St. Patrick Day

Some passages from Thomas Cahill's book How the Irish Saved Civilization

Patrick's gift to the Irish was his Christianity - the first de-Romanized Christianity in human history, a Christianity without the sociopolitical baggage of the Greco-Roman world, a Christianity that completely inculturated itself into the Irish scene.  Through the Edict of Milan, which had legalized the new religion in 313 and made it the new emperor's pet,  Christianity had been received into Rome, not Rome into Christianity!  Roman culture was little altered by the exchange, and it is arguable that Christianity lost much of its distinctiveness.  But in the Patrician exchange, Ireland, lacking the power and implacable tradition of Rome, had been received into Chirstianity, which transformed Ireland into Something New, something never seen before - a Christian culture, where slavery and human sacrifice became unthinkable, and warfare, tough impossible for humans to eradicate, diminished markedly.  The Irish, in any case, loved physical combat too much for intertribal warfare to disappear entirely.  But new laws, influenced by Gospel norms, inhibited such conflicts severely by requiring that arms be taken up only for a weighty cause.  Ireland would not again see a battle on the scale of the Tain till Brian Boru would rout the Vikings in the eleventh century.

The ending of human sacrifice was common wherever Christianity was introduced, which must have been a blessed relief to those who were at greatest risk of being selected for incredibly brutal, pagan, ritual murder.  I can only imagine it was through the force of personality and authenticity that Patrick was able to overturn that practice.  He seems to have had an enormous amount of courage in facing the brutality of the pagans in Ireland which, I would imagine, impressed them.

The ending of slavery in Ireland, the first place in Europe which I'm aware of it having ended, was, till the time of Patrick, unique.  There had been Chritians who called for the end of slavery,  St. Macrina the Younger and her brother St. Gregory of Nyssa had almost a century before Patrick but he got the powers in Christian Ireland to give it up until it was reintroduced by the English after they invaded and colonized Ireland.  You have to remember that Patrick was an escaped slave, himself, he knew what slavery was in only the way that a slave can know it.

Ireland is unique in religious history for being the only land into which Christianity was introduced without bloodshed.  There were no Irih martyrs (at least not till Elizabeth began to create them eleven centuries after Patrick).  And this lack of martyrdom troubled the Irish, to whom a glorious death by violence presented such an exciting finale.  If all Ireland had received Christianity without a fight, the Irish would have to think up some new form of martyrdom - something even more intereting than the wonderfully grisly store they had begun to learn in the simple continental collections, called "martyrologies," from which Patrick and his successors taught them to read.

Thomas Cahill gets to the subject of his book after that, first the establishment of monaisticism in Ireland and then the rapid transformation of a nearly totally illiterate nation into the scribal publishing powerhouse on the outer edge of Western Europe that, literally, preserved huge parts of classical and even pagan culture, as illiteracy ruled in the rest of Western Europe.  He notes how it was from Ireland that not only Christianity but literacy and the texts of classical and other texts were introduced into Scotland, England, Wales, France and elsewhere in Europe as the medieval period proceeded.  I might go into the ironies, given the popularity of the English "enlightenment" myth, pretty much invented by Edward Gibbon,  that Christians burned the Great Library at Alexandria  among atheists and online Pagans, that it was those poor, put upon pagans who ended the great period of Irish scholarship and intellectual missionary efforts when the Vikings pillaged and destroyed the Irish monasteries in Ireland and elsewhere.

As to how paganism in Ireland fared under Christianity,  Cahill says:

As these transformed warrior children of Patrick's heart lay down the swords of battle, flung away the knives of sacrifice and cast aside the chains of slavery,  they very much remained Irishmen and Irishwomen.  Indeed, the survival of an Irish psychological identity is one of the marvels of the Irish story.  Unlike the continental church fathers, the Irish never troubled themselves overmuch about eradicating pagan influences, which the tended to wink at and enjoy. The pagan festivals continued to be celebrated, which is why we today can still celebrate the Irish feasts of May Day and Hallowe'en.  To this day there is a town in Kerry that holds a fertility festival each August, where a magnificent he-goat presides like Cernunnos for three days and nights, and bacchanalian drinking, wild dancing and varieties of sexual indiscretion are the principal entertainments.  It is this characteristically Irish melange of pagan and Christian that forms the theme of Brian Friel's magnificent play "Dancing at Lughnasa" - Lughnasa being the harvest feast of the god Lug, still celebrated on August 1 in parts of Ulster.   Irish marriage customs remained most un-Roman.  As late as the twelfth century - seven centuries after the conversion of the Irish to the Gospel - a husband or wife could call it quits and walk out for good on February 1, the feast of Imbolc, which meant that Irish marriages were renewable yearly, like magazine subscriptions or insurance policies.  As lat as the last century naked men (and, for all we know, women) races horses bareback along Clare's beaches thorough the surf at high tide, looking for all the world like their prehistoric warrior ancestors.  But after Patrick the eviler gods shrank in stature and became much less troublesome, became in fact the comical gargoyles of medieval imagination, peering fearfully from undignified nooks, and the belief grew strong that the one thing the devil cannot bear is laughter.

I'd like to make a distinction between that and how the commercial, brewing industry inspired American style desecration of St. Patrick Day, though the distinction would be subtle.  I'm not exactly sure I agree with him about Hallowe'en, but I will agree with him, completely, about Brian Friel who was a wonderful playwright.

Edmund Campion, the Elizabethan Jesuit who was martyred at Tyburn in 1581 left us a description of the Irish that rings true to this day:

"The people are thus inclined:  religious, franke amorous, irefull, sufferable of paines infinte, very glorious, many sorcerers, excellent horsemen, delighted with warres, great almes-givers, [sur]passing in hospitalitie...  They are sharpe-witted, lovers of learning, capable of any studie whereunto they bend themselves, constant in travaile, adventurous, intractable, kinde-hearted, secret in displeasure."

We can make out in this Elizabethan group portrait not only the Irish of our own day but the lively ghosts of Irishmen long past - Ailil, Medb, Cuchulainn. Derdriu. and, after a fashion, Patrick himself.  Whether or not Freud was right when he muttered in exasperation that the Irish were the only people who could not be helped by psychoanalysis, there can be no doubt of one thing:  the Irish will never change. 

I have often wished my grandparents had lived long enough so I could ask them what they thought about Freudian theories when they first heard of them, their lives included the period when those were translated into English and popularized.   I strongly suspect they'd have thought they were as ridiculous as, in fact, they are and that the many people who fell for that nonsense were ridiculous.  If that's a national trait of the Irish, I don't know.  I am at a loss for how anyone, anywhere, could have been so credulous as to believe in them, but, then, I'm at a loss to understand how much so much of the total nonsense that constitutes the equipment of an allegedly educated English speaker, much of it junk invented in the 18th century, is required to pass as respectable.