The “Green Isle” is always green, and the native is always picturesque. Sometimes, far away from the centres of population, he is dirty, but not offensively so, at least, not more so than the Italian or Spaniard under similar circumstances.
What memories are conjured forth, even to the untravelled, by the mere mention of such places as Killarney, Cork harbour, or Blarney Castle in the south, or Moville, Londonderry, or the Bloody Foreland in the north; and, to specialize for a moment, who among students of history does not give a deservedly high place, among the things of the world beautiful, to the arts of the early builders of Christian edifices in Ireland?
In all manner of building, theirs was an art-expression as far above that of the pagan Britons in the neighbouring isle as is possible to imagine.
Ireland, indeed, in the sixth and seventh centuries, was the chief centre of Christian activity, of Christian missionary work, and of Christian art in the islands. So strong an influence was this that it is recorded that Irish missionaries went not only afield into England, but even to Italy.
The antiquarian and geologist have proved beyond a doubt—what is easy, however, for even the layman to believe—that the Ireland of to-day was originally merely one of the outlying parts of the mainland, and the expression of the customs and arts of the inhabitants of the two at that time did not then differ greatly one from the other. This was maintained, the scholars tell us, through the neolithic and the bronze ages, at which period Ireland came to part company with the mother island.
The transition came when the Romans occupied Britain. Roman towns sprang up which had no counterparts in Ireland, and usage and custom developed an entirely new condition of life.
Thus Ireland retained a crudity of strength and expression which early evinced itself in its Christian art, and which was added to but slowly.
As to what may have been the early religion of the Irish, we are still in the dark. That there were druidical priests seems probable. Legend says that St. Patrick had been a slave in Ireland, having been brought from Scotland, and that even in his days of slavery he formed an affection for the country and its population. The date of St. Patrick’s coming to Ireland, as a bearer of the gospel, is said to have been in the year 430-432, when he returned from Rome after having escaped his bondage. The difficulty is to understand how, at once, Ireland became Christian and, according to the old traditions the “home of Christianity,” and, on that account, called “the Isle of Saints.”
St. Patrick’s birthplace is much in dispute, and Armorica, Gaul, Scotland, Wales, England, and Ireland contend for the honour. Much wordy warfare has left the question still undecided, but it is of little moment, since the main facts in the life of this holy man are known, and his devotion to Ireland recognized by all.
To come to a latter-day aspect of Ireland, in its relation to world affairs, let us pray that there are signs that the night of hatred and the twilight of suspicion are brightening into a new dawn in partnership between Great Britain and Ireland—into a day of mutual understanding, respect, and, in the end, affection.