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(A.D. 684) seems not to have been either expected or guarded against. As leading to the mention of other interesting events, we must set this inroad clearly before the reader.

The Saxons had now been for four centuries in Britain, the older inhabitants of which--Celts like the Gauls and Irish--they had cruelly harassed, just as the Milesian Irish oppressed their Belgic predecessors, and as the Normans, in turn, will be found oppressing both Celt and Saxon in England and Ireland. Britain had been divided by the Saxon leaders into eight separate kingdoms, the people and princes of several of which were converted to Christianity in the fifth, sixth, and seventh century, though some of them did not receive the Gospel before the beginning of the eighth. The Saxons of Kent and the Southern Kingdoms generally were converted by missionaries from France or Rome, or native preachers of the first or second Christian generation; those of Northumbria recognise as their Apostles St. Aidan and St. Cuthbert, two Fathers from Iona. The Kingdom of Northumbria, as the name implies, embraced nearly all the country from the Humber to the Pictish border. York was its capital, and the seat of its ecclesiastical primacy, where, at the time we speak of, the illustrious Wilfrid was maintaining, with a wilful and unscrupulous king, a struggle not unlike that which Becket maintained with Henry II. This Prince, Egfrid by name, was constantly engaged in wars with his Saxon cotemporaries, or the Picts and Scots. In the summer of 683 he sent an expedition under the command of Beort, one of his earls, to ravage the coast of Leinster. Beort landed probably in the Boyne, and swept over the rich plain of Meath with fire and sword, burning churches, driving off herds and flocks, and slaughtering the clergy and the husbandmen. The piety of an after age saw in the retribution which overtook Egfrid the following year, when he was slain by the Picts and Scots, the judgment of Heaven, avenging the unprovoked wrongs of the Irish. His Scottish conquerors, returning good for evil, carried his body to Iona, where it was interred with all due honour.

Iona was now in the zenith of its glory. The barren rock, about three miles in length, was covered with monastic buildings, and its cemetery was already adorned with the tombs of saints and kings. Five successors of Columbkill slept in peace around their holy Founder, and a sixth, equal in learning and sanctity to any who preceded him, received the remains of King Egfrid from the hands of his conquerors. This was Abbot Adamnan, to whom Ireland and Scotland are equally indebted for his admirable writings, and who might almost dispute with Bede himself, the title of Father of British History. Adamnan regarded the fate of Egfrid, we may be sure, in the light of a judgment on him for his misdeeds, as Bede and British Christians very generally did. He learned, too, that there were in Northumbria several Christian captives, carried off in Beort's expedition and probably sold into slavery. Now every missionary that ever went out from Iona, had taught that to reduce Christians to slavery was wholly inconsistent with a belief in the doctrines of the Gospel. St. Aidan, the Apostle of Northumbria, had refused the late Egfrid's father absolution, on one occasion, until he solemnly promised to restore their freedom to certain captives of this description. In the same spirit Adamnan voluntarily undertook a journey to York, where Aldfrid (a Prince educated in Ireland, and whose "Itinerary" of Ireland we still have) now reigned. The Abbot of Iona succeeded in his humane mission, and crossing over to his native land, he restored sixty of the captives to their homes and kindred. While the liberated exiles rejoiced on the plain of Meath, the tent of the Abbot of Iona was pitched on the rath of Tara--a fact which would seem to indicate that already, in little more than a century since the interdict had fallen on it, the edifices which made so fine a show in the days of Patrick were ruined and uninhabitable. Either at Tara, or some other of the royal residences, Adamnan on this visit procured the passing of a law, (A.D. 684,) forbidding women to accompany an army to battle, or to engage personally in the conflict. The mild maternal genius of Christianity is faithfully exhibited in such a law, which consummates the glory of the worthy successor of Columbkill. It is curious here to observe that it was not until another hundred years had past--not till the beginning of the ninth century--that the clergy were "exempt" from military service. So slow and patient is the process by which Christianity infuses itself into the social life of a converted people!

The long reign of FINNACTA, the hospitable, who may, for his many other virtues, be called also the pious, was rendered farther remarkable in the annals of the country by the formal abandonment of the special tax, so long levied upon, and so long and desperately resisted by, the men of Leinster. The all-powerful intercessor in this case was Saint Moling, of the royal house of Leinster, and Bishop of Fernamore (now Ferns). In the early part of his reign Finnacta seems not to have been disposed to collect this invidious tax by force; but, yielding to other motives, he afterwards took a different view of his duty, and marched into Leinster to compel its payment. Here the holy Prelate of Ferns met him, and related a Vision in which he had been instructed to demand the abolition of the impost. The abolition, he contended, should not be simply a suspension, but final and for ever. The tribute was, at this period, enormous; 15,000 head of cattle annually. The decision must have been made about the time that Abbot Adamnan was in Ireland, (A.D. 684,) and that illustrious personage is said to have been opposed to the abolition. Abolished it was, and though its re-enactment was often attempted, the authority of Saint Moling's solemn settlement, prevented it from being re-enforced for any length of time, except as a political or military infliction.

Finnacta fell in battle in the 20th year of his long and glorious reign; and is commemorated as a saint in the Irish calendar. St. Moling survived him three years, and St. Adamnan, so intimately connected with his reign, ten years. The latter revisited Ireland in 697, under the short reign of Loingsech, and concerned himself chiefly in endeavouring to induce his countrymen to adopt the Roman rule, as to the tonsure, and the celebration of Easter. On this occasion there was an important Synod of the Clergy, under the presidency of Flan, Archbishop of Armagh, held at Tara. Nothing could be more natural than such an assembly in such a place, at such a period. In every recorded instance the power of the clergy had been omnipotent in politics for above a century. St. Patrick had expurgated the old constitution; St. Ruadan's curse drove the kings from Tara; St. Columbkill had established the independence of Alba, and preserved the Bardic Order; St. Moling had abolished the Leinster tribute. If their power was irresistible in the sixth and especially in the seventh centuries, we must do these celebrated Abbots and Bishops the justice to remember that it was always exercised against the oppression of the weak by the strong, to mitigate the horrors of war, to uphold the right of sanctuary (the Habeus Corpus of that rude age), and for the maintenance and spread of sound Christian principles.

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