious thought as later the translations of Plato, made in the time of Pico della Mirandola, had on the development of the profane Italian civilization. It goes without saying that such an innovation (which seemed like a life- giving breath resurrecting the dead bones of orthodox theology piled up in an inviolable churchyard, a field of Ardath) did not have the sanction of the Pope, who invited Charles the Bald to send both the book and the author to Rome under escort, probably because he wanted to have them taste the delights of papal courtesy. However, it seems that Scotus had kept a grain of good sense in his exalted brain, because he pretended not to hear this courteous invitation and departed in haste for his native land.
From the time of the English invasion to our time, there is an interval of almost eight centuries, and if I have dwelt rather at length on the preceding period in order to make you understand the roots of the Irish temperament, I do not intend to detain you by recounting the vicissitudes of Ireland under the foreign occupation. I especially will not do so because at that time Ireland ceased to be an intellectual force in Europe. The decorative arts, at which the ancient Irish excelled, were abandoned, and the sacred and profane culture fell into disuse.
Two or three illustrious names shine here like the last few stars of a radiant night that wanes as dawn arrives. According to legend, John Duns Scotus, of whom I have spoken before, the founder of the school of Scotists, listened to the arguments of all the Doctors of the University of Paris for three whole days, then rose and, speaking from memory, refuted them one by one; Joannes de Sacrobosco, who was the last great supporter of the geographical and astronomical theories of Ptolemy, and Petrus Hibernus, the theologian who had the supreme task of educating the mind of the author of the scholastic apology Summa contra Gentiles, St. Thomas Aquinas, perhaps the keenest and most lucid mind known to human history.
But while these last stars still reminded the European nations of Ireland’s past glory, a new Celtic race was arising, compounded of the old Celtic stock and the Scandinavian, Anglo-Saxon, and Norman races. Another national temperament rose on the foundation of the old one, with the various elements mingling and renewing the ancient body. The ancient enemies made common cause against the English aggression, with the Protestant inhabitants (who had become Hibernis Hiberniores, more Irish than the Irish themselves) urging on the Irish Catholics in their opposition to the Calvinist and Lutheran fanatics from across the sea, and the descendants of the Danish and Norman and Anglo-Saxon settlers championing the cause of the new Irish nation against the British tyranny.
Recently, when an Irish member of parliament was making a speech to the voters on the night before an election, he boasted that he was one of the ancient race and rebuked his opponent for being the descendant of a Cromwellian settler. His rebuke provoked a general laugh in the press, for, to tell the truth, to exclude from the present nation all who are descended from foreign families would be impossible, and to deny the name of patriot to all those who are not of Irish stock would be to deny it to almost all the heroes of the modern movement — Lord Edward Fitzgerald, Robert Emmet, Theobald Wolfe Tone and Napper Tandy, leaders of the uprising of 1798, Thomas Davis and John Mitchel, leaders of the Young Ireland movement, Isaac Butt, Joseph Biggar, the inventor of parliamentary obstructionism, many of the anticlerical Fenians, and, finally, Charles Stewart Parnell, who was perhaps the most formidable man that ever led the Irish, but in whose veins there was not even a drop of Celtic blood.
In the national calendar, two days, according to the patriots, must be marked as ill-omened — that of the Anglo-Saxon and Norman invasion, and that, a century ago, of the union of the two parliaments. Now, at this point, it is important to recall two piquant and significant facts. Ireland prides itself on being faithful body and soul to its national tradition as well as to the Holy See. The majority of the Irish consider fidelity to these two traditions their cardinal article of faith. But the fact is tha
t the English came to Ireland at the repeated requests of a native king, without, needless to say, any great desire on their part, and without the consent of their own king, but armed with the papal bull of Adrian IV and a papal letter of Alexander. They landed on the east coast with seven hundred men, a band of adventurers against a nation; they were received by some native tribes, and in less than a year, the English King Henry II celebrated Christmas with gusto in the city of Dublin. In addition, there is the fact that parliamentary union was not legislated at Westminster but at Dublin, by a parliament elected by the vote of the people of Ireland, a parliament corrupted and undermined with the greatest ingenuity by the agents of the English prime minister, but an Irish parliament nevertheless. From my point of view, these two facts must be thoroughly explained before the country in which they occurred has the most rudimentary right to persuade one of her sons to change his position from that of an unprejudiced observer to that of a convinced nationalist.
On the other hand, impartiality can easily be confused with a convenient disregard of facts, and if an observer, fully convinced that at the time of Henry II Ireland was a body torn by fierce strife and at the time of William Pitt was a venal and wicked mess of corruption, draws from these facts the conclusion that England does not have many crimes to expiate in Ireland, now and in the future, he is very much mistaken. When a victorious country tyrannizes over another, it cannot logically be considered wrong for that other to rebel. Men are made this way, and no one who is not deceived by self-interest or ingenuousness will believe, in this day and age, that a colonial country is motivated by purely Christian motives. These are forgotten when foreign shores are invaded, even if the missionary and the pocket Bible precede, by a few months, as a routine matter, the arrival of the soldiers and the uplifters. If the Irishmen at home have not been able to do what their brothers have done in America, it does not mean that they never will, nor is it logical on the part of English historians to salute the memory of George Washington and profess themselves well content with the progress of an independent, almost socialist, republic in Australia while they treat the Irish separatists as madmen.
A moral separation already exists between the two countries. I do not remember ever having heard the English hymn ‘God Save the King sung in public without a storm of hisses, shouts, and shushes that made the solemn and majestic music absolutely inaudible. But to be convinced of this separation, one should have been in the streets when Queen Victoria entered the Irish capital the year before her death. Above all, it is necessary to notice that when an English monarch wants to go to Ireland, for political reasons, there is always a lively flurry to persuade the mayor to receive him at the gates of the city. But, in fact, the last monarch who entered had to be content with an informal reception by the sheriff, since the mayor had refused the honour. (I note here merely as a curiosity that the present mayor of Dublin is an Italian, Mr. Nannetti.)
Queen Victoria had been in Ireland only once, fifty years before, [nine years] after her marriage. At that time, the Irish (who had not completely forgotten their fidelity to the unfortunate Stuarts, nor the name of Mary Stuart, Queen of Scots, nor the legendary fugitive, Bonnie Prince Charlie) had the wicked idea of mocking the Queen’s consort as though he were an abdicated German prince, amusing themselves by imitating the way he was said to lisp English, and greeting him exuberantly with a cabbage stalk just at the moment when he set foot on Irish soil.
The Irish attitude and the Irish character were antipathetic to the queen, who was fed on the aristocratic and imperialistic theories of Benjamin Disraeli, her favourite minister, and showed little or no interest in the lot of the Irish people, except for disparaging remarks, to which they naturally responded in a lively way. Once, it is true, when there was a horrible disaster in county Kerry which left most of the county without food or shelter, the queen, who held on tightly to her millions, sent the relief committee, which had already collected thousands of pounds from benefactors of all social classes, a royal grant in the total amount of ten pounds. As soon as the committee noticed the arrival of such a gift, they put it in an envelope and sent it back to the donor by return mail, together with their card of thanks. From these little incidents, it would appear that there was little love lost between Victoria and her Irish subjects, and if she decided to visit them in the twilight of her years, such a visit was most certainly motivated by politics.
The truth is that she did not come; she was sent by her advisers. At that time, the English debacle in South Africa in the war against the Boers had made the English army an object of scorn in the European press, and if it took the genius of the two commanders-in-chief, Lord Roberts and Lord Kitchener (both of them Irishmen, born in Ireland) to redeem its threatened prestige (just as in 1815 it took the genius of another Irish soldier to overcome the renewed might of Napoleon at Waterloo), it also took Irish recruits and volunteers to demonstrate their renowned valour on the field of battle. In recognition of this fact, when the war was over, the English government allowed the Irish regiments to wear the shamrock, the patriotic emblem, on St. Patrick’s Day. In fact, the Queen came over for the purpose of capturing the easy-going sympathies of the country, and adding to the lists of the recruiting sergeants.
I have said that to understand the gulf that still separates the two nations, one should have been present at her entry into Dublin. Along the way were arrayed the little English soldiers (because, since the time of James Stephens’ Fenian revolt, the government had never sent Irish regiments to Ireland), and beliind this barrier stood the crowd of citizens. In the decorated balconies were the officials and their wives, the unionist employees and their wives, the tourists and their wives. When the procession appeared, the people in the balconies began to shout greetings and wave their handkerchiefs. The Queen’s carriage passed, carefully protected on all sides by an impressive body of guards with bared sabres, and within was seen a tiny lady, almost a dwarf, tossed and jolted by the movements of the carriage, dressed in mourning, and wearing horn-rimmed glasses on a livid and empty face. Now and then she bowed fitfully, in reply to some isolated shout of greeting, like one who has learned her lesson badly. She bowed to left and right, with a vague and mechanical movement. The English soldiers stood respectfully at attention while their patroness passed, and behind them, the crowd of citizens looked at the ostentatious procession and the pathetic central figure with curious eyes and almost with pity; and when the carriage passed, they followed it with ambiguous glances. This time there were no bombs or cabbage stalks, but the old Queen of England entered the Irish capital in the midst of a silent people.
The reasons for this difference in temperament, which has now become a commonplace of the phrase-makers of Fleet Street, are in part racial and in part historical. Our civilization is a vast fabric, in which the most diverse elements are mingled, in which nordic aggressiveness and Roman law, the new bourgeois conventions and the remnant of a Syriac religion are reconciled. In such a fabric, it is useless to look for a thread that may have remained pure and virgin without having undergone the influence of a neighbouring thread. What race, or what language (if we exceptthe few whom a playful will seems to have preserved in ice, like the people of Iceland) can boast of being pure today? And no race has less right to utter such a boast than the race now living in Ireland. Nationality (if it really is not a convenient fiction like so many others to which the scalpels of present-day scientists have given the coup de grâce) must find its reason for being rooted in something that surpasses and transcends and informs changing things like blood and the human word. The mystic theologian who assumed the pseudonym of Dionysius, the pseudo-Areopagite, says somewhere, ‘God has disposed the limits of nations according to his angels’, and this probably is not a purely mystical concept. Do we not see that in Ireland the Danes, the Firbolgs, the Milesians from Spain, the Norman invaders, and the Anglo-Saxon settlers have united to form a new entity, one might say under the influence of a local deity? And, although the present r
ace in Ireland is backward and inferior, it is worth taking into account the fact that it is the only race of the entire Celtic family that has not been willing to sell its birthright for a mess of pottage.
I find it rather naïve to heap insults on England for her misdeeds in Ireland. A conqueror cannot be casual, and for so many centuries the Englishman has done in Ireland only what the Belgian is doing today in the Congo Free State, and what the Nipponese dwarf will do tomorrow in other lands. She enkindled its factions and took over its treasury. By the introduction of a new system of agriculture, she reduced the power of the native leaders and gave great estates to her soldiers. She persecuted the Roman church when it was rebellious and stopped when it became an effective instrument of subjugation. Her principal preoccupation was to keep the country divided, and if a Liberal English government that enjoyed the full confidence of the English voters were to grant a measure of autonomy to Ireland tomorrow, the conservative press of England would immediately begin to incite the province of Ulster against the authority in Dublin.
She was as cruel as she was cunning. Her weapons were, and still are, the battering-ram, the club, and the rope; and if Parnell was a thorn in the English side, it was primarily because when he was a boy in Wicklow he heard stories of the English ferocity from his nurse. A story that he himself told was about a peasant who had broken the penal laws and was seized at the order of a colonel, stripped, bound to a cart, and whipped by the troops. By the colonel’s orders, the whipping was administered on his abdomen in such a way that the miserable man died in atrocious pain, his intestines falling out onto the roadway.