A Popular History of Ireland Part 8

It is indeed certain that the Irish Church was originally founded on the broadest voluntaryism, and that such was the spirit of all its most ill.u.s.trious fathers. "Content with food and raiment," says an ancient Canon attributed to St. Patrick, "reject the gifts of the wicked beside, seeing that the lamb takes only that with which it is fed." Such, to the letter, was the maxim which guided the conduct of Colman and his brethren, of whom Bede makes such honourable mention, in the third century after the preaching of St. Patrick. But the munificence of tribes and Princes was not to be restrained, and to obviate any violation of the revered canons of the apostle, laymen, as treasurers and stewards over the endowments of the Church, were early appointed. As those possessions increased, the desire of family aggrandizement proved too much for the Erenachs not only of Armagh, but of most other sees, and left the clergy as practically dependent on free-will offerings, as if their Cathedrals or Convents had never been endowed with an acre, a mill, a ferry, or a fishery. The free offerings were, however, always generous, and sometimes munificent. When Celsus, on his elevation to the Primacy, made a tour of the southern half-kingdom, he received "seven cows and seven sheep, and half an ounce of silver from every cantred [hundred]

in Munster." The bequests were also a fruitful source of revenue to the princ.i.p.al foundations; of the munificence of the monarchs we may form some opinion by what has been already recorded of the gifts left to churches by Thorlogh More O'Conor.

The power of the clerical order, in these ages of Pagan warfare, had very far declined from what it was, when Ad.a.m.nan caused the law to be enacted to prevent women going to battle, when Moling obtained the abolition of the Leinster tribute, and Columbkill the recognition of Scottish independence. Truces made in the presence of the highest dignitaries, and sworn to on the most sacred relics, were frequently violated, and often with impunity.

Neither excommunication nor public penance were latterly inflicted as an atonement for such perjury: a fine or offering to the Church was the easy and only mulct on the offender. When we see the safeguard of the Bishop of Cork so flagrantly disregarded by the a.s.sa.s.sins of Mahon, son of Kennedy, and the solemn peace of the year 1094 so readily broken by two such men as the Princes of the North and the South, we need no other proofs of the decadence of the spiritual authority in that age of Irish history.

And the morals of private life tell the same sad tale.

The facility with which the marriage tie was contracted and dissolved is the strongest evidence of this degeneracy.

The worst examples were set in the highest stations, for it is no uncommon incident, from the ninth century downwards, to find our Princes with more than one wife living, and the repudiated wife married again to a person of equal or superior rank. We have the authority of Saint Anselm and Saint Bernard, for the existence of grave scandal and irregularities of life among the clergy, and we can well believe that it needed a generation of Bishops, with all the authority and all the courage of Saint Celsus, Saint Malachy, and Saint Lawrence, to rescue from ruin a Priesthood and a people, so far fallen from the bright example of their ancestors. That the reaction towards a better life had strongly set in, under their guidance, we may infer from the horror with which, in the third quarter of the twelfth century, the elopement of Dermid and Dervorgoil was regarded by both Princes and People. A hundred years earlier, that event would have been hardly noticed in the general disregard of the marriage tie, but the frequent Synods, and the holy lives of the reforming Bishops, had already revived the zeal that precedes and ensures reformation.

Primate Malachy died at Clairvaulx, in the arms of Saint Bernard, in the year 1148, after having been fourteen years Archbishop of Armagh and ten years Bishop of Down and Conor. His episcopal life, therefore, embraced the history of that remarkable second quarter of the century, in which the religious reaction fought its first battles against the worst abuses. The attention of Saint Bernard, whose eyes nothing escaped, from Jerusalem to the farthest west, was drawn ten years before to the Isle of Saints, now, in truth, become an Isle of Sinners. The death of his friend, the Irish Primate, under his own roof, gave him a fitting occasion for raising his accusing voice--a voice that thrilled the Alps and filled the Vatican--against the fearful degeneracy of that once fruitful mother of holy men and women. The attention of Rome was thoroughly aroused, and immediately after the appearance of the Life of Saint Malachy, Pope Eugenius III.--himself a monk of Clairvaulx--despatched Cardinal Papiron, with legantine powers, to correct abuses, and establish a stricter discipline. After a tour of great part of the Island, the Legate, with whom was a.s.sociated Gilla-Criost, or Christia.n.u.s, Bishop of Lismore, called the great Synod of Kells, early in the year after his arrival (March, 1152), at which simony, usury, concubinage, and other abuses, were formally condemned, and t.i.thes were first decreed to be paid to the secular clergy. Two new Archbishoprics, Dublin and Tuam, were added to Armagh and Cashel, though not without decided opposition from the Primates both of Leath Mogha and Leath Conn, backed by those stern conservatives of every national usage, the Abbots of the Columban Order. The _pallium_, or Roman cape, was, by this Legate, presented to each of the Archbishops, and a closer conformity with the Roman ritual was enacted. The four ecclesiastical Provinces thus created were in outline nearly identical with the four modern Provinces. Armagh was declared the metropolitan over all; Dublin, which had been a mere Danish borough-see, gained most in rank and influence by the new arrangement, as Glendalough, Ferns, Ossory, Kildare and Leighlin, were declared subject to its presidency.

We must always bear in mind the picture drawn of the Irish Church by the inspired orator of Clairvaulx, when judging of the conduct of Pope Adrian IV., who, in the year 1155--the second of his Pontificate--granted to King Henry II. of England, then newly crowned, his Bull authorising the invasion of Ireland. The authenticity of that Bull is now universally admitted; and both its preamble and conditions show how strictly it was framed in accordance with St. Bernard's accusation. It sets forth that for the eradication of vice, the implanting of virtue, and the spread of the true faith, the Holy Father solemnly sanctions the projected invasion; and it attaches as a condition, the payment of Peter's pence, for every house in Ireland. The bearer of the Bull, John of Salisbury, carried back from Rome a gold ring, set with an emerald stone, as a token of Adrian's friendship, or it may be, his subinfeudation of Henry. As a t.i.tle, however powerless in modern times such a Bull might prove, it was a formidable weapon of invasion with a Catholic people, in the twelfth century. We have mainly referred to it here, however, as an ill.u.s.tration of how entirely St. Bernard's impeachment of the Irish Church and nation was believed at Rome, even after the salutary decrees of the Synod of Kells had been promulgated.

The restoration of religion, which was making such rapid progress previous to the Norman invasion, was accompanied by a relative revival of learning. The dark ages of Ireland are not those of the rest of Europe--they extend from the middle of the ninth century to the age of Brian and Malachy II. This darkness came from the North, and cleared away rapidly after the eventful day of Clontarf.

The first and most natural direction which the revival took was historical investigation, and the composition of Annals. Of these invaluable records, the two of highest reputation are those of Tigernach (Tiernan) O'Broin, brought down to the year of his own death, A.D. 1088, and the chronicle of Maria.n.u.s Scotus, who died at Mentz, A.D. 1086. Tiernan was abbot of Clonmacnoise, and Marian is thought to have been a monk of that monastery, as he speaks of a superior called Tigernach, under whom he had lived in Ireland. Both these learned men quote accurately the works of foreign writers; both give the dates of eclipses, in connection with historical events for several centuries before their own time; both show a familiarity with Greek and Latin authors. _Maria.n.u.s_ is the first writer by whom the name _Scotia Minor_ was given to the Gaelic settlement in Caledonia, and his chronicle was an authority mainly relied on in the disputed Scottish succession in the time of Edward I. of England. With _Tigernach_, he may be considered the founder of the school of Irish Annalists, which flourished in the shelter of the great monasteries, such as Innisfallen, Boyle and Multifernan; and culminated in the great compilation made by "the Four Masters" in the Abbey of Donegal.

Of the Gaelic metrical chroniclers, Flann of the Monastery, and Gilla-Coeman; of the Bards McLiag and McCoisse; of the learned professors and lectors of Lismore and Armagh--now restored for a season to studious days and peaceful nights, we must be content with the mention of their names. Of Lismore, after its restoration, an old British writer has left us this pleasant and happy picture.

"It is," he says, "a famous and holy city, half of which is an asylum, into which no woman dares enter; but it is full of cells and monasteries; and religious men in great abundance abide there."

Such was the promise of better days, which cheered the hopes of the Pastors of the Irish, when the twelfth century had entered on its third quarter. The pious old Gaelic proverb, which says, "on the Cross the face of Christ was looking westwards--," was again on the lips and in the hearts of men, and though much remained to be done, much had been already done, and done under difficulties greater than any that remained to conquer.

CHAPTER V.

SOCIAL CONDITION OF THE IRISH PREVIOUS TO THE NORMAN INVASION.

The total population of Ireland, when the Normans first entered it, can only be approximated by conjecture.

Supposing the whole force with which Roderick and his allies invested the Normans in Dublin, to be, as stated by a cotemporary writer, some 50,000 men, and that that force included one-fourth of all the men of the military age in the country; and further, supposing the men of military age to bear the proportion of one-fifth to the whole number of inhabitants, this would give a total population of about one million. Even this conjecture is to be taken with great diffidence and distrust, but, for the sake of clearness, it is set down as a possible Irish census, towards the close of the twelfth century.

This population was divided into two great cla.s.ses, the _Saer-Clanna_, or free tribes, chiefly, if not exclusively, of Milesian race; and the _Daer-Clanna_, or unfree tribes, consisting of the descendants of the subjugated older races, or of clans once free, reduced to servitude by the sword, or of the posterity of foreign mercenary soldiers. Of the free clans, the most ill.u.s.trious were those of whose Princes we have traced the record--the descendants of Nial in Ulster and Meath, of Cathaeir More in Leinster, of Oliold in Munster, and of Eochaid in Connaught. An arbitrary division once limited the free clans to six in the southern half-kingdom, and six in the north; and the unfree also to six. But Geoffrey Keating, whose love of truth was quite as strong as his credulity in ancient legends--and that is saying much--disclaimed that cla.s.sification, and collected his genealogies from princ.i.p.al heads--branching out into three families of tribes, descended from Eber Finn, one from Ir, and four from Eremhon, sons of Milesians of Spain; and ninth tribe sprung from Ith, granduncle to the sons of Milesius. The princ.i.p.al Eberian families'

names were McCarthy, O'Sullivan, O'Mahony, O'Donovan, O'Brien, O'Dea, O'Quin, McMahon (of Clare), McNamara, O'Carroll (of Ely), and O'Gara; the Irian families were Magennis, O'Farrall, and O'Conor (of Kerry); the posterity of Eremhon branched out into the O'Neils, O'Donnells, O'Dohertys, O'Gallahers, O'Boyles, McGeoghegans, O'Conors (of Connaught), O'Flahertys, O'Heynes, O'Shaughnessys, O'Clerys, O'Dowdas, McDonalds (of Antrim), O'Kellys, Maguires, Kavanaghs, Fitzpatricks, O'Dwyers, and O'Conors (of Offally). The chief families of Ithian origin were the O'Driscolls, O'Learys, Coffeys, and Clancys. Out of the greater tribes many subdivisions arose from time to time, when new names were coined for some intermediate ancestor; but the farther enumeration of these may be conveniently dispensed with.

The _Daer-Clanna_, or unfree tribes, have left no history.

Under the despotism of the Milesian kings, it was high treason to record the actions of the conquered race; so that the Irish Belgae fared as badly in this respect, at the hands of the Milesian historians, as the latter fared in after times from the chroniclers of the Normans. We only know that such tribes were, and that their numbers and physical force more than once excited the apprehension of the children of the conquerors. What proportion they bore to the _Saer-Clanna_ we have no positive data to determine. A fourth, a fifth, or a sixth, they may have been; but one thing is certain, the jealous policy of the superior race never permitted them to reascend the plane of equality, from which they had been hurled, at the very commencement of the Milesian ascendency.

In addition to the enslaved by conquest and the enslaved by crime, there were also the enslaved by purchase. From the earliest period, slave dealers from Ireland had frequented Bristol, the great British slave market, to purchase human beings. Christian morality, though it may have mitigated the horrors of this odious traffic, did not at once lead to its abolition. In vain Saint Wulfstan preached against it in the South, as Saint Aidan had done long before him in the North of England. Files of fair-haired Saxon slaves, of both s.e.xes, yoked together with ropes, continued to be shipped at Bristol, and bondmen and bondwomen continued to be articles of value--exchanged between the Prince and his subordinates, as stipend or tribute. The King of Cashel alone gave to the chief of the Eugenians, as part of his annual stipend, ten bondmen and ten women; to the lord of Bruree, seven pages and seven bondwomen; to the lord of Deisi, eight slaves of each s.e.x, and seven female slaves to the lord of Kerry; among the items which make up the tribute from Ossory to Cashel are ten bondmen and ten grown women; and from the Deisi, eight bondmen and eight "brown-haired"

women. The annual exchanges of this description, set down as due in the Book of Rights, would require the transfer of several hundreds of slaves yearly, from one set of masters to another. Cruelties and outrages must have been inseparable from the system, and we can hardly wonder at the sweeping decree by which the Synod of Armagh (A.D.

1171) declared all the English slaves in Ireland free to return to their homes, and anathematized the whole inhuman traffic. The fathers of that council looked upon the Norman invasion as a punishment from Heaven on the slave trade; for they believed in their purity of heart, that power _is_ transferred from one nation to another, because of injustices, oppressions, and divers deceits.

The purchased slaves and unfree tribes tilled the soil, and practised the mechanic arts. Agriculture seems first to have been lifted into respectability by the Cistercian Monks, while spinning, weaving, and almost every mechanic calling, if we except the scribe, the armorer, and the bell-founder, continued down to very recent tunes to be held in contempt among the Gael. A brave man is mentioned as having been a "weaving woman's son," with much the same emphasis as Jeptha is spoken of as the son of an Harlot. Mechanic wares were disposed of at those stated gatherings, which combined popular games, chariot races for the n.o.bles, and markets for the merchants. A Bard of the tenth or eleventh century, in a desperate effort to vary the usual high-flown descriptions of the country, calls it "Erin of the hundred fair greens,"--a very graphic, if not a very poetic ill.u.s.tration.

The administration of justice was an hereditary trust, committed to certain judicial families, who held their lands, as the Monks did, by virtue of their profession.

When the posterity of the Brehon, or Judge failed, it was permitted to adopt from the cla.s.s of students, a male representative, in whom the judicial authority was perpetuated: the families of O'Gnive and O'Clery in the North, of O'Daly in Meath, O'Doran in Leinster, McEgan in Munster, Mulconry or Conroy in Connaught, were the most distinguished Brehon houses. Some peculiarities of the Brehon law, relating to civil succession and sovereignty, such as the inst.i.tution of Tanistry, and the system of stipends and tributes, have been already explained; parricide and murder were in latter ages punished with death; homicide and rape by _eric_ or fine.

There were, besides, the laws of gavelkind or division of property among the members of the clan; laws relating to boundaries; sumptuary laws regulating the dress of the various castes into which society was divided; laws relating to the planting of trees, the trespa.s.s of cattle, and billeting of troops. These laws were either written in detail, or consisted of certain acknowledged ancient maxims of which the Brehon made the application in each particular case, answering to what we call "Judge-made law." Of such ancient tracts as composed the Celtic code, an immense number have, fortunately survived, even to this late day, and we may shortly expect a complete digest of all that are now known to exist, in a printed and imperishable form, from the hands of native scholars, every way competent to the task.

The commerce of the country, in the eleventh and twelfth centuries, was largely in the hands of the Christian Hiberno-Danes, of the eastern and southern coast. By them the slave trade with Bristol was mostly maintained, and the Irish oak, with which William Rufus roofed Westminster Abbey, was probably rafted by them in the Thames. The English and Welsh coasts, at least, were familiar to their pilots, and they combined, as was usual in that age, the military with the mercantile character. In 1142, and again in 1165, a troop of Dublin Danes fought under Norman banners against the brave Britons of Cambria, and in the camps of their allies, sung the praises of the fertile island of the west. The hundred fairs of Erin-- after their conversion and submission to native authority --afforded them convenient markets for disposing of the commodities they imported from abroad.

The Gaelic mind, long distracted by the din of war from the purifying and satisfying influences of a Christian life, naturally fell back upon the abandoned, half-forgotten superst.i.tions of the Pagan period. Preceding every fresh calamity, we hear of signs and wonders, of migratory lakes disappearing in a night, of birds and wolves speaking with human voices, of showers of blood falling in the fields, of a whale with golden teeth stranded at Carlingford, of cloud ships, with their crews, seen plainly sailing in the sky. One of the marvels of this cla.s.s is thus gravely entered in our Annals, under the year 1054--"A steeple of fire was seen in the air over Rossdala, on the Sunday of the festival of St. George, for the s.p.a.ce of five hours; innumerable black birds pa.s.sed into and out of it, and one large bird in the middle of them; and the little birds went under his wings when they went into the steeple. They came out and raised up a greyhound that was in the middle of the town aloft in the air, and let it drop down again, so that it died immediately; and they took up three cloaks and two shirts, and let them drop down in the same manner. The wood on which these birds perched fell under them; and the oak tree on which they perched shook with its roots in the earth." In many other superst.i.tions of the same age we see the latent moral sentiment, as well as the over-excited imagination of the people. Such is the story of the stolen jewels of Clonmacnoise, providentially recovered in the year 1130. The thief in vain endeavoured to escape out of the country, from Cork, Lismore, and Waterford, "but no ship into which he entered found a wind to sail, while all the other ships did." And the conscience stricken thief declared, in his dying confession, that he used to see Saint Kieran "stopping with his crozier, every ship into which he entered." It was also an amiable popular illusion that abundant harvests followed the making of peace, the enacting of salutary laws, and the accession of a King who loved justice; and careful entry is made in our chronicles of every evidence of this character.

The literature of the ma.s.ses of the people was pretty equally composed of the legends of the Saints and the older Ossianic legend, so much misunderstood and distorted by modern criticism. The legends of the former cla.s.s were chiefly wonders wrought by the favourite Saints of the district or the island, embellished with many quaint fancies and tagged out with remnants of old Pagan superst.i.tion. St. Columbkill and St. Kieran were, most commonly, the heroes of those tales, which, perhaps, were never intended by their authors to be seriously believed.

Such was the story of the great founder of Iona having transformed the lady and her maid, who insulted him on his way to Drom-Keth, into two herons, who are doomed to hover about the neighbouring ford till the day of doom; and such that other story of "the three first monks" who joined St. Kieran in the desert, being a fox, a badger, and a bear, all endowed with speech, and all acting a part in the legend true to their own instincts. Of higher poetic merit is the legend of the voyage of St. Brendan over the great sea, and how the birds which sung vespers for him in the groves of the Promised Land were inhabited by human souls, as yet in a state of probation waiting for their release!

In the Ossianic legend we have the common stock of Oriental ideas--the metamorphosis of guilty wives and haughty concubines into dogs and birds; the speaking beasts and fishes; the enchanted swans, originally daughters of Lir; the boar of Ben Bulben, by which the champion, Diarmid, was slain; the Phoenix in the stork of Inniskea, of which there never was but one, yet that one perpetually reproduced itself; the spirits of the wood, and the spirits inhabiting springs and streams; the fairy horse; the sacred trees; the starry influences. Monstrous and gigantic human shapes, like the Jinns of the Arabian tales, occasionally enter into the plot, and play a midnight part, malignant to the hopes of good men. At their approach the earth is troubled, the moon is overcast, gusts of storm are shaken out from the folds of their garments, the watch dogs and the war dogs cower down, in camp and rath, and whine piteously, as if in pain.

The variety of grace, and peculiarities of organization, with which, if not the original, certainly the Christianized Irish imagination, endowed and equipped the personages of the fairy world, were of almost Grecian delicacy.

There is no personage who rises to the sublime height of Zeus, or the incomparable union of beauty and wisdom in Pallas Athene: what forms Bel, or Crom, or Bride, the queen of Celtic song, may have worn to the pre-Christian ages we know not, nor can know; but the minor creations of Grecian fancy, with which they peopled their groves and fountains, are true kindred of the brain, to the innocent, intelligent, and generally gentle inhabitants of the Gaelic Fairyland. The _Sidhe_, a tender, tutelary spirit, attached herself to heroes, accompanied them in battle, shrouded them with invisibility, dressed their wounds with more than mortal skill, and watched over them with more than mortal love; the _Banshee_, a sad, Ca.s.sandra-like spirit, shrieked her weird warning in advance of death, but with a prejudice eminently Milesian, watched only over those of pure blood, whether their fortunes abode in hovel or hall. The more modern and grotesque personages of the Fairy world are sufficiently known to render description unnecessary.

Two habitual sources of social enjoyment and occupation with the Irish of those days were music and chess. The harp was the favourite instrument, but the horn or trumpet, and the pibroch or bagpipe, were also in common use. Not only professional performers, but men and women of all ranks, from the humblest to the highest, prided themselves on some knowledge of instrumental music. It seems to have formed part of the education of every order, and to have been cherished alike in the palace, the shieling, and the cloister. "It is a poor church that has no music,"

is a Gaelic proverb, as old, perhaps, as the establishment of Christianity in the land; and no house was considered furnished without at least one harp. Students from other countries, as we learn from _Giraldus_, came to Ireland for their musical education in the twelfth century, just as our artists now visit Germany and Italy with the same object in view.

The frequent mention of the game of chess, in ages long before those at which we have arrived, shows how usual was that most intellectual amus.e.m.e.nt. The chess board was called in Irish _fithcheall_, and is described in the Glossary of Cormac, of Cashel, composed towards the close of the ninth century, as quadrangular, having straight spots of black and white. Some of them were inlaid with gold and silver, and adorned with gems.

Mention is made in a tale of the twelfth century of a "man-bag of woven bra.s.s wire." No entire set of the ancient men is now known to exist, though frequent mention is made of "the brigade or family of chessmen," in many old ma.n.u.scripts. Kings of bone, seated in sculptured chairs, about two inches in height, have been found, and specimens of them engraved in recent antiquarian publications.

It only remains to notice, very briefly, the means of locomotion which bound and brought together this singular state of society. Five great roads, radiating from Tara, as a centre, are mentioned in our earliest record; the road _Dala_ leading to Ossory, and so on into Munster; the road _a.s.sail_, extending western through Mullingar towards the Shannon; the road _Cullin_, extending towards Dublin and Bray; the exact route of the northern road, _Midhluachra_, is undetermined; _Slighe Mor_, the great western road, followed the course of the _esker_, or hill-range, from Tara to Galway. Many cross-roads are also known as in common use from the sixth century downwards. Of these, the Four Masters mention, at various dates, not less than forty, under their different local names, previous to the Norman invasion. These roads were kept in repair, according to laws enacted for that purpose, and were traversed by the chiefs and ecclesiastics in _carbads_, or chariots; a main road was called a _slighe_ (_sleigh_), because it was made for the free pa.s.sage of two chariots--"i.e. the chariot of a King and the chariot of a Bishop." Persons of that rank were driven by an _ara_, or charioteer, and, no doubt, made a very imposing figure. The roads were legally to be repaired at three seasons, namely, for the accommodation of those going to the national games, at fair-time, and in time of war.

Weeds and brushwood were to be removed, and water to be drained off; items of road-work which do not give us a very high idea of the comfort or finish of those ancient highways.

Such, faintly seen from afar, and roughly sketched, was domestic life and society among our ancestors, previous to the Anglo-Norman invasion, in the reign of King Roderick O'Conor.

CHAPTER VI.

FOREIGN RELATIONS OF THE IRISH PREVIOUS TO THE ANGLO-NORMAN INVASION.

The relations of the Irish with other nations, notwithstanding the injurious effects of their War of Succession on national unity and reputation, present several points of interest. After the defeat of Magnus Barefoot, we may drop the Baltic countries out of the map of the relations of Ireland. Commencing, therefore, at the north of the neighbouring island--which, in its entirety, they sometimes called _Inismore_--the most intimate and friendly intercourse was always upheld with the kingdom of Scotland. Bound together by early ecclesiastical and bardic ties, confronting together for so many generations a common enemy, those two countries were destined never to know an international quarrel.

About the middle of the ninth century (A.D. 843), when the Scoto-Irish in Caledonia had completely subdued the Picts and other ancient tribes, the first national dynasty was founded by Kenneth McAlpine. The const.i.tution given by this Prince to the whole country seems to have been a close copy of the Irish--it embraced the laws of Tanistry and succession, and the whole Brehon code, as administered in the parent state. The line of Kenneth may be said to close with Donald Bane, brother of Malcolm III., who died in 1094, and not only his dynasty but his system ended with that century. Edgar, Alexander I., and David I., all sons of Malcolm III., were educated in England among the victorious Normans, and in the first third of the twelfth century, devoted themselves with the inauspicious aid of Norman allies, to the introduction of Saxon settlers and the feudal system, first into the lowlands, and subsequently into Moray-shire. This innovation on their ancient system, and confiscation of their lands, was stoutly resisted by the Scottish Gael. In Somerled, lord of the Isles, and ancestor of the Macdonalds, they found a powerful leader, and Somerled found Irish allies always ready to a.s.sist him, in a cause which appealed to all their national prejudices. In the year 1134, he led a strong force of Irish and Islesmen to the a.s.sistance of the Gaelic insurgents, but was defeated and slain, near Renfrew, by the royal troops, under the command of the Steward of Scotland. During the reigns of William the Lion, Alexander II., and Alexander III., the war of systems raged with all its fierceness, and in nearly all the great encounters Irish auxiliaries, as was to be expected, were found on the side of the Gaelic race and Gaelic rights. Nor did this contest ever wholly cease in Scotland, until the last hopes of the Stuart line were extinguished on the fatal field of Culloden, where Irish captains formed the battle, and Irish blood flowed freely, intermingled with the kindred blood of Highlanders and Islesmen.

The adoption of Norman usages, laws, and tactics, by the Scottish dynasties of the twelfth and succeeding centuries, did not permanently affect the national relations of Ireland and Scotland. It was otherwise with regard to England. We have every reason to believe--we have the indirect testimony of every writer from Bede to Malmsbury --that the intercourse between the Irish and Saxons, after the first hostility engendered by the cruel treatment of the Britons had worn away, became of the most friendly character. The "Irish" who fought at Brunanburgh against Saxon freedom were evidently the natural allies of the Northmen, the Dano-Irish of Dublin, and the southern seaports. The commerce of intelligence between the islands was long maintained; the royalty of Saxon England had more than once, in times of domestic revolution, found a safe and desired retreat in the western island. The fair Elgiva and the gallant Harold had crossed the western waves in their hour of need. The fame of Edward the Confessor took such deep hold on the Irish mind that, three centuries after his death, his banner was unfurled and the royal leopards laid aside to facilitate the march of an English King, through the fastnesses of Leinster.

The Irish, therefore, were not likely to look upon the establishment of a Norman dynasty, in lieu of the old Saxon line, as a matter of indifference. They felt that the Norman was but a Dane disguised in armour. It was true he carried the cross upon his banner, and claimed the benediction of the successor of St. Peter; true also he spoke the speech of France, and claimed a French paternity; but the l.u.s.t for dominion, the iron self-will, the wily devices of strategy, bespoke the Norman of the twelfth, the lineal descendant of the Dane of the tenth century. When, therefore, tidings reached Ireland of the battle of Hastings and the death of Harold, both the apprehensions and the sympathies of the country were deeply excited. Intelligence of the coronation of William the Conqueror quickly followed, and emphatically announced to the Irish the presence of new neighbours, new dangers, and new duties.

The spirit with which our ancestors acted towards the defeated Saxons, whatever we may think of its wisdom, was, at least, respectable for decision and boldness.

G.o.dwin, Edmund, and Magnus, sons of Harold, had little difficulty in raising in Ireland a numerous force to co-operate with the Earls Edwin and Morcar, who still upheld the Saxon banner. With this force, wafted over in sixty-six vessels, they entered the Avon, and besieged Bristol, then the second commercial city of the kingdom.

But Bristol held out, and the Saxon Earls had fallen back into Northumberland, so the sons of Harold ran down the coast, and tried their luck in Somersetshire with a better prospect. Devonshire and Dorsetshire favoured their cause; the old Britons of Cornwall swelled their ranks, and the rising spread like flame over the west. Eadnoth, a renegade Saxon, formerly Harold's Master of Horse, despatched by William against Harold's sons, was defeated and slain. Doubling the Land's End, the victorious force entered the Tamar, and overran South Devon. The united garrisons of London, Winchester, and Salisbury, were sent against them, under the command of the martial Bishop of Coutances; while a second force advanced along the Tamar, under Brian, heir of the Earl of Brittany, who routed them with a loss of 2,000 men, English, Welsh, and Irish.

The sons of Harold retreated to their vessels with all their booty, and returned again into Ireland, where they vanish from history. Such, in the vale of Tamar, was the first collision of the Irish and Normans, and as the race of Rolla never forgot an enemy, nor forewent a revenge, we may well believe that, even thus early, the invasion of Ireland was decided upon. Meredith Hanmer relates in his Chronicle that William Rufus, standing on a high rock, and looking towards Ireland said: "I will bring hither my ships, and pa.s.s over and conquer that land;"

and on these words of the son of the Conqueror being repeated to Murkertach O'Brien, he replied: "Hath the King in his great threatening said _if it please G.o.d?_"

and when answered "No;" "Then," said the Irish monarch, "I fear him not, since he putteth his trust in man and not in G.o.d."

Ireland, however, was destined to be reached through Wales, and along that mountain coast we early find Norman castles and Norman ships. It was the special ambition of William Rufus to add the princ.i.p.ality to the conquests of his father, and the active sympathy of the Welsh with the Saxons on their inland border gave him pretexts enough. A bitter feud between North and South Wales hastened an invasion, in which Robert Fitz-Aymon and his companions played, by antic.i.p.ation, the parts of Strongbow and Fitz-Stephen, in the invasion of Ireland.

The struggle, commenced under them, was protracted through the reign of Rufus, who led an army in person (A.D.

1095) against the Welsh, but with little gain and less glory. As an after thought he adopted the device of his father, (followed, too, in Ireland by Henry II.,) of part.i.tioning the country among the most enterprising n.o.bles, gravely accepting their homage in advance of possession, and authorizing them to maintain troops at their own charges, for making good his grant of what never belonged to him. Robert Fitz-Aymon did homage for Glamorgan, Bernard Newmarch for Brecknock, Roger de Montgomery for Cardigan, and Gilbert de Clare for Pembroke: the best portions of North Wales were part.i.tioned between the Mortimers, Latimers, De Lacys, Fitz-Alans, and Montgomerys. Rhys, Prince of Cambria, with many of his n.o.bles, fell in battle defending bravely his native hills; but Griffith, son of Rhys, escaped into Ireland, from which he returned some twenty years later, and recovered by arms and policy a large share of his ancestral dominions.

In the reign of Henry I. (A.D. 1110), a host of Flemings, driven from their own country by an inundation of the sea, were planted upon the Welsh marches, from which they soon swarmed into all the Cambrian glens and glades. The industry and economy of this new people, in peaceful times, seemed almost inconsistent with their stubborn bravery in battle; but they demonstrated to the Welsh, and afterwards to the Irish, that they could handle the halbert as well as throw the shuttle; that men of trade may on occasion prove themselves capable men of war.

The Norman Kings of England were not insensible to the fact that the Cymric element in Wales, the Saxon element in England, and the Gaelic element in Scotland, were all more agreeable to the Irish than the race of Rollo and William. They were not ignorant that Ireland was a refuge for their victims and a recruiting ground for their enemies. They knew, furthermore, that most of the strong points on the Irish coast, from the Shannon to the Liffey, were possessed by Christian Northmen kindred to themselves.

They knew that the land was divided within itself, weakened by a long war of succession; groaning under the ambition of five compet.i.tors for the sovereignty; and suffering in reputation abroad under the invectives of Saint Bernard, and the displeasure of Rome. More tempting materials for intrigue, or fairer opportunities of aggrandizement, nowhere presented themselves, and it was less want of will than of leisure from other and nearer contests, which deferred this new invasion for a century after the battle of Hastings.