THE OPEN SECRET OF IRELAND
CHAPTER I
AN EXERCISE IN HUMILITY
In order to understand Ireland we must begin by understanding England. On no other terms will that complex of facts, memories, and passions, which is called the Irish Question, yield up its secret. "You have always been," said a Lady Clanricarde to some English politician, "like a high wall standing between us and the sun." The phrase lives. It reveals in a flashlight of genius the historical relations of the two nations. It explains and justifies the principle adopted as the basis of this discussion, namely, that no examination of the Irish Problem is possible without a prior examination of the English mind. It used to be said that England dearly loved a Lord, a dictum which may have to be modified in the light of recent
events. Far more than a Lord does the typical Englishman love a Judge, and the thought of acting as a Judge. Confronted with Ireland he says to himself: "Here are these Irish people; some maintain that they are nice, others that they are nasty, but everybody agrees that they are queer. Very good. I will study them in a judicial spirit; I will weigh the evidence dispassionately, and give my decision. When it comes to action, I will play the honest broker between their contending parties." Now this may be a very agreeable way of going about the business, but it is fatally unreal. Great Britain comes into court, she will be pained to hear, not as Judge but rather as defendant. She comes to answer the charge that, having seized Ireland as a "trustee of civilisation," she has, either through incompetence or through dishonesty, betrayed her trust. We have a habit, in everyday life, of excusing the eccentricities of a friend or an enemy by the reflection that he is, after all, as God made him. Ireland is politically as Great Britain made her. Since the twelfth century, that is to say for a great part of the Middle Ages and for the whole of the modern period, the mind of England and not that of Ireland has been the dominant fact in Irish history.
This state of things—a paradox in action—
carries with it certain metaphysical implications. The philosophers tell us that all morality centres in the maxim that others are to be treated as ends in themselves, and not as instruments to our ends. If they are right, then we must picture Ireland as the victim of a radical immoralism. We must think of her as a personality violated in its ideals, and arrested in its development. And, indeed, that is no bad way of thinking: it is the one formula which summarises the whole of her experience. But the phrasing is perhaps too high and absolute; and the decline and fall of Mr Balfour are a terrible example to those of us who, being young, might otherwise take metaphysics too solemnly. It will, therefore, at this stage be enough to repeat that, in contemplating the discontent and unrest which constitute the Irish difficulty, Great Britain is contemplating the work of her own hands, the creation of her own mind. For that reason we can make no progress until we ascertain what sort of mind we have to deal with.