It has been already shown that the possession of Ireland was coveted at an early period by the Norman rulers of Great Britain. When Henry II. ascended the throne in 1154, he probably intended to take the matter in hands at once. An Englishman, Adrian IV., filled the Papal chair. The English monarch would naturally find him favourable to his own country. John of Salisbury, then chaplain to the Archbishop of Canterbury, was commissioned to request the favour. No doubt he represented his master as very zealous for the interests of religion, and made it appear that his sole motive was the good, temporal and spiritual, of the barbarous Irish; at least this is plainly implied in Adrian's Bull.[294] The Pope could have no motive except that which he expressed in the document itself. He had been led to believe that the state of Ireland was deplorable; he naturally hoped that a wise and good government would restore what was amiss. There is no doubt that there was much which required amendment, and no one was more conscious of this, or strove more earnestly to effect it, than the saintly prelate who governed the archiepiscopal see of Dublin. The Irish clergy had already made the most zealous efforts to remedy whatever needed correction; but it was an age of lawless violence. Reform was quite as much wanted both in England and in the Italian States; but Ireland had the additional disadvantage of having undergone three centuries of ruthless plunder and desecration of her churches and shrines, and the result told fearfully on that land which had once been the home of saints.
Henry's great object was to represent himself as one who had come to redress grievances rather than to claim allegiance; but however he may have deceived princes and chieftains, he certainly did not succeed in deceiving the clergy. The Synod of Cashel, which he caused to be convened, was not attended as numerously as he had expected, and the regulations made thereat were simply a renewal of those which had been made previously. The Primate of Ireland was absent, and the prelates who assembled there, far from having enslaved the State to Henry, avoided any interference in politics either by word or act. It has been well observed, that, whether "piping or mourning," they are not destined to escape. Their office was to promote peace. So long as the permanent peace and independence of the nation seemed likely to be forwarded by resistance to foreign invasion, they counselled resistance; when resistance was hopeless, they recommended acquiescence, not because they believed the usurpation less unjust, but because they considered submission the wisest course. But the Bull of Adrian had not yet been produced; and Henry's indifference about this document, or his reluctance to use it, shows of how little real importance it was considered at the time. One fearful evil followed from this Anglo-Norman invasion. The Irish clergy had hitherto been distinguished for the high tone of their moral conduct; the English clergy, unhappily, were not so rich in this virtue, and their evil communication had a most injurious effect upon the nation whom it was supposed they should be so eminently capable of benefiting.