Irish Nationality. Green Alice Stopford
trustee of the people. The privileges of the various chiefs, judges, captains, historians, poets, and so on, were handed down from generation to generation. In all these matters no external power could interfere. The tribe owed to the greater tribe above it nothing but certain fixed dues, such as aid in road-making, in war, in ransom of prisoners and the like.
The same right of self-government extended through the whole hierarchy of states up to the Ardri or high-king at the head. The "hearth of Tara" was the centre of all the Gaelic states, and the demesne of the Ardri. "This then is my fostermother," said the ancient sage, "the island in which ye are, even Ireland, and the familiar knee of this island is the hill on which ye are, namely, Tara." There the Ardri was crowned at the pillar-post. At Tara, "the fort of poets and learned men," the people of all Ireland gathered at the beginning of each high-king's reign, and were entertained for seven days and nights – kings and ollaves together round the high-king, warriors and reavers, together, the youths and maidens and the proud foolish folk in the chambers round the doors, while outside was for young men and maidens because their mirth used to entertain them. Huge earthen banks still mark the site of the great Hall, seven hundred and sixty feet long and ninety feet wide, with seven doors to east and as many more to west; where kings and chiefs sat each under his own shield, in crimson cloaks with gold brooches, with girdles and shoes of gold, and spears with golden sockets and rivets of red bronze. The Ardri, supreme lord and arbitrator among them, was surrounded by his councillors – the law-men or brehons, the bards and chroniclers, and the druids, teachers and men of science. He was the representative of the whole national life. But his power rested on the tradition of the people and on the consent of the tribes. He could impose no new law; he could demand no service outside the law.
The political bond of union, which seemed so loose, drew all its strength from a body of national tradition, and a universal code of law, which represented as it were the common mind of the people, the spontaneous creation of the race. Separate and independent as the tribes were, all accepted the one code which had been fashioned in the course of ages by the genius of the people. The same law was recited in every tribal assembly. The same traditions and genealogies bound the tribes together as having a single heritage of heroic descent and fame. The preservation of their common history was the concern of the whole people. One of the tales pictures their gathering at Tara, when before the men of Ireland the ancients related their history, and Ireland's chief scholars heard and corrected them by the best tradition. "Victory and blessings attend you, noble sirs," the men of Erin said; "for such instruction it was meet that we should gather ourselves together." And at the reciting of the historic glories of their past, the whole congregation arose up together "for in their eyes it was an augmenting of the spirit and an enlargement of the mind."
To preserve this national tradition a learned class was carefully trained. There were schools of lawyers to expound the law; schools of historians to preserve the genealogies, the boundaries of lands, and the rights of classes and families; and schools of poets to recite the traditions of the race. The learned men were paid at first by the gifts of the people, but the chief among them were later endowed with a settled share of the tribe land in perpetuity. So long as the family held the land, they were bound to train up in each generation that one of the household who was most fit to carry on learning, and thus for centuries long lines of distinguished men added fame to their country and drew to its schools students from far and wide. Through their work the spirit of the Irish found national expression in a code of law which showed not only extraordinarily acute and trained intelligence but a true sense of equity, in a literary language of great richness and of the utmost musical beauty, and in a system of metrical rules for poets shaped with infinite skill. The Irish nation had a pride in its language beyond any people in Europe outside of the Greeks and Romans.
While each tribe had its schools, these were linked together in a national system. Professors of every school were free of the island; it was the warrior's duty to protect them as they moved from court to court. An ancient tale tells how the chiefs of Emain near Armagh placed sentinels along the Gap of the North to turn back every poet who sought to leave the country and to bring on their way with honour every one who sought to enter in. There was no stagnation where competition extended over the whole island. The greatest of the teachers were given the dignity of "Professors of all the Gaels." Learned men in their degrees ranked with kings and chiefs, and high-professors sat by the high-king and shared his honours. The king, said the laws, "could by his mere word decide against every class of persons except those of the two orders of religion and learning, who are of equal value with himself."
It is in this exaltation of learning in the national life that we must look for the real significance of Irish history – the idea of a society loosely held in a political sense, but bound together in a spiritual union. The assemblies which took place in every province and every petty state were the guarantees of the national civilization. They were periodical exhibitions of everything the people esteemed – democracy, aristocracy, king-craft, literature, tradition, art, commerce, law, sport, religion, display, even rustic buffoonery. The years between one festival and another were spent in serious preparation for the next; a multitude of maxims were drawn up to direct the conduct of the people. So deeply was their importance felt that the Irish kept the tradition diligently, and even in the darkest times of their history, down to the seventeenth century, still gathered to "meetings on hills" to exercise their law and hear their learned men.
In the time of the Roman Empire, therefore, the Irish looked on themselves as one race, obedient to one law, united in one culture and belonging to one country. Their unity is symbolised by the great genealogical compilations in which all the Gaels are traced to one ancestry, and in the collections of topographical legends dealing with hundreds of places, where every nook and corner of the island is supposed to be of interest to the whole of Ireland. The tribal boundaries were limits to the material power of a chief and to that only: they were no barriers to the national thought or union. The learned man of the clan was the learned man of the Gaelic race. By all the higher matters of language and learning, of equity and history, the people of Ireland were one. A noble figure told the unity of their land within the circuit of the ocean. The Three Waves of Erin, they said, smote upon the shore with a foreboding roar when danger threatened the island; Cleena's wave called to Munster at an inlet near Cork, while Tonn Rury at Dundrum and Tonn Tuaithe at the mouth of the Bann sounded to the men of Ulster.
The weaknesses of the Irish system are apparent. The numerous small territories were tempted, like larger European states, to raid borders, to snatch land or booty, and to suffer some expense of trained soldiers. Candidates for the chiefdom had to show their fitness, and "a young lord's first spoil" was a necessary exploit. There were wild plundering raids in the summer nights; disorders were multiplied. A country divided in government was weakened for purposes of offence, or for joint action in military matters. These evils were genuine, but they have been exaggerated. Common action was hindered, not mainly by human contentions, but by the forests and marshes, lakes and rivers in flood that lay over a country heavy with Atlantic clouds. Riots and forays there were, among a martial race and strong men of hot passions, but Ireland was in fact no prominent example of mediæval anarchy or disorder. Local feuds were no greater than those which afflicted England down to the Norman Conquest and long after it; and which marked the life of European states and cities through the middle ages. The professional war bands of Fiana that hired themselves out from time to time were controlled and recognised by law, and had their special organisation and rites and rules of war. It has been supposed that in the passion of tribal disputes men mostly perished by murder and battle-slaughter, and the life of every generation was by violence shortened to less than the common average of thirty years. Irish genealogies prove on the contrary that the generations must be counted at from thirty-three to thirty-six years: the tale of kings, judges, poets, and householders who died peacefully in an honoured old age, or from some natural accident, outruns the list of sudden murders or deaths in battle. Historical evidence moreover shows us a country of widening cornfields, or growing commerce, where wealth was gathered, where art and learning swept like a passion over the people, and schools covered the land. Such industries and virtues do not flourish in regions given over to savage strife. And it is significant that Irish chiefs who made great wars hired professional soldiers from oversea.
If the disorders of the Irish system have been magnified its benefits have been forgotten. All Irish history proved that the division of the land into