In her great work, The Making of Ireland and its Undoing, the only contribution to Irish history we know of which conforms to the methods of modern historical science, the authoress, Mrs. Stopford Green, dealing with the effect upon Ireland of the dispersion of the Irish race in the time of Henry VIII and Elizabeth, and the consequent destruction of Gaelic culture, and rupture with Gaelic tradition and law, says that the Irishmen educated in schools abroad abandoned or knew nothing of the lore of ancient Erin, and had no sympathy with the spirit of the Brehon Code, nor with the social order of which it was the juridical expression. She says they “urged the theory, so antagonistic to the immemorial law of Ireland, that only from the polluted sinks of heretics could come the idea that the people might elect a ruler, and confer supreme authority on whomsoever pleased them”. In other words the new Irish, educated in foreign standards, had adopted as their own the feudal-capitalist system of which England was the exponent in Ireland, and urged it upon the Gaelic Irish. As the dispersion of the clans, consummated by Cromwell, finally completed the ruin of Gaelic Ireland, all the higher education of Irishmen thenceforward ran in this foreign groove, and was coloured with this foreign colouring.
In other words, the Gaelic culture of the Irish chieftainry was rudely broken off in the seventeenth century, and the continental Schools of European despots implanted in its place in the minds of the Irish students, and sent them back to Ireland to preach a fanatical belief in royal and feudal prerogatives, as foreign to the genius of the Gael as was the English ruler to Irish soil. What a light this sheds upon Irish history of the seventeenth, eighteenth, and nineteenth centuries! And what a commentary it is upon the real origin of that so-called “Irish veneration for the aristocracy”, of which the bourgeois charlatans of Irish literature write so eloquently! That veneration is seen to be as much of an exotic, as much of an importation, as the aristocratic caste it venerated. Both were
“… foul foreign blossoms,
Blown hither to poison our plains.”
But so deeply has this insidious lie about the aristocratic tendencies of the Irish taken root in Irish thought, that it will take a long time to eradicate it from the minds of the people, or to make the Irish realise that the whole concept of orthodox Irish history for the last 200 years was a betrayal and abandonment of the best traditions of the Irish race. Yet such is undoubtedly the case. Let us examine this a little more closely!
Just as it is true that a stream cannot rise above its source, so it is true that a national literature cannot rise above the moral level of the social conditions of the people from whom it derives its inspiration. If we would understand the national literature of a people, we must study their social and political status, keeping in mind the fact that their writers were a product thereof, and that the children of their brains were conceived and brought forth in certain historical conditions. Ireland, at the same time as she lost her ancient social system, also lost her language as the vehicle of thought of those who acted as her leaders. As a result of this twofold loss, the nation suffered socially, nationally and intellectually from a prolonged arrested development. During the closing years of the seventeenth century, all the eighteenth, and the greater part of the nineteenth, the Irish people were the lowest helots in Europe, socially and politically. The Irish peasant, reduced from the position of a free clansman owning his tribeland and controlling its administration in common with his fellows, was a mere tenant-at-will subject to eviction, dishonour and outrage at the hands of an irresponsible private proprietor. Politically he was non-existent, legally he held no rights, intellectually he sank under the weight of his social abasement, and surrendered to the downward drag of his poverty. He had been conquered, and he suffered all the terrible consequences of defeat at the hands of a ruling class and nation who have always acted upon the old Roman maxim of “Woe to the vanquished”.
To add to his humiliation, those of his name and race who had contrived to escape the general ruin, and sent their children to be educated in foreign schools, discovered, with the return of those “wild geese” to their native habitat, that they who had sailed for France, Italy or Spain, filled with hatred of the English Crown and of the English landlord garrison in Ireland, returned as mere Catholic adherents of a pretender to the English throne, using all the prestige of their foreign schooling, to discredit the Gaelic ideas of equality and democracy, and instead, instilling into the minds of the growing generation feudal ideas of the divine right of kings to rule, and of subjects to unquestioningly obey. The Irish students in the universities of the Continent were the first products of a scheme which the Papacy still pursues with its accustomed skill and persistence – a persistence which recks little of the passing of centuries – a scheme which looks upon Catholic Ireland simply as a tool to be used for the spiritual re-conquest of England to Catholicity. In the eighteenth century this scheme did its deadliest work in Ireland. It failed ridiculously to cause a single Irish worker in town or country to strike a blow for the Stuart cause in the years of the Scottish Rebellions in 1715 and 1745, but it prevented them from striking any blows for their own cause, or from taking advantage of the civil feuds of their enemies. It did more. It killed Gaelic Ireland; an Irish-speaking Catholic was of no value as a missionary of Catholicism in England, and an Irish peasant who treasured the tongue of his fathers might also have some reverence for the principles of the social polity and civilisation under which his forefathers had lived and prospered for unnumbered years. And such principles were even more distasteful to French, Spanish or Papal patrons of Irish schools of learning on the Continent than they were to English monarchs. Thus the poor Irish were not only pariahs in the social system of their day, but they were also precluded from hoping for a revival of intellectual life through the achievements of their children. Their children were taught to despise the language and traditions of their fathers.
It was at or during this period, when the Irish peasant had been crushed to the very lowest point, when the most he could hope for was to be pitied as animals are pitied; it was during this period Irish literature in English was born. Such Irish literature was not written for Irishmen as a real Irish literature would be, it was written by Irishmen, about Irishmen, but for English or Anglo-Irish consumption.
Hence the Irishman in English literature may be said to have been born with an apology in his mouth. His creators knew nothing of the free and independent Irishman of Gaelic Ireland, but they did know the conquered, robbed, slave-driven, brutalised, demoralised Irishman, the product of generations of landlord and capitalist rule, and him they seized upon, held up to the gaze of the world, and asked the nations to accept as the true Irish type.
If he crouched before a representative of royalty with an abject submission born of a hundred years of political outlawry and training in foreign ideas, his abasement was pointed to proudly as an instance of the ‘ancient Celtic fidelity to hereditary monarchs’; if, with the memory of perennial famines, evictions, jails, hangings, and tenancy-at-will beclouding his brain, he humbled himself before the upper-class, or attached himself like a dog to their personal fortunes, his sycophancy was cited as a manifestation of ‘ancient Irish veneration for the aristocracy’, and if long-continued insecurity of life begat in him a fierce desire for the ownership of a piece of land to safe-guard his loved ones in a system where land was life, this new-born land-hunger was triumphantly trumpeted forth as a proof of the ‘Irish attachment to the principle of private property’. Be it understood we are not talking now of the English slanderers of the Irishman, but of his Irish apologists. The English slanderer never did as much harm as did these self-constituted delineators of Irish characteristics. The English slanderer lowered Irishmen in the eyes of the world, but his Irish middle-class teachers and writers lowered him in his own eyes by extolling as an Irish virtue every sycophantic vice begotten of generations of slavery.
Accordingly, as an Irishman, peasant, labourer, or artisan, banded himself with his fellows to strike back at their oppressors in defence of their right to live in the land of their fathers, the ‘respectable’ classes, who had imbibed the foreign ideas publicly deplored his act, and unctuously ascribed it to the ‘evil effects of English misgovernment upon the Irish character;’ but when an occasional Irishman, abandoning all the traditions of his race, climbed up upon the backs of his fellows to wealth or position, his career was held up as a sample of what Irishmen could do under congenial or favourable circumstances. The seventeenth, eighteenth and nineteenth centuries were, indeed, the Via Dolorosa of the Irish race. In them the Irish Gael sank out of sight, and in his place the middle-class politicians, capitalists and ecclesiastics laboured to produce a hybrid Irishman, assimilating a foreign social system, a foreign speech, and a foreign character. In the effort to assimilate the first two the Irish were unhappily too successful, so successful that to-day the majority of the Irish do not know that their fathers ever knew another system of ownership, and the Irish Irelanders are painfully grappling with their mother tongue with the hesitating accent of a foreigner. Fortunately the Irish character has proven too difficult to press into respectable foreign moulds, and the recoil of that character from the deadly embrace of capitalist English conventionalism, as it has already led to a revaluation of the speech of the Gael, will in all probability also lead to a re-study and appreciation of the social system under which the Gael reached the highest point of civilisation and culture in Europe.
In the re-conversion of Ireland to the Gaelic principle of common ownership by a people of their sources of food and maintenance, the worst obstacles to overcome will be the opposition of the men and women who have imbibed their ideas of Irish character and history from Anglo-Irish literature. That literature, as we have explained, was born in the worst agonies of the slavery of our race; it bears all the birth-marks of such origin upon it, but irony of ironies, these birth-marks of slavery are hailed by our teachers as ‘the native characteristics of the Celt’.
One of these slave birth-marks is a belief in the capitalist system of society; the Irishman frees himself from such a mark of slavery when he realises the truth that the capitalist system is the most foreign thing in Ireland.
Hence we have had in Ireland for over 250 years the remarkable phenomenon of Irishmen of the upper and middle classes urging upon the Irish toilers, as a sacred national and religious duty, the necessity of maintaining a social order against which their Gaelic forefathers had struggled, despite prison cells, famine, and the sword, for over 400 years. Reversing the procedure of the Normans settled in Ireland, who were said to have become ‘more Irish than the Irish’, the Irish propertied classes became more English than the English, and so have continued to our day.
Hence we believe that this book, attempting to depict the attitude of the dispossessed masses of the Irish people in the great crisis of modern Irish history, may justly be looked upon as part of the literature of the Gaelic revival. As the Gaelic language, scorned by the possessing classes, sought and found its last fortress in the hearts and homes of the ‘lower orders’, to re-issue from thence in our own time to what the writer believes to be a greater and more enduring place in civilisation than of old, so in the words of Thomas Francis Meagher, the same “wretched cabins have been the holy shrines in which the traditions and the hopes of Ireland have been treasured and transmitted”.
The apostate patriotism of the Irish capitalist class, arising as it does upon the rupture with Gaelic tradition, will, of course, reject this conception, and saturated with foreignism themselves, they will continue to hurl the epithet of `foreign ideas’ against the militant Irish democracy. But the present Celtic revival in Ireland, leading as it must to a reconsideration and more analytical study of the laws and social structure of Ireland before the English Invasion, amongst its other good results, will have this one also, that it will confirm and establish the truth of this conception. Hitherto the study of the social structure of Ireland in the past has been marred by one great fault. For a description and interpretation of Irish social life and customs the student depended entirely upon the description and interpretation of men who were entirely lacking in knowledge of, and insight into, the facts and spirit of the things they attempted to describe. Imbued with the conception of feudalistic or capitalistic social order, the writers perpetually strove to explain Irish institutions in terms of an order of things to which those institutions were entirely alien. Irish titles, indicative of the function in society performed by their bearers, the writers explained by what they supposed were analogous titles in the feudal order of England, forgetful of the fact that as the one form of society was the antithesis of the other, and not its counterpart, the one set of titles could not possibly convey the same meaning as the other, much less be a translation.
Much the same mistake was made in America by the early Spanish conquistadores in attempting to describe the social and political systems of Mexico and Peru, with much the same results of introducing almost endless confusion into every attempt to comprehend life as it actually existed in those countries before the conquest. The Spanish writers could not mentally raise themselves out of the social structure of continental Europe, and hence their weird and wonderful tales of despotic Peruvian and Mexican ‘Emperors’ and ‘Nobles’ where really existed the elaborately organised family system of a people not yet fully evolved into the political state. Not until the publication of Morgan’s monumental work on Ancient Society, was the key to the study of American native civilisation really found and placed in the hands of the student. The same key will yet unlock the doors which guard the secrets of our native Celtic civilisation, and make them possible of fuller comprehension for the multitude.
Meanwhile we desire to place before our readers the two propositions upon which this book is founded – propositions which we believe embody alike the fruits of the experience of the past, and the matured thought of the present, upon the points under consideration.
First, that in the evolution of civilisation the progress of the fight for national liberty of any subject nation must, perforce, keep pace with the progress of the struggle for liberty of the most subject class in that nation, and that the shifting of economic and political forces which accompanies the development of the system of capitalist society leads inevitably to the increasing conservatism of the non-working-class element, and to the revolutionary vigour and power of the working class.
Second, that the result of the long drawn out struggle of Ireland has been, so far, that the old chieftainry has disappeared, or, through its degenerate descendants, has made terms with iniquity, and become part and parcel of the supporters of the established order; the middle class, growing up in the midst of the national struggle, and at one time, as in 1798, through the stress of the economic rivalry of England almost forced into the position of revolutionary leaders against the political despotism of their industrial competitors, have now also bowed the knee to Baal, and have a thousand economic strings in the shape of investments binding them to English capitalism as against every sentimental or historic attachment drawing them toward Irish patriotism; only the Irish working class remain as the incorruptible inheritors of the fight for freedom in Ireland.
To that unconquered Irish working class this book is dedicated by one of their number,