THE TRIUMPH OF FEUDALISM.
A.D. 1603-1660.
The confiscation of the abbey lands, as the result of religious controversy, closed an epoch of ecclesiastical life in Ireland, which we cannot look back on without great regret for the noble and beautiful qualities it brought forth in such abundance. There is a perennial charm and fascination in the quiet life of the old religious houses--in the world, yet not of the world--which appeals to aesthetic and moral elements in our minds in equal degree. From their lovely churches and chapter-houses the spirits of the old monks invite us to join them in an unworldly peace on earth, a renewal of the golden age, a life full of aspiration and self-forgetfulness, with all the burdens of egotism laid aside.
Yet after all is said, we can hardly fail to see that out of the spoliation and scattering of the religious orders much good came. There was a danger that, like the older indigenous schools which they supplanted, these later foundations might divide the nation in two, all things within their consecrated walls being deemed holy, while all without was unregenerate, given up to wrath. A barrier of feelings and hopes thus springing up, tends to harden from year to year, till at last we have a religious caste grown proud and arrogant, and losing all trace of the spiritual fervor which is its sole reason for being.
The evils which surround a wealthy church are great and easily to be understood, nor need we lay stress on them. There is, indeed, cause for wonder in the spectacle of the followers of him "who had not where to lay his head" become, in the Middle Ages, the greatest owners of land in Europe; and we can see how temptations and abuses without number might and did often arise from this very fact. Ambition, the desire of wealth, the mere love of ease, led many to profess a religious life who had never passed through that transformation of will and understanding which is the essence of religion. The very purpose of religion was forgotten, or allowed to be hidden away under things excellent in themselves, yet not essential; and difference of view about these unessential things led to fierce and bitter controversy, and later to open strife and war.
We take religion, in its human aspect, to mean the growth of a new and wider consciousness above the keen, self-assertive consciousness of the individual; a superseding of the personal by the humane; a change from egotism to a more universal understanding; so that each shall act, not in order to gain an advantage over others, but rather to attain the greatest good for himself and others equally; that one shall not dominate another for his own profit, but shall rather seek to draw forth in that other whatever is best and truest, so that both may find their finest growth. Carried far enough, this principle, which makes one's neighbor a second self, will bring to light in us the common soul, the common life that has tacitly worked in all human intercourse from the beginning. Individual consciousness is in no way effaced; something new, wider and more humane, something universal, is added to it from above; something consciously common to all souls. And through the inspiration of that larger soul, the individual life for the first time comes to its true power--a power which is held by all pure souls in common.
We can see that something like this was the original inspiration of the religious orders. Their very name of Friars or Brothers speaks of the ideal of a common life above egotism. They sought a new birth through the death of selfishness, through self-sacrifice and renunciation. All their life in common was a symbol of the single soul inspiring them, the very form of their churches bearing testimony to their devotion. More than that, the beauty and inspiration which still radiate from the old abbey buildings show how often and in how large a degree that ideal was actually attained.
Nevertheless we can very well see how the possession of large wealth and costly offerings might be a hindrance to that spirit, fanning back to life the smouldering fires of desire. We can see even more clearly that the division between the secular and the religious life would tend to raise a moral barrier, hardening that very sense of separation which the humane and universal consciousness seeks to kill. Finally, we should see what the world has often seen: the disciples of the Nazarene dwelling in palaces, and vying with princes in the splendor of their retinues. This is hardly the way to make real the teaching of "the kingdom not of this world." This world, in the meaning of that saying, is the old world of egotism, of self-assertion, of selfish rivalry, of the sense of separation. The kingdom is that very realm of humane and universal consciousness added from above, the sense of the one soul common to all men and working through all men, whether they know it or not.
We can, therefore, see that the confiscation of the monasteries, and even the persecution of the religious orders, might be the cause of lasting spiritual good; it was like the opening of granaries and the scattering of grain abroad over the fields. The religious force, instead of drawing men out of the world, thenceforth was compelled to work among all men, not creating beautiful abbeys but transforming common lives. Persecution was the safeguard of sincerity, the fire of purification, from which men's spirits came forth pure gold. Among all nations of the world, Ireland has long held the first place for pure morals, especially in the relations of sex; and this is increasingly true of those provinces where the old indigenous element is most firmly established. We may affirm that the spiritualizing of religious feeling through persecution has had its share in bringing this admirable result, working, as it did, on a race which has ever held a high ideal of purity.
Thus out of evil comes good; out of oppression, rapacity and confiscation grow pure unselfishness, an unworldly ideal, a sense of the invisible realm. We shall presently see the same forces of rapacity and avarice sowing the seeds for a not less excellent harvest in the world of civil life.
The principle of feudalism, though introduced by the first Norman adventurers in the twelfth century, did not gain legal recognition over the whole country until the seventeenth. The old communal tenure of the Brehon law was gradually superseded, so that, instead of innumerable tribal territories with elected chiefs, there grew up a system of estates, where the land was owned by one man and tilled by others. The germ of this tenure was the right of private taxation over certain districts, granted by the Norman duke to his barons and warriors as the reward for their help in battle. Feudal land tenure never was, and never pretended to be, a contract between cultivator and landowner for their mutual benefit. It was rather the right to prey on the farmer, assigned to the landowner by the king, and paid for in past or present services to the king. In other words, the head of the Norman army invited his officers to help themselves to a share of the cattle and crops over certain districts of England, and promised to aid them in securing their plunder, in case the Saxon cultivator was rash enough to resist. The baronial order presently ceased to render any real service to their duke, beyond upholding him that he might uphold them. But there was no such surcease for the Saxon cultivator. The share of his cattle and crops which he was compelled to give up to the Norman baron became more rigidly defined, more strictly exacted, with every succeeding century, and the whole civil state of England was built up on this principle.
The baronial order assembled at Runnymead to force the hand of the king. From that time forward their power increased, while the king's power waned. But there was no Runnymead for the Saxon cultivator. He continued, as to this day he continues, to pay the share of his cattle and crops to the Norman baron or his successor, in return for services--no longer rendered--to the king. The whole civil state of England, therefore, depends on the principle of private taxation; the Norman barons and their successors receiving a share of the cattle and crops of the whole country, year after year, generation after generation, century after century, as payment for services long become purely imaginary, and even in the beginning rendered not to the cultivator who was taxed, but to the head of the armed invaders, who stood ready to enforce the payment. The Constitution of England embodies this very principle even now, in the twentieth century. Two of the three Estates,--King, Lords and Commons,--in whom the law-making power is vested, represent the Norman conquest, while even the third, still called the Lower House, boasts of being "an assembly of gentlemen," that is, of those who possess the right of private taxation of land, the right to claim a share of the cattle and crops of the whole country without giving anything at all in return.
This is the system which English influence slowly introduced into Ireland, and with the reign of the first Stuarts the change was practically complete, guaranteed by law, and enforced by armed power. The tribesmen were now tenants of their former elected chief, in whom the ownership of the tribal land was invested; the right of privately taxing the tribesmen was guaranteed to the chief by law, and a share of all cattle and crops was his by legal right, not as head of the tribe, but as owner of the land, with power to dispossess the tribesmen if they failed to pay his tax.
But very many districts had long before this come under the dominion of Norman adventurers, like the De Courcys, the De Lacys, and the rest, of whose coming we have told. They also enjoyed the right of private taxation over the districts under their dominion, and, naturally, had power to assign this right to others,--not only to their heirs, but to their creditors,--or even simply to sell the right of taxing a certain district to the highest bidder in open market.
The tribal warfare of the Middle Ages had brought many of the old chiefs and Norman lords into open strife with the central power, with the result that the possessions of unsuccessful chiefs and lords were continually assigned by the law-courts to those who stood on the side of the central power, the right to tax certain districts thus changing hands indefinitely. The law-courts thus came into possession of a very potent weapon, whether for rewarding the friends or punishing the enemies of the central power, or simply for the payment of personal and partisan favors.
During the reign of the first Stuarts the full significance of this weapon seems to have been grasped. We see an unlimited traffic in the right to tax; estates confiscated and assigned to time-serving officials, and endless abuses arising from the corruption of the courts, the judges being appointed by the very persons who were presently to invoke the law to their own profit. The tribal system was submerged, and the time of uncertainty was taken advantage of to introduce unlimited abuses, to assign to adventurers a fat share of other men's goods, to create a class legally owning the land, and entitled, in virtue of that ownership, to a share of the cattle and crops which they had done nothing to produce.
The Stuarts were at this very time sowing the seeds of civil war in England by the introduction of like abuses, the story of which has been repeatedly told; and we are all familiar with the history of the great uprising which was thereby provoked, to the temporary eclipse of the power of the crown. The story of the like uprising at the same epoch, and from kindred causes, in Ireland, is much more obscure, but equally worth recording, and to this uprising we may now turn.
Its moral causes we have already spoken of. There was, first, the confiscation of the abbey lands, and the transfer of church revenues and buildings to Anglican clergy--clergy, that is, who recognized the sovreign of England as the head of the church. This double confiscation touched the well-springs of intense animosity, the dispossessed abbots using all the influences of their order in foreign lands to bring about their re-installation, while the controversy as to the headship of the church aroused all the fierce and warring passions that had been raging on the Continent since the beginning of the sixteenth century.
There were, besides, the griefs of the dispossessed chieftains, whose tribal lands had been given to others. Chief among these was the famous house of O'Neill, the descendants of Nial, the old pagan monarch whose wars are thought to have brought the captive of Slemish Mountain to Ireland. The O'Neills, like their neighbors the O'Donnells, descendants of Domnall, had been one of the great forces of tribal strife for eighty generations, and they now saw their lands confiscated and given over to strangers. But they were only representatives of a feeling which was universal; an indignant opposition to arbitrary and tyrannous expropriation.
The head of the O'Neills had made his peace with the Tudors on the very day Queen Elizabeth died, and the tribal lands had been guaranteed to him in perpetuity. But within four years plots were set on foot by the central authorities, possibly acting in good faith, to dispossess him and the chief of the O'Donnells on a charge of treason; and in 1607 both fled to the Continent. Their example was followed by numberless others, and the more restless and combative spirits among the tribesmen, who preferred fighting to the tilling of their fields, entered the continental armies in large numbers.
When the chiefs of the north fled to the Continent, their lands were held to have reverted to the crown; and not only was the right to tax the produce of these lands assigned to adherents of the central power, but numbers of farmers from the Scottish lowlands, and in lesser degree from England, were brought over and settled on the old tribal territory. The tribesmen, with their cattle, were driven to less fertile districts, and the valleys were tilled by the transplanted farmers of Scotland. This was the Plantation of Ulster, of 1611,--four years after the flight of O'Neill and O'Donnell. The religious controversies of Scotland were thereby introduced into Ireland, so that there were three parties now in conflict--the old indigenous church, dispossessed of revenues and buildings, and even of civil rights; the Anglicans who had received these revenues and buildings, and, lastly, the Dissenters--Presbyterians and Puritans--equally opposed to both the former.
The struggle between the king and Parliament of England now found an echo in Ireland, the Anglican party representing the king, while the Scottish and English newcomers sympathized with the Parliament. A cross-fire of interests and animosities was thus aroused, which greatly complicated the first elements of strife. The Parliament at Dublin was in the hands of the Puritan party, and was in no sense representative of the other elements of the country. There was a Puritan army of about ten thousand, as a garrison of defence for the Puritan newcomers in Ulster, and there were abundant materials of an opposing national army in the tribal warriors both at home and on the Continent.
These national materials were presently drawn together by the head of the O'Neills, known to history as Owen Roe, an admirable leader and a most accomplished man, who wrote and spoke Latin, Spanish, French and English, as well as his mother-tongue. Owen Roe O'Neill had won renown on many continental battlefields, and was admirably fitted by genius and training to lead a national party, not only in council but in the field. The nucleus of his army he established in Tyrone, gaining numbers of recruits whom he rapidly turned into excellent soldiers.
This took place at the end of 1641 and the beginning of 1642, and the other forces of the country were organized about the same time. The lines of difference between the Anglican and Catholic parties were at this time very lightly drawn, and the Norman lords found themselves able to co-operate with the Catholic bishops in forming a General Assembly at Kells, which straightway set itself to frame a Constitution for the country.
The Norman lords had meanwhile assembled and organized their retainers, so that there were now three armies in Ireland: the garrison of the Scottish settlers under Monroe, strongly in sympathy with the Puritans; the tribal army under Owen Roe O'Neill; and the army of the Norman lords. The General Assembly outlined a system of parliamentary representation in which the Lords and Commons were to form a single House, the latter, two hundred and twenty-six in number, representing all the important cities and towns. A supreme Cabinet was to be formed, composed of six members for each of the four provinces, twenty-four in all, who might be lords spiritual or temporal, or commoners, according to the choice of the Parliament. This Cabinet, thus selected from the whole Parliament, was the responsible executive of the country; and under the Supreme Council a series of Provincial Councils and County Councils were to be formed along the same lines.
This plan was adopted at a general meeting of all the influential forces of the country, which assembled in May at Kilkenny, where many Parliaments had sat during the fourteenth and fifteenth centuries. Writs were issued for elections under the new Constitution, and the date of the first assembly of the new Parliament was fixed for October. The new national body enjoyed abundant revenues, and no small state marked its deliberations in Kilkenny. We read of an endless series of illuminations, receptions, banquets and balls,--the whole of the Norman nobility of Leinster lavishing their great wealth in magnificent display. The Supreme Council journeyed in state from Kilkenny to Wexford, from Wexford to Waterford, from Waterford to Limerick and Galway, surrounded by hundreds of horsemen with drawn swords, and accompanied by an army of officials. We hear of "civil and military representations of comedies and stage plays, feasts and banquets, and palate-enticing dishes."
The General Assembly, duly elected, finally met on October 23, 1642, at Kilkenny. On the same day was fought the battle of Edgehill, between the king of England and the forces of the English Parliament. This battle was the signal for division of counsels in the new Assembly. The Norman lords of Leinster, who stood on the ground of feudalism, and lived under the shadow of royal authority, were strongly drawn to take the side of the king against the English Parliament, and overtures of negotiation were made, which came near gaining a recognition and legalization of the General Assembly by the English Crown.
While the leaders at Kilkenny were being drawn towards the royalists of England, Owen Roe O'Neill was successfully holding Ulster against the Puritan forces under Monroe and Leslie, with their headquarters at Carrickfergus. Thus matters went on till the autumn of 1643, when we find him inflicting a serious defeat on the English army under Monk and Moore at Portlester in Meath, in which Moore was killed and his forces driven back within the walls of Drogheda.
The General Assembly continued to exercise sovreign authority at Kilkenny, collecting revenues, maintaining courts of justice in the provinces, and keeping several armies in the field, most effective of which was undoubtedly that of Owen Roe O'Neill. We find matters still in this condition three years later, in May, 1646, when Monroe and the Scottish forces prepared to inaugurate an offensive campaign from their base at Carrickfergus. General Robert Monroe had about seven thousand men at Carrickfergus; his brother George had five hundred at Coleraine; while there was a Scottish army at Derry, numbering about two thousand men. It was decided to converge these three forces on Clones, in Monaghan, and thence to proceed southwards against the government of the General Assembly, then centered at Limerick. Clones was sixty miles from Derry, and rather more from Coleraine and Carrickfergus, the two other points of departure.
Owen Roe O'Neill was then at Cavan, fourteen miles south of Clones, with five thousand foot and five hundred horse, all "good, hopeful men," to use his own words. General Robert Monroe, starting from Carrickfergus, and marching by Lisburn and Armagh, expected to reach Glasslough, some sixteen miles from Clones, on June 5th. By a forced march from Cavan, Owen Roe O'Neill reached Glasslough a day earlier, and marching along the northern Blackwater, pitched his camp on the north bank of the river. Here he was directly in the line between the two Monroes, who could only join their forces after dislodging him; and Robert Monroe, who by that time had reached Armagh, saw that it would be necessary to give battle without delay if the much smaller forces from the north were not to be cut off.
Robert Monroe began a movement northwards towards Owen Roe's position at dawn on June 5th, and presently reached the Blackwater, to find himself face to face with Owen Roe's army across the river. The two forces kept parallel with each other for some time, till Robert Monroe finally forded the Blackwater at Caledon, Owen Roe then retiring in the direction of the current, which here flows north. Owen Roe, in his movement of withdrawal, brought his army through a narrow pass, which he left in charge of one of his best infantry regiments, with orders to hold it only so long as the enemy could be safely harassed, meanwhile carrying his main body back to the hill of Knocknacloy, the position he had chosen from the first for the battle, and to gain which he had up to this time been manoeuvering.
At Knocknacloy he had the center of his army protected by the hill, the right by a marsh, and the left by the river, so that, a flanking movement on Monroe's part being impossible, the Scottish general was forced to make a frontal attack. Under cover of the rearguard action at the pass, which caused both delay and confusion to Monroe's army, Owen Roe formed his men in order of battle. His first line was of four columns, with considerable spaces between them; his cavalry was on the right and left wings, behind this first line; while three columns more were drawn up some distance farther back, behind the openings in the front line, and forming the reserve. We should remember that not only was Owen Roe's army outnumbered by Monroe's, but also that Owen Roe had no artillery, while Monroe was well supplied with guns.
Meanwhile Monroe's army came into touch with Owen Roe's force, and the Scottish general opened fire with guns and muskets, to which the muskets of Owen Roe as vigorously replied. The Scottish artillery was planted on a hillock a quarter-mile from Owen Roe's center, and under cover of its fire an infantry charge was attempted, which was brilliantly repulsed by the pikemen of Owen Roe's army. A second attack was made by the Scottish cavalry, who tried to ford the river, and thus turn the left flank of the Irish army, but they were met and routed by the Irish horse. This was about six in the evening, and the sun, hanging low in the sky, fell full in the faces of the Scottish troops. Owen Roe promptly followed up the rout of the Scottish horse by an advance, making a sweeping movement from right to left, and thereby forcing Monroe towards the junction of two streams, where he had no space to move. At this point Owen Roe's army received a notable accession of strength in the form of four squadrons of cavalry, sent earlier in the day to guard against the possible approach of George Monroe from Coleraine.
At a signal from Owen Roe, his army advanced upon Monroe's force, to be met by a charge of the Scottish cavalry, instantly replied to by a charge of the Irish cavalry through the three open spaces in the front infantry line of Owen Roe's army. Monroe's first line was broken, and the Irish pikemen, the equivalent of a bayonet charge, steadily forced him backwards. It was a fierce struggle, hand to hand, eye to eye, and blade to blade. The order of Owen Roe's advance was admirably preserved, while the Scottish and English forces were in confusion, already broken and crowded into a narrow and constricted space between the two rivers. Finally the advancing Irish army reached and stormed the hillock where Monroe's artillery was placed, and victory was palpably won. The defeat of the Scottish and English army became an utter rout, and when the sun set more than three thousand of them lay dead on the field.
It is almost incredible that the Irish losses were only seventy, yet such is the number recorded, while not only was the opposing army utterly defeated and dispersed, but Monroe's whole artillery, his tents and baggage, fifteen hundred horses, twenty stand of colors, two months' provisions and numbers of prisoners of war fell into the hands of Owen Roe; while, as a result of the battle, the two auxiliary forces were forced to retreat and take refuge in Coleraine and Derry, General Robert Monroe escaping meanwhile to Carrickfergus. It is only just to him to say that our best accounts of the battle come from officers in Monroe's army, Owen Roe contenting himself with the merest outline of the result gained, but saying nothing of the consummate generalship that gained it.
For the next two years we see Owen Roe O'Neill holding the great central plain, the west and most of the north of Ireland against the armies of the English Parliamentarians and Royalists alike, and gaining victory after victory, generally against superior numbers, better armed and better equipped. We find him time after time almost betrayed by the Supreme Council, in which the Norman lords of Leinster, perpetually anxious for their own feudal estates, were ready to treat with whichever of the English parties was for the moment victorious, hoping that, whatever might be the outcome of the great English struggle, they themselves might be gainers. At this time they were in possession of many of the abbey lands, and there was perpetual friction between them and the ecclesiastics, their co-religionists, who had been driven from these same lands, so that the Norman landowners were the element of fatal weakness throughout this whole movement, willing to wound, and yet afraid to strike. While praying for the final defeat of the English parliamentary forces, they dreaded to see this defeat brought about by Owen Roe O'Neill, in whom they saw the representative of the old tribal ownership of Gaelic times, a return to which would mean their own extinction.
Matters went so far that the Supreme Council, representing chiefly these Norman lords, had practically betrayed its trust to the Royalist party in England, and would have completed that betrayal had not the beheading of King Charles signalized the triumph of the Parliamentarians. Even then the Norman lords hoped for the Restoration, and strove in every way to undermine the authority of their own general, Owen Roe O'Neill, who was almost forced to enter into an alliance with the Puritans by the treachery of the Norman lords. It is of the greatest interest to find Monroe writing thus to Owen Roe in August, 1649: "By my own extraction, I have an interest in the Irish nation. I know how your lands have been taken, and your people made hewers of wood and drawers of water. If an Irishman can be a scourge to his own nation, the English will give him fair words but keep him from all trust, that they may destroy him when they have served themselves by him."
On November 6, 1649, this great general died after a brief illness, having for seven years led his armies to constant victory, while the Norman lords, who were in name his allies, were secretly plotting against him for their own profit. Yet so strong and dominant was his genius that he overcame not only the forces of his foes but the treacheries of his friends, and his last days saw him at one with the Normans, while the forces of the Parliamentarians in Ireland were calling on him for help.
We sea, therefore, that for full eight years, from the beginning of 1642 to the close of 1649, Ireland had an independent national government, with a regularly elected Representative Assembly, and a central authority, the Supreme Council, appointed by that Assembly, with judges going circuit and holding their courts regularly, while the Supreme Council held a state of almost regal magnificence, and kept several armies continuously in the field. While Owen Roe O'Neill lived, that part of the army under his command was able not only to secure an unbroken series of victories for itself, but also to retrieve the defeats suffered by less competent commanders, so that at his death he was at the summit of power and fame. If regret were ever profitable, we might well regret that he did not follow the example of the great English commander, his contemporary, and declare himself Lord Protector of Ireland, with despotic power.
After his death, the work he had done so well was all undone again, in part by treachery, in part by the victories of Oliver Cromwell. Yet ten years after the Lord Protector's arrival in Ireland, his own work was undone not less completely, and the Restoration saw once more enthroned every principle against which Cromwell had so stubbornly contended.