Chapter IV: Part 4

When we come to treat of religious rites and worship, our sources leave us completely in the dark. We hear in several documents of a great idol covered with gold and silver named Cromm Cruach, or Cenn Cruaich, which was surrounded by twelve lesser idols covered with brass or bronze, and stood on Mag Slecht (the plain of prostrations) near Ballymagauran, Co. Cavan. In one text the Cromm Cruach is styled the chief idol of Ireland. According to the story St Patrick overthrew the idol, and one of the lives of the saint states that the mark of his crosier might still be seen on the stone. In the _Dindsenchus_ we are told that the worshippers sacrificed their children to the idol in order to secure corn, honey and milk in plenty. On the occasion of famine the druids advised that the son of a sinless married couple should be brought to Ireland to be killed in front of Tara and his blood mixed with the soil of Tara. We might naturally expect to find the druids active in the capacity of priests in Ireland. D'Arbois de Jubainville maintains that in Gaul the three classes of druids, vates and gutuatri, corresponded more or less to the pontifices, augurs and flamens of ancient Rome. In ancient Irish literature the functions of the druids correspond fairly closely to those of their Gaulish brethren recorded by Caesar and other writers of antiquity. Had we contemporary accounts of the position of the druid in Ireland prior to the introduction of Christianity, it may be doubted if any serious difference would be discovered. In early Irish literature the druids chiefly appear as magicians and diviners, but they are also the repositaries of the learning of the time which they transmitted to the disciples accompanying them (see DRUIDISM). The Druids were believed to have the power to render a person insane by flinging a magic wisp of straw in his face, and they were able to raise clouds of mist, or to bring down showers of fire and blood. They claimed to be able to foretell the future by watching the clouds, or by means of divining-rods made of yew. They also resorted to sacrifice. They possessed several means for rendering a person invisible, and various peculiar and complicated methods of divination, such as _Imbas forosna_, _tein laegda_, and _dichetal do chennaib_, are described in early authorities. Whether or not the Irish druids taught that the soul was immortal is a question which it is impossible to decide. There is one passage which seems to support the view that they agreed with the Gaulish druids in this respect, but it is not safe to deny the possible influence of Christian teaching in the document in question. The Irish, however, possessed some more or less definite notions about an abode of everlasting youth and peace inhabited by fairies. The latter either dwell in the sid, and this is probably the earlier conception, or in islands out in the ocean where they live a life of never-ending delight. These happy abodes were known by various names, as Tir Tairngiri (Land of Promise), Mag Mell (Plain of Pleasures). Condla Caem son of Conn Cetchathach was carried in a boat of crystal by a fairy maiden to the land of youth, and among other mortals who went thither Bran, son of Febal, and Ossian are the most famous. The doctrine of metempsychosis seems to have been familiar in early Ireland. Mongan king of Dalriada in the 7th century is stated to have passed after death into various shapes--a wolf, a stag, a salmon, a seal, a swan. Fintan, nephew of Partholan, is also reported to have survived the deluge and to have lived in various shapes until he was reborn as Tuan mac Cairill in the 6th century. This legend appears to have been worked up, if not manufactured, by the historians of the 9th to 11th centuries to support their fictions. It may, however, be mentioned that Giraldus Cambrensis and the _Speculum Regale_ state in all seriousness that certain of the inhabitants of Ossory were able at will to assume the form of wolves, and similar stories are not infrequent in Irish romance.

_Conversion to Christianity._--In the beginning of the 4th century there was an organized Christian church in Britain; and in view of the intimate relations existing between Wales and Ireland during that century it is safe to conclude that there were Christians in Ireland before the time of St Patrick. Returned colonists from south Wales, traders and the raids of the Irish in Britain with the consequent influx of British captives sold into slavery must have introduced the knowledge of Christianity into the island considerably before A.D. 400. In this connexion it is interesting to find an Irishman named Fith (also called Iserninus) associated with St Patrick at Auxerre. Further, the earliest Latin words introduced into Irish show the influence of British pronunciation (e.g. O. Ir. _trindoit_ from _trinitat-em_ shows the Brythonic change of a to o). Irish records preserve the names of three shadowy pre-Patrician saints who were connected with south-east Ireland, Declan, Ailbe and Ciaran.

In one source the great heresiarch Pelagius is stated to have been a Scot. He may have been descended from an Irish family settled in south Wales. We have also the statement of Prosper of Aquitaine that Palladius was sent by Pope Celestine as first bishop to the Scots that believe in Christ. But though we may safely assume that a number of scattered communities existed in Ireland, and probably not in the south alone, it is unlikely that there was any organization before the time of St Patrick. This mission arose out of the visit of St Germanus of Auxerre to Britain. The British bishops had grown alarmed at the rapid growth of Pelagianism in Britain and sought the aid of the Gaulish church. A synod summoned for the occasion commissioned Germanus and Lupus to go to Britain, which they accordingly did in 429; Pope Celestine, we are told, had given his sanction to the mission through the deacon Palladius. The heresy was successfully stamped out in Britain, but distinct traces of it are to be found some three centuries later in Ireland, and it is to Irish monks on the European continent that we owe the preservation of the recently discovered copies of Pelagius's _Commentary_. Palladius's activity in Britain probably marked him out as the man to undertake the task of bringing Ireland into touch with Western Christianity. In any case Prosper and the Irish Annals represent him as arriving in Ireland in 431 with episcopal rank. His missionary activity unfortunately is extremely obscure. Tradition associates his name with Co. Wicklow, but Irish sources state that after a brief sojourn there he proceeded to the land of the Picts, among whom he was beginning to labour when his career was cut short by death.

_St Patrick._--At this juncture Germanus of Auxerre decided to consecrate his pupil Patrick for the purpose of carrying on the work begun by Palladius. Patrick would possess several qualifications for the dignity of a missionary bishop to Ireland. Born in Britain about 389, he had been carried into slavery in Ireland when a youth of sixteen. He remained with his master for seven years, and must have had ample opportunity for observing the conditions, and learning the language, of the people around him; and such knowledge would have been indispensable to the Christian bishop in view of the peculiar state of Irish society (see PATRICK, ST). The new bishop landed in Wicklow in 432. Leinster was probably the province in which Christianity was already most strongly represented, and Patrick may have entrusted this part of his sphere to two fellow-workers from Gaul, Auxilius and Iserninus. At any rate he seems rather to have addressed himself more especially to the task of founding churches in Meath, Ulster and Connaught. In Ireland the land nominally belonged to the tribe, but in reality a kind of feudal system existed. In order to succeed with the body of the tribe it was necessary to secure the adherence of the chief. The conversion in consequence was in large measure only apparent; and such pagan superstitions and practices as did not run directly counter to the new teaching were tolerated by the saint. Thus, whilst the mass of the people practically still continued in heathendom, the apostle was enabled to found churches and schools and educate a priesthood which should provide the most effective and certain means of conversion. It would be a mistake to suppose that his success was as rapid or as complete as is generally assumed. There can be no doubt that he met with great opposition both from the high-king Loigaire and from the druids. But though Loigaire refused to desert the faith of his ancestors we are told that a number of his nearest kinsmen accepted Christianity; and if there be any truth in the story of the codification of the Brehon Laws we gather that he realized that the future belonged to the new religion. St Patrick's work seems to fall under two heads. In the first place he planted the faith in parts of the north and west which had probably not yet heard the gospel. He also organized the already existing Christian communities, and with this in view founded a church at Armagh as his metropolitan see (444). It is further due to him that Ireland became linked up with Rome and the Christian countries of the Western church, and that in consequence Latin was introduced as the language of the church. It seems probable that St Patrick consecrated a considerable number of bishops with small but definite dioceses which doubtless coincided in the main with the territories of the _tuatha_. In any case the ideal of the apostle from Britain was almost certainly very different from the monastic system in vogue in Ireland in the 6th and 7th centuries.

_The Early Irish Church._--The church founded by St Patrick was doubtless in the main identical in doctrine with the churches of Britain and Gaul and other branches of the Western church; but after the recall of the Roman legions from Britain the Irish church was shut off from the Roman world, and it is only natural that there should not have been any great amount of scruple with regard to orthodox doctrine. This would explain the survival of the writings of Pelagius in Ireland until the 8th century. Even Columba himself, in his Latin hymn _Altus prosator_, was suspected by Gregory the Great of favouring Arian doctrines. After the death of St Patrick there was apparently a relapse into paganism in many parts of the island. The church itself gradually became grafted on to the feudal organization, the result of which was the peculiar system which we find in the 6th and 7th centuries. Wherever Roman law and municipal institutions had been in force the church was modelled on the civil society. The bishops governed ecclesiastical districts co-ordinate with the civil divisions. In Ireland there were no cities and no municipal institutions; the nation consisted of groups of tribes connected by kinship, and loosely held together by a feudal system which we shall examine later. Although St Patrick endeavoured to organize the Irish church on regular diocesan lines, after his death an approximation to the lay system was under the circumstances almost inevitable. When a chief became a Christian and bestowed lands on the church, he at the same time transferred all his rights as a chief; but these rights still remained with his sept, albeit subordinate to the uses of the church. At first all church offices were exclusively confined to members of the sept. In this new sept there was consequently a twofold succession. The religious sept or family consisted in the first instance not only of the ecclesiastical persons to whom the gift was made, but of all the _celi_ or vassals, tenants and slaves, connected with the land bestowed. The head was the coarb (Ir. _comarba_, "co-heir"), i.e. the inheritor both of the spiritual and temporal rights and privileges of the founder; he in his temporal capacity exacted rent and tribute like other chiefs, and made war not on temporal chiefs only, the spectacle of two coarbs making war on each other not being unusual. The ecclesiastical colonies that went forth from a parent family generally remained in subordination to it, in the same way that the spreading branches of a ruling family remained in general subordinate to it. The heads of the secondary families were also called the coarbs of the original founder. Thus there were coarbs of Columba at Iona, Kells, Derry, Durrow and other places. The coarb of the chief spiritual foundation was called the high coarb (ard-chomarba). The coarb might be a bishop or only an abbot, but in either case all the ecclesiastics in the family were subject to him; in this way it frequently happened that bishops, though their superior functions were recognized, were in subjection to abbots who were only priests, as in the case of St Columba, or even to a woman, as in the case of St Brigit. This singular association of lay and spiritual powers was liable to the abuse of allowing the whole succession to fall into lay hands, as happened to a large extent in later times. The temporal chief had his steward who superintended the collection of his rents and tributes; in like manner the coarb of a religious sept had his _airchinnech_ (Anglo-Irish _erenach_, _herenach_), whose office was generally, but not necessarily, hereditary. The office embodied in a certain sense the lay succession in the family.

From the beginning the life of the converts must have been in some measure coenobitic. Indeed it could hardly have been otherwise in a pagan and half-savage land. St Patrick himself in his Confession makes mention of monks in Ireland in connexion with his mission, but the few glimpses we get of the monastic life of the decades immediately following his death prove that the earliest type of coenobium differed considerably from that known at a later period. The coenobium of the end of the 5th century consisted of an ordinary sept or family whose chief had become Christian. After making a gift of his lands the chief either retired, leaving it in the hands of a coarb, or remained as the religious head himself. The family went on with their usual avocations, but some of the men and women, and in some cases all, practised celibacy, and all joined in fasting and prayer. It may be inferred from native documents that grave disorders were prevalent under this system. A severer and more exclusive type of monasticism succeeded this primitive one, but apart from the separation of the sexes the general character never entirely changed.

Diocesan organization as understood in countries under Roman Law being unknown, there was not that limitation of the number of bishops which territorial jurisdiction renders necessary, and consequently the number of bishops increased beyond all proportions. Thus, St Mochta, abbot of Louth, and a reputed disciple of St Patrick, is stated to have had no less than 100 bishops in his monastic family. All the bishops in a coenobium were subject to the abbot; but besides the bishop in the monastic families, every _tuath_ or tribe had its own bishop. The church in Ireland having been evolved out of the monastic nuclei already described the tribe bishop was an episcopal development of a somewhat later period. He was an important personage, his status being fixed in the Brehon laws, from which we learn that his honour price was seven _cumals_, and that he had the right to be accompanied by the same number of followers as a petty king. The power of the bishops was considerable, as they were strong enough to resist the kings with regard to the right of sanctuary, ever a fertile source of dissension. The _tuath_ bishop in later centuries corresponded to the diocesan bishop as closely as it was possible in two systems so different as tribal and municipal government. When diocesan jurisdiction was introduced into Ireland in the 12th century the _tuath_ became a diocese. Many of the old dioceses represent ancient _tuatha_, and even enlarged modern dioceses coincide with the territories of ancient tribal states. Thus the diocese of Kilmacduagh was the territory of the Hui Fiachrach Aidne; that of Kilfenora was the tribe land of Corco-Mruad or Corcomroe. Many deaneries also represent tribe territories. Thus the deanery of Musgrylin (Co. Cork) was the ancient Muscraige Mitaine, and no doubt had its tribe bishop in ancient times. Bishops without dioceses and monastic bishops were not unknown outside Ireland in the Eastern and Western churches in very early times, but they had disappeared with rare exceptions in the 6th century when the Irish reintroduced the monastic bishops and the monastic church into Britain and the continent.

In the 8th and 9th centuries, when the great emigration of Irish scholars and ecclesiastics took place, the number of wandering bishops without dioceses became a reproach to the Irish church; and there can be no doubt that it led to much inconvenience and abuse, and was subversive of the stricter discipline that the popes had succeeded in establishing in the Western church. They were accused of ordaining serfs without the consent of their lords, consecrating bishops _per saltum_, i.e. of making men bishops who had not previously received the orders of priests, and of permitting bishops to be consecrated by a single bishop. This custom can hardly, however, be a reproach to the Irish church, as the practice was never held to be invalid; and besides, the Nicene canons of discipline were perhaps not known in Ireland until comparatively late times. The isolated position of Ireland, and the existence of tribal organization in full vigour, explain fully the anomalies of Irish discipline, many of which were also survivals of the early Christian practices before the complete organization of the church.

After the death of St Patrick the bond between the numerous church families which his authority supplied was greatly relaxed; and the saint's most formidable opponents, the druids, probably regained much of their old power. The transition period which follows the loosening of a people's faith in its old religion and before the authority of the new is universally accepted is always a time of confusion and relaxation of morals. Such a period appears to have followed the fervour of St Patrick's time. To judge from the early literature the marriage-tie seems to have been regarded very lightly, and there can be little doubt that pagan marriage customs were practised long after the introduction of Christianity. The Brehon Laws assume the existence of married as well as unmarried clergy, and when St Patrick was seeking a bishop for the men of Leinster he asked for "a man of one wife." Marriage among the secular clergy went on in Ireland until the 15th century. Like the Gaulish druids described by Caesar, the poet (_fili_) and the druid possessed a huge stock of unwritten native lore, probably enshrined in verse which was learnt by rote by their pupils. The exalted position occupied by the learned class in ancient Ireland perhaps affords the key to the wonderful outbursts of scholarly activity in Irish monasteries from the 6th to the 9th centuries. That some of the _filid_ embraced Christianity from the outset is evident from the story of Dubthach. As early as the second half of the 5th century Enda, a royal prince of Oriel (c. 450-540), after spending some time at Whithorn betook himself to Aranmore, off the coast of Galway, and founded a school there which attracted scholars from all over Ireland. The connexion between Ireland and Wales was strong in the 6th century, and it was from south Wales that the great reform movement in the Irish monasteries emanated. Findian of Clonard (c. 470-548) is usually regarded as the institutor of the type of monastery for which Ireland became so famous during the next few centuries. He spent some time in Wales, where he came under the influence of St David, Gildas and Cadoc; and on returning to Ireland he founded his famous monastery at Clonard (Co. Meath) about 520. Here no less than 3000 students are said to have received instruction at the same time. Such a monastery consisted of countless tiny huts of wattles and clay (or, where stone was plentiful, of beehive cells) built by the pupils and enclosed by a fosse, or trench, like a permanent military encampment. The pupils sowed their own corn, fished in the streams, and milked their own cows. Instruction was probably given in the open air. Twelve of Findian's disciples became known as the twelve apostles of Ireland, the monastic schools they founded becoming the greatest centres of learning and religious instruction not only in Ireland, but in the whole of the west of Europe. Among the most famous were Moville (Co. Down), founded by another Findian, c. 540; Clonmacnoise, founded by Kieran, 541; Derry, founded by Columba, 546; Clonfert, founded by Brendan, 552; Bangor, founded in 558 by Comgall; Durrow, founded by Columba, c. 553. The chief reform due to the influence of the British church[4] seems to have been the introduction of monastic life in the strict sense of the word, i.e. communities entirely separated from the laity with complete separation of the sexes.

One almost immediate outcome of the reformation effected by Findian was that wonderful spirit of missionary enterprise which made the name of Scot and of Ireland so well known throughout Europe, while at the same time the Irish were being driven out of their colonies in Wales and south-west Britain owing to the advance of the Saxon power. In 563 Columba founded the monastery of Hi (Iona), which spread the knowledge of the Gospel among the Picts of the Scottish mainland. From this same solitary outpost went forth the illustrious Aidan to plant another Iona at Lindisfarne, which, "long after the poor parent brotherhood had fallen to decay, expanded itself into the bishopric of Durham." And Lightfoot claims for Aidan "the first place in the evangelization of the English race. Augustine was the apostle of Kent, but Aidan was the apostle of England." In 590 Columbanus, a native of Leinster (b. 543), went forth from Bangor, accompanied by twelve companions, to preach the Gospel on the continent of Europe. Columbanus was the first of the long stream of famous Irish monks who left their traces in Italy, Switzerland, Germany and France; amongst them being Gallus or St Gall, founder of St Gallen, Kilian of Wurzburg, Virgil of Salzburg, Cathald of Tarentum and numerous others. At the beginning of the 8th century a long series of missionary establishments extended from the mouths of the Meuse and Rhine to the Rhone and the Alps, whilst many others founded by Germans are the offspring of Irish monks. Willibrord, the apostle of the Frisians, for instance, spent twelve years in Ireland. Other Irishmen seeking remote places wherein to lead the lives of anchorites, studded the numerous islands on the west coast of Scotland with their little buildings. Cormac ua Liathain, a disciple of St Columba, visited the Orkneys, and when the Northmen first discovered Iceland they found there books and other traces of the early Irish church. It may be mentioned that the geographer Dicuil who lived at the court of Charlemagne gives a description of Iceland which must have been obtained from some one who had been there. The peculiarities which owing to Ireland's isolation had survived were brought into prominence when the Irish missionaries came into contact with Roman ecclesiastics. The chief points of difference were the calculation of Easter and the form of the tonsure, in addition to questions of discipline such as the consecration of bishops _per saltum_ and bishops without dioceses. With regard to tonsure it would seem that the druids shaved the front part of the head from ear to ear. St Patrick doubtless introduced the ordinary coronal tonsure, but in the period following his death the old druidical tonsure was again revived. In the calculation of Easter the Irish employed the old Roman and Jewish 84-years' cycle which they may have received from St Patrick and which had once prevailed all over Europe. Shut off from the world, they were probably ignorant of the new cycle of 532 years which had been adopted by Rome in 463. This question aroused a controversy which waxed hottest in England, and as the Irish monks stubbornly adhered to their traditions they were vehemently attacked by their opponents. As early as 633 the church of the south of Ireland, which had been more in contact with Gaul, had been won over to the Roman method of computation. The north and Iona on the other hand refused to give in until Adamnan induced the north of Ireland to yield in 697, while Iona held out until 716, although by this time the monastery had lost its influence in Pictland. Owing to these controversies the real work of the early Irish missionaries in converting the pagans of Britain and central Europe, and sowing the seeds of culture there, is apt to be overlooked. Thus, when the Anglo-Saxon, Winfrid, surnamed Boniface, appeared in the kingdom of the Franks as papal legate in 723, to romanize the existing church of the time, neither the Franks, the Thuringians, the Alemanni nor the Bavarians could be considered as pagans. What Irish missionaries and their foreign pupils had implanted for more than a century quite independently of Rome, Winfrid organized and established under Roman authority partly by force of arms.

During the four centuries which elapsed between the arrival of St Patrick and the establishment of a central state in Dublin by the Norsemen the history of Ireland is almost a blank as regards outstanding events. From the time that the Milesians of Tara had come to be recognized as suzerains of the whole island all political development ceases. The annals contain nothing save a record of intertribal warfare, which the high-king was rarely powerful enough to stay. The wonderful achievements of the Irish monks did not affect the body politic as a whole, and it may be doubted if there was any distinct advance in civilization in Ireland from the time of Niall Noigiallach to the Anglo-Norman invasion. Niall's posterity held the position of _ardri_ uninterruptedly until 1002. Four of his sons, Loigaire, Conall Crimthand, Fiacc and Maine, settled in Meath and adjoining territories, and their posterity were called the southern Hy Neill. The other four, Eogan, Enna Find, Cairpre and Conall Gulban, occupied the northern part of Ulster. Their descendants were known as the northern Hy Neill.[5] The descendants of Eogan were the O'Neills and their numerous kindred septs; the posterity of Conall Gulban were the O'Donnells and their kindred septs. Niall died in 406 in the English Channel whilst engaged in a marauding expedition. He was succeeded by his nephew Dathi, son of Fiachra, son of Eochaid Muigmedoin, who is stated to have been struck by lightning at the foot of the Alps in 428. Loigaire, son of Niall (428-463), is identified with the story of St Patrick. According to tradition it was during his reign that the codification of the _Senchus Mor_ took place. A well-known story represents him as constantly at war with the men of Leinster. His successor, Ailill Molt (463-483), son of Dathi, is remarkable as being the last high-king for 500 years who was not a direct descendant of Niall.

In 503 a body of colonists under Fergus, son of Erc, moved from Dalriada to Argyll and effected settlements there. The circumstances which enabled the Scots to succeed in occupying Kintyre and Islay cannot now be ascertained. The little kingdom had great difficulty to maintain itself, and its varying fortunes are very obscure. Neither is it clear that bodies of Scots had not already migrated to Argyll. Diarmait, son of Fergus Cerbaill (544-565), of the southern Hy Neill, undoubtedly professed Christianity though he still clung to many pagan practices, such as polygamy and the use of druidical incantations in battle. The annals represent him as getting into trouble with the Church on account of his violation of the right of sanctuary. At an assembly held at Tara in 554 Curnan, son of the king of Connaught, slew a nobleman, a crime punishable with death. The author of the deed fled for sanctuary to St Columba. But Diarmait pursued him, and disregarding the opposition of the saint seized Curnan and hanged him. St Columba's kinsmen, the northern Hy Neill, took up the quarrel, and attacked and defeated the king at Culdreimne in 561. In this battle Diarmait is stated to have employed druids to form an _airbe druad_ (fence of protection?) round his host. A few years later Diarmait seized by force the chief of Hy Maine, who had slain his herald and had taken refuge with St Ruadan of Lothra. According to the legend the saint, accompanied by St Brendan of Birr, followed the king to Tara and solemnly cursed it, from which time it was deserted. It has been suggested that Tara was abandoned during the plague of 548-549. Others have surmised that it was abandoned as a regular place of residence long before this, soon after the northern and southern branches of the Hy Neill had consolidated their power at Ailech and in Westmeath. Whatever truth there may be in the legend, it demonstrates conclusively the absence of a rallying point where the idea of a central government might have taken root. Aed, son of Ainmire (572-598) of the northern Hy Neill, figures prominently in the story of St Columba. It was during his reign that the famous assembly of Drumcet (near Newtown-limavaddy in Co. Derry) was held. The story goes that the _filid_ had increased in number to such an extent that they included one-third of the freemen. There was thus quite an army of impudent swaggering idlers roaming about the country and quartering themselves on the chiefs and nobles during the winter and spring, story-telling, and lampooning those who dared to hesitate to comply with their demands.

Some idea of the style of living of the learned professions in early Ireland may be gathered from the income enjoyed in later times by the literati of Tir Conaill (Co. Donegal). It has been computed that no less than L2000 was set aside yearly in this small state for the maintenance of the class. No wonder, then, that Aed determined to banish them from Ireland. At the convention of Drumcet the number of _filid_ was greatly reduced, lands were assigned for their maintenance, the ollams were required to open schools and to support the inferior bards as teachers. This reform may have helped to foster the cultivation of the native literature, and it is possible that we owe to it the preservation of the Ulster epic. But the Irish were unfortunately incapable of rising above the saga, consisting of a mixture of prose and verse. Their greatest achievement in literature dates back to the dawn of history, and we find no more trace of development in the world of letters than in the political sphere. The Irishman, in his own language at any rate, seems incapable of a sustained literary effort, a consequence of which is that he invents the most intricate measures. Sense is thus too frequently sacrificed to sound. The influence of the professional literary class kept the clan spirit alive with their elaborate genealogies, and in their poems they only pandered to the vanity and vices of their patrons. That no new ideas came in may be gathered from the fact that the bulk of Irish literature so far published dates from before 800, though the MSS. which contain it are much later. Bearing in mind how largely the Finn cycle is modelled on the older Ulster epic, works of originality composed between 1000 and 1600 are with one or two exceptions conspicuously absent.

At the convention of Drumcet the status of the Dalriadic settlement in Argyll was also regulated. The _ardri_ desired to make the colony an Irish state tributary to the high-king; but on the special pleading of St Columba it was allowed to remain independent. Aed lost his life in endeavouring to exact the _boroma_ tribute from Brandub, king of Leinster, who defeated him at Dunbolg in 598. After several short reigns the throne was occupied by Aed's son Domnall (627-641). His predecessor, Suibne Menn, had been slain by the king of Dalaraide, Congal Claen. The latter was driven out of the country by Domnall, whereupon Congal collected an army of foreign adventurers made up of Saxons, Dalriadic Scots, Britons and Picts to regain his lands and to avenge himself on the high-king. In a sanguinary encounter at Mag Raith (Moira in Co. Down), which forms the subject of a celebrated romance, Congal was slain and the power of the settlement in Kintyre weakened for a considerable period. A curious feature of Hy Neill rule about this time was joint kingship. From 563 to 656 there were no less than five such pairs. In 681 St Moling of Ferns prevailed upon the _ardri_ Finnachta (674-690) to renounce for ever the _boroma_, tribute, which had always been a source of friction between the supreme king and the ruler of Leinster. This was, however, unfortunately not the last of the _boroma_. Fergal (711-722), in trying to enforce it again, was slain in a famous battle at Allen in Kildare. As a sequel Fergal's son, Aed Allan (734-743), defeated the men of Leinster with great slaughter at Ballyshannon (Co. Kildare) in 737. If there was so little cohesion among the various provinces it is small wonder that Ireland fell such an easy prey to the Vikings in the next century. In 697 an assembly was held at Tara in which a law known as _Cain Adamnain_ was passed, at the instance of Adamnan, prohibiting women from taking part in battle; a decision that shows how far Ireland with its tribal system lagged behind Teutonic and Latin countries in civilization. A similar enactment exempting the clergy, known as _Cain Patraic_, was agreed to in 803. The story goes that the _ardri_ Aed Oirdnigthe (797-819) made a hostile incursion into Leinster and forced the primate of Armagh and all his clergy to attend him. When representations were made to the king as to the impropriety of his conduct, he referred the matter to his adviser, Fothud, who was also a cleric. Fothud pronounced that the clergy should be exempted, and three verses purporting to be his decision are still extant.

_Invasion of the Northmen._--The first incursion of the Northmen took place in A.D. 795, when they plundered and burnt the church of Rechru, now Lambay, an island north of Dublin Bay. When this event occurred, the power of the over-king was a mere shadow. The provincial kingdoms had split up into more or less independent principalities, almost constantly at war with each other. The oscillation of the centre of power between Meath and Tir Eogain, according as the _ardri_ belonged to the southern or northern Hy Neill, produced corresponding perturbations in the balance of parties among the minor kings. The army consisted of a number of tribes, each commanded by its own chief, and acting as so many independent units without cohesion. The tribesmen owed fealty only to their chiefs, who in turn owed a kind of conditional allegiance to the over-king, depending a good deal upon the ability of the latter to enforce it. A chief might through pique or other causes withdraw his tribe even on the eve of a battle without such defection being deemed dishonourable. What the tribe was to the nation or the province, the _fine_ or sept was to the tribe itself. The head of a sept had a voice not only in the question of war or peace, for that was determined by the whole tribe, but in all subsequent operations. However brave the individual soldiers of such an army might be, the army itself was unreliable against a well-organized and disciplined enemy. Again, such tribal forces were only levies gathered together for a few weeks at most, unprovided with military stores or the means of transport, and consequently generally unprepared to attack fortifications of any kind, and liable to melt away as quickly as they were gathered together. Admirably adapted for a sudden attack, such an army was wholly unfit to carry on a regular campaign or take advantage of a victory. These defects of the Irish military system were abundantly shown throughout the Viking period and also in Anglo-Norman times.

The first invaders were probably Norwegians[6] from Hordaland in search of plunder and captives. Their attacks were not confined to the sea-coasts; they were able to ascend the rivers in their ships, and already in 801 they are found on the upper Shannon. At the outset the invaders arrived in small bodies, but as these met with considerable resistance large fleets commanded by powerful Vikings followed. With such forces it was possible to put fleets of boats on the inland lakes. Rude earthen or stockaded forts, serving as magazines and places of retreat, were erected; or in some cases use was made of strongholds already existing, such as Dun Almain in Kildare, Dunlavin in Wicklow and Fermoy in Cork. Some of these military posts in course of time became trading stations or grew into towns. During the first half of the 9th century attacks were incessant in most parts of the island. In 801 we find Norwegians on the upper Shannon; in 820 the whole of Ireland was harried; and five years later we hear of Vikings in Co. Dublin, Meath, Kildare, Wicklow, Queen's Co., Kilkenny and Tipperary. However, the invaders do not appear to have acted in concert until 830. About this time a powerful leader, named Turgeis (Turgesius), accompanied by two nobles, Saxolb and Domrair (Thorir), arrived with a "royal fleet." Sailing up the Shannon they built strongholds on Lough Ree and devastated Connaught and Meath. Eventually Turgeis established himself in Armagh, whilst his wife Ota settled at Clonmacnoise and profaned the monastery church with pagan rites. Indeed, the numerous ecclesiastical establishments appear to have been quite as much the object of the invaders' fury as the civil authorities. The monastery of Armagh was rebuilt ten times, and as often destroyed. It was sacked three times in one month. Turgeis himself is reported to have usurped the abbacy of Armagh. To escape from the continuous attacks on the monasteries, Irish monks and scholars fled in large numbers to the continent carrying with them their precious books. Among them were many of the greatest lights in the world of letters of the time, such as Sedulius Scottus and Johannes Scottus Erigena. The figure of Turgeis has given rise to considerable discussion, as there is no mention of him in Scandinavian sources. It seems probable that his Norwegian name was Thorgils and he was possibly related to Godfred, father of Olaf the White, who figures prominently in Irish history a little later. Turgeis apparently united the Viking forces, as he is styled the first king of the Norsemen in Ireland. A permanent sovereignty over the whole of Ireland, such as Turgeis seems to have aimed at, was then as in later times impossible because of the state of society. During his lifetime various cities were founded--the first on Irish soil. Dublin came into existence in 840, and Waterford and Limerick appear in history about the same time. Although the Norsemen were constantly engaged in conflict with the Irish, these cities soon became important commercial centres trading with England, France and Norway. Turgeis was captured and drowned by the _ardri_ Maelsechlainn in 844, and two years later Domrair was slain. However cruel and rapacious the Vikings may have been, the work of disorder and ruin was not all theirs. The condition of the country afforded full scope for the jealousy, hatred, cupidity and vanity which characterize the tribal state of political society. For instance, Fedilmid, king of Munster and archbishop of Cashel, took the opportunity of the misfortunes of the country to revive the claims of the Munster dynasty to be kings of Ireland. To enforce this claim he ravaged and plundered a large part of the country, took hostages from Niall Caille the over-king (833-845), drove out the _comarba_ of St Patrick, or archbishop of Armagh, and for a whole year occupied his place as bishop. On his return he plundered the termon lands of Clonmacnoise "up to the church door," an exploit which was repeated the following year. There is no mention of his having helped to drive out the foreigners.

For some years after the death of Turgeis the Norsemen appear to have lacked a leader and to have been hard pressed. It was during this period that Dublin was chosen as the point of concentration for their forces. In 848 a Danish fleet from the south of England arrived in Dublin Bay. The Danes are called in Irish _Dubgaill_, or black foreigners, as distinguished from the _Findgaill_[7] or white foreigners, i.e. Norwegians. The origin of these terms, as also of the Irish name for Norway (_Lochlann_), is obscure. At first the Danes and Norwegians appear to have made common cause, but two years later the new city of Dublin was stormed by the Danes. In 851 the Dublin Vikings succeeded in vanquishing the Danes after a three days' battle at Snaim Aignech (Carlingford Lough), whereupon the defeated party under their leader Horm took service with Cerball, king of Ossory. Even in the first half of the 9th century there must have been a great deal of intermarriage between the invaders and the native population, due in part at any rate to the number of captive women who were carried off. A mixed race grew up, recruited by many Irish of pure blood, whom a love of adventure and a lawless spirit led away. This heterogeneous population was called _Gallgoidel_ or foreign Irish (whence the modern name Galloway), and like their northern kinsmen they betook themselves to the sea and practised piracy. The Christian element in this mixed society soon lapsed to a large extent, if not entirely, into paganism. The Scandinavian settlements were almost wholly confined to the seaport towns, and except Dublin included none of the surrounding territory. Owing to its position and the character of the country about it, especially the coast-land to the north of the Liffey which formed a kind of border-land between the territories of the kings of Meath and Leinster, a considerable tract passed into the possession of so powerful a city as Dublin.

The social and political condition of Ireland, and the pastoral occupation of the inhabitants, were unfavourable to the development of foreign commerce, and the absence of coined money among them shows that it did not exist on an extensive scale. The foreign articles of luxury (dress, ornaments, wine, &c.) required by them were brought to the great _oenachs_ or fairs held periodically in various parts of the country. A flourishing commerce, however, soon grew up in the Scandinavian towns; mints were established, and many foreign traders--Flemings, Italians and others--settled there. It was through these Scandinavian trading communities that Ireland came into contact with the rest of Europe in the 11th and 12th centuries. If evidence were needed it is only necessary to point to the names of three of the Irish provinces, Ulster, Leinster, Munster, which are formed from the native names (_Ulaid_, _Laigin_, _Muma-n_) with the addition of Norse _staethr_; and the very name by which the island is now generally known is Scandinavian in form (_Ira-land_, the land of the Irish). The settlers in the Scandinavian towns early came to be looked upon by the native Irish as so many septs of a tribe added to the system of petty states forming the Irish political system. They soon mixed in the domestic quarrels of neighbouring tribes, at first selling their protection, but afterwards as vassals, sometimes as allies, like the septs and tribes of the Goidel among themselves. The latter in turn acted in similar capacities with the Irish-Norwegian chiefs, Irish tribes often forming part of the Scandinavian armies in Britain. This intercourse led to frequent intermarriage between the chiefs and nobility of the two peoples. As an instance, the case of Cerball, king of Ossory (d. 887), may be cited. Eyvindr, surnamed Austmaethr, "the east-man,"[8] son of Bjorn, agreed to defend Cerball's territory on condition of receiving his daughter Raforta in marriage. Among the children of this marriage were Helgi Magri, one of the early settlers in Iceland, and Thurida, wife of Thorstein the Red. Three other daughters of Cerball married Scandinavians: Gormflaith (Kormloeth) married Grimolf, who settled in Iceland, Fridgerda married Thorir Hyrna, and Ethne (Edna) married Hloethver, father of Earl Sigurd Digri who fell at Clontarf. Cerball's son Domnall (Dufnialr) was the founder of an Icelandic family, whilst the names Raudi and Baugr occur in the same family. Hence the occurrence of such essentially Irish names as Konall, Kjaran, Njall, Kormakr, Brigit, Kaethlin, &c., among Icelanders and Norwegians cannot be a matter for surprise; nor that a number of Norse words were introduced into Irish, notably terms connected with trade and the sea.

The obscure contest between the Norwegians and Danes for supremacy in Dublin appears to have made the former feel the need of a powerful leader. At any rate, in 851-852 the king of Lochlann (Norway) sent his son Amlaib (Olaf the White) to assume sovereignty over the Norsemen in Ireland and to receive tribute and vassals. From this time it is possible to speak of a Scandinavian kingdom of Dublin, a kingdom which lasted almost without interruption until the Norman Conquest. The king of Dublin exercised overlordship over the other Viking communities in the island, and thus became the most dangerous opponent of the _ardri_, with whom he was constantly at variance. Amlaib was accompanied by Ivar, who is stated in one source to have been his brother. Some writers wish to identify this prince with the famous Ivar Beinlaus, son of Ragnar Lodbrok. Amlaib was opposed to the _ardri_ Maelsechlainn I. (846-863) who had overcome Turgeis. This brave ruler gained a number of victories over the Norsemen, but in true Irish fashion they were never followed up. Although his successor Aed Finnliath (863-879) gave his daughter in marriage to Amlaib, no better relations were established. The king of Dublin was certainly the most commanding figure in Ireland in his day, and during his lifetime the Viking power was greatly extended. In 870 he captured the strongholds of Dumbarton and Dunseverick (Co. Antrim). He disappears from the scene in 873. One source represents him as dying in Ireland, but the circumstances are quite obscure. Ivar only survived Olaf two or three years, and it is stated that he died a Christian. During the ensuing period Dublin was the scene of constant family feuds, which weakened its power to such an extent that in 901 Dublin and Waterford were captured by the Irish and were obliged to acknowledge the supremacy of the high-king. The Irish Annals state that there were no fresh invasions of the Northmen for about forty years dating from 877. During this period Ireland enjoyed comparative rest notwithstanding the intertribal feuds in which the Norse settlers shared, including the campaigns of Cormac, son of Cuilennan, the scholarly king-bishop of Cashel.

Towards the end of this interval of repose a certain Sigtrygg, who was probably a great-grandson of the Ivar mentioned above, addressed himself to the task of winning back the kingdom of his ancestor. Waterford was retaken in 914 by Ivar, grandson of Ragnall and Earl Ottir, and Sigtrygg won a signal victory over the king of Leinster at Cenn Fuait (Co. Kilkenny?) two years later. Dublin was captured, and the high-king Niall Glundub (910-919) prepared to oppose the invaders. A battle of prime importance was gained by Sigtrygg over the _ardri_, who fell fighting gallantly at Kilmashogue near Dublin in 919. Between 920 and 970 the Scandinavian power in Ireland reached its zenith. The country was desolated and plundered by natives and foreigners alike. The lower Shannon was more thoroughly occupied by the Norsemen, with which fact the rise of Limerick is associated. Carlow, Kilkenny and the territory round Lough Neagh were settled, and after the capture of Lough Erne in 932 much of Longford was colonized. The most prominent figures at this time were Muirchertach "of the leather cloaks," son of Niall Glundub, Cellachan of Cashel and Amlaib (Olaf) Cuaran. The first-named waged constant warfare against the foreigners and was the most formidable opponent the Scandinavians had yet met. In his famous circuit of Ireland (941) he took all the provincial kings, as well as the king of Dublin, as hostages, and after keeping them for five months at Ailech he handed them over to the feeble titular _ardri_, showing that his loyalty was greater than his ambition. Unlike Muirchertach, Cellachan of Cashel, the hero of a late romance, was not particular whether he fought for or against the Norsemen. In 920 Sigtrygg (d. 927) was driven out of Dublin by his brother Godfred (d. 934) and retired to York, where he became king of Northumbria. His sons Olaf and Godfred were expelled by Aethelstan. The former, better known as Amlaib (Olaf) Cuaran, married the daughter of Constantine, king of Scotland, and fought at Brunanburh (938). Born about 920, he perhaps became king of York in 941. Expelled in 944-945 he went to Dublin and drove out his cousin Blakare, son of Godfred. At the same time he held sway over the kingdom of Man and the Isles. We find this romantic character constantly engaged on expeditions in England, Ireland and Scotland. In 956 Congalach, the high-king, was defeated and slain by the Norse of Dublin. In 973 his son Domnall, in alliance with Amlaib, defeated the high-king Domnall O'Neill at Cell Mona (Kilmoon in Co. Meath). This Domnall O'Neill, son of Muirchertach, son of Niall Glundub, was the first to adopt the name O'Neill (Ir. _ua_, _o_ = "grandson"). The tanists or heirs of the northern and southern Hy Neill having died, the throne fell to Maelsechlainn II., of the Cland Colmain, the last of the Hy Neill who was undisputed king of Ireland. Maelsechlainn, who succeeded in 980, had already distinguished himself as king of Meath in war with the Norsemen. In the first year of his reign as high-king he defeated them in a bloody battle at Tara, in which Amlaib's son, Ragnall, fell. This victory, won over the combined forces of the Scandinavians of Dublin, Man and the Isles, compelled Amlaib to deliver up all his captives and hostages,--among whom were Domnall Claen, king of Leinster, and several notables--to forgo the tribute which he had imposed upon the southern Hy Neill and to pay a large contribution of cattle and money. Amlaib's spirit was so broken by this defeat that he retired to the monastery of Hi, where he died the same year.