The Irish Catholic Hierarchy formally endorses Home Rule on February 16, 1886, a significant moment in the Irish political landscape.
The Home Rule movement, led by Charles Stewart Parnell (pictured) and the Irish Parliamentary Party (IPP), seeks to establish a separate Irish parliament to handle domestic affairs while remaining within the British Empire. The campaign gains significant momentum throughout the late 19th century, but opposition from the British government and Irish unionists make progress difficult. Up to this point, the Catholic Church in Ireland had largely remained cautious about taking an overtly political stance on Home Rule. However, their endorsement on this day in 1886 changes the dynamic of the movement, giving it an unprecedented boost in legitimacy and support among the Irish people.
The Catholic Church plays a central role in Irish society, wielding immense influence over the daily lives of the majority Catholic population. Many of the clergy are already sympathetic to nationalist aspirations, but an official endorsement from the hierarchy signals a unified front that cannot be ignored. By formally backing Home Rule, the bishops strengthen nationalist demands and provide moral authority to the movement, reinforcing the argument that Home Rule is not just a political necessity but also a just and rightful cause.
This endorsement comes at a critical time. British Prime MinisterWilliam Ewart Gladstone is preparing to introduce the Government of Ireland Bill 1886, commonly known as the First Home Rule Bill, in April 1886, a legislative measure that, if passed, would grant Ireland limited self-government. The backing of the Catholic hierarchy is instrumental in rallying public support and reinforcing Parnell’s leadership. While the bill ultimately fails in the House of Commons on June 8, 1886, due to strong opposition from Conservative and Unionist factions, the Catholic Church’s stance ensures that Home Rule remains a dominant political issue for decades to come.
Despite the failure of the 1886 bill, the endorsement by the Catholic bishops has long-term implications. It solidifies a powerful alliance between Irish nationalism and the Church, an influence that persists well into the 20th century. The endorsement also helps to counteract Protestant unionist claims that Home Rule is merely a radical or sectarian endeavor, presenting it instead as a moderate and just political cause with widespread backing.
Over the following years, Home Rule remains a contentious issue, with subsequent attempts to pass similar legislation met with resistance. The Government of Ireland Bill 1893, commonly known as the Second Home Rule Bill, is again defeated in the House of Lords, and it is not until the Government of Ireland Act 1914, commonly referred to as the Third Home Rule Bill, that significant progress is made. Even then, implementation is delayed by World War I and ultimately overshadowed by the 1916 Easter Rising and the Irish War of Independence.
Looking back, the Catholic Church’s endorsement of Home Rule on February 16, 1886, is a defining moment in Ireland’s political history. It reinforces the nationalist cause, legitimizes the demand for self-governance, and plays a crucial role in shaping Ireland’s path toward eventual independence. While Home Rule itself is never fully realized in the form originally envisioned, its legacy influences the Irish Free State’s establishment in 1922 and Ireland’s eventual emergence as a fully independent republic.
(From: “February 16, 1886 – The Catholic Church Embraces Home Rule,” by Bagtown Clans, This Day in Irish History Substack, http://www.thisdayinirishhistory.substack.com, February 2025)
Macardle is born in Dundalk, County Louth, on March 7, 1889, into a wealthy brewing family famous for producing Macardle’s Ale. Her father, Sir Thomas Callan Macardle, is a Catholic who supports John Redmond and the Irish Home Rule movement, while her mother, Lucy “Minnie” Macardle, comes from an English Anglican background and is politically a unionist. Lucy converts to Catholicism upon her marriage to Thomas. Macardle and her siblings are raised as Catholics, but Lucy, who is politically isolated in Ireland, “inculcated in her children an idealised view of England and an enthusiasm for the British empire“. She receives her secondary education in Alexandra College, Dublin—a school under the management of the Church of Ireland—and later attends University College Dublin (UCD). Upon graduating, she returns to teach English at Alexandra where she had first encountered Irish nationalism as a student. This is further developed by her first experiences of Dublin’s slums, which “convinced her that an autonomous Ireland might be better able to look after its own affairs” than the Dublin Castle administration could.
Between 1914 and 1916, Macardle lives and works in Stratford-upon-Avon in Warwickshire, England. There, her encounters with upper-class English people who express anti-Irish sentiment and support keeping Ireland in the British Empire by force further weakens her Anglophilia. Upon the outbreak of World War I, she supports the Allies, as does the rest of her family. Her father leads the County Louth recruiting committee while two of her brothers volunteer for the British Army. Her brother, Lieutenant Kenneth Callan Macardle, is killed at the Battle of the Somme, while another brother, Major John Ross Macardle, survives the war and earns the Military Cross. While Macardle is a student, the Easter Rising occurs, an experience credited for a further divergence of her views regarding republicanism and her family.
On January 19, 1919, Macardle is in the public gallery for the inaugural meeting of the First Dáil and witnesses it declare unilateral independence from the United Kingdom, which is ultimately the catalyst for the Irish War of Independence.
By 1919 Macardle has befriended Maud Gonne MacBride, the widow of the 1916 Easter Rising participant John MacBride, and together the two work at the Irish White Cross, attending to those injured in the war. It is during this period she also becomes a propagandist for the nationalist side.
Following the signing of the Anglo-Irish Treaty in December 1921, Macardle takes the anti-treaty side in the ensuing Irish Civil War. Alongside Gonne MacBride and Despard, she helps found the Women Prisoners’ Defence League, which campaigns and advocates for republicans imprisoned by the newly established Irish Free State government. It is also during this same time that she begins working alongside Erskine Childers in writing for anti-treaty publications An Phoblacht and Irish Freedom.
In October 1922, Despard, Gonne MacBride and Macardle are speaking at a protest on O’Connell Street, Dublin against the arrest of Mary MacSwiney, a sitting Teachta Dála, by the Free State when Free State authorities move to break it up. Rioting follows and Free State forces open fire, resulting in 14 people being seriously wounded while hundreds of others are harmed in the subsequent stampede to flee. Following the event, Macardle announces she is going to pursue support of the Anti-treaty side full-time in a letter to Alexandra College, which ultimately leads to her dismissal on November 15, 1922. In the following days Macardle is captured and imprisoned by the Free State government and subsequently serves time in both Mountjoy Prison and Kilmainham Gaol, with Rosamond Jacob as her cellmate. During one point at her time in Kilmainham, Macardle is beaten unconscious by male wardens. She becomes close friends with Jacob and shares a flat with her in Rathmines later in the 1920s.
The Irish Civil War concludes in the spring of 1923, and Macardle is released from prison on May 9.
Following the Irish Civil War, Macardle remains active in Sinn Féin and is drawn into the camp of its leader Éamon de Valera and his wife Sinéad. She travels alongside the de Valeras as they tour the country and she is a frequent visitor to their home. As the trust between Macardle and de Valera develops, de Valera asks her to travel to County Kerry to investigate and document what later becomes known as the Ballyseedy massacre of March 1923, in which a number of unarmed republican prisoners are reportedly killed in reprisals. She obliges, and by May 1924 she has compiled a report that is released under the title of The Tragedies of Kerry.” Immediately upon the release of the report, the Minister for DefenceRichard Mulcahy sets up an inquiry in June 1924 to carry out a separate investigation by the government. However, the government’s inquiry comes to the conclusion there had been no wrongdoing committed. Her book The Tragedies of Kerry remains in print and is the first journalistic historical account of the Irish Civil War from those on the republican side detailing Ballyseedy, Countess Bridge and various other incidents that occur in Kerry during this time.
In 1926, Éamon de Valera resigns as President of Sinn Féin and walks out of the party following a vote against his motion that members of the party should end their policy of abstentionism against Dáil Éireann. De Valera and his supporters, including Macardle, form the new political party Fianna Fáil in May 1926, with Macardle immediately elected to the party’s National Executive|Ard Chomhairle, one of six female members out of twelve on the original party National Executive, the others being Hanna Sheehy-Skeffington, Kathleen Clarke, Countess Constance Markievicz and Linda Kearns. Macardle is made the party’s director of publicity. However, she resigns from Fianna Fáil in 1927 when the new party endorses taking their seats in Dáil Eireann. Nevertheless, her views remain relatively pro-Fianna Fáil and pro-de Valera.
Macardle recounts her civil war experiences in Earthbound: Nine Stories of Ireland (1924). She continues as a playwright for the next two decades. In her dramatic writing, she uses the pseudonymMargaret Callan. In many of her plays a domineering female character is always present. This is thought to be symbolic of her own relationship with her own mother. Her parents’ marriage had broken up as her mother returned to England and her father raised the children with servants in Cambrickville and they were sent away for school. This female character holds back the growth and development of the younger female character in Dorothy’s plays and writings.
By 1931, Macardle takes up work as a writer for The Irish Press, which is owned by de Valera and leans heavily toward supporting Fianna Fáil and Irish republicanism in general. In addition to being a theatre and literary critic for the paper, she also occasionally writes pieces of investigative journalism such as reports on Dublin’s slums. In the mid-1930s she also becomes a broadcaster for the newly created national radio station Radio Éireann.
In 1937, Macardle writes and publishes the work by which she is best known, The Irish Republic, an in-depth account of the history of Ireland between 1919 until 1923. Because of the book, political opponents and some modern historians consider her to have been a hagiographer toward de Valera’s political views. In 1939 she admits, “I am a propagandist, unrepentant and unashamed.” Overall, however, the book is well-received, with reviews ranging from “glowing” to measured praise. She is widely praised for her research, thorough documentation, range of sources and narration of dramatic events, alongside reservations about the book’s political slant. The book is reprinted several times, most recently in 2005. Éamon de Valera considers The Irish Republic the only authoritative account of the period from 1916 to 1926, and the book is widely used by de Valera and Fianna Fáil over the years and by history and political students. She spends seven years writing the book in a cottage in Delgany, County Wicklow, and it is a day-by-day account of the history of the events in Ireland from 1919 to 1923 recorded in painstaking detail together with voluminous source material.
In 1937, de Valera’s Fianna Fáil government is able to create a new Constitution of Ireland following a successful referendum. However, there is widespread criticism of the new Constitution from women, particularly republican women, as the language of the new Constitution emphasises that a woman’s place should be in the home. Macardle is among them, deploring what she sees as the reduced status of women in this new Constitution. Furthermore, she notes that the new Constitution drops the commitment of the 1916 Proclamation of the Irish Republic to guarantee equal rights and opportunities “without distinction of sex” and writes to de Valera questioning how anyone “with advanced views on the rights of women” can support it. DeValera also finds her criticising compulsory Irish language teaching in schools.
While working as a journalist with the League of Nations in the late 1930s, Macardle acquires a considerable affinity with the plight of Czechoslovakia being pressed to make territorial concessions to Nazi Germany. Believing that “Hitler‘s war should be everybody’s war,” she disagrees with de Valera’s policy of neutrality. She goes to work for the BBC in London, develops her fiction and, in the war’s aftermath, campaigns for refugee children – a crisis described in her book Children of Europe (1949). In 1951, she becomes the first president of the Irish Society of Civil Liberties.
Macardle dies of cancer on December 23, 1958, in a hospital in Drogheda, at the age of 69. Though she is somewhat disillusioned with the new Irish State, she leaves the royalties from The Irish Republic to her close friend Éamon de Valera, who had written the foreword to the book. De Valera visits her when she is dying. She is accorded a state funeral, with de Valera giving the oration. She is buried in Sutton, Dublin.
In the mid-1750s, Fitzsimons’s family immigrates to Philadelphia, Pennsylvania, where his father dies soon thereafter. He has enough education that he begins work as a clerk in a mercantile house. He marries Catherine Meade on November 23, 1761, and forms a business partnership with her brother George. Their firm, which specializes in the West Indies trade, operates successfully for over 41 years.
The firm is soon hit by the new revenue measures created to help support the finances of the British Empire, including the much reviled Stamp Act of 1765. Concerned with these ideas, Fitzsimons becomes active in the Irish merchant community in Philadelphia. He is a founding member of the Friendly Sons of St. Patrick in 1771 and later, in 1774, a steering committee organized to protest the Coercive Acts.
When Pennsylvania begins mobilizing and organizing a militia to fight the British, Fitzsimons is soon involved. He serves as captain of a company of home guards under the command of Colonel John Caldwalader. Initially his company serves as part of the soldiers who man posts along the New Jersey coast. His unit later serves as part of the reserve at the Battle of Trenton in 1776. Later in the war, he serves on the Pennsylvania Council of Safety and heads a board to oversee the newly formed Pennsylvania Navy.
Fitzsimons enters active politics as a delegate to the Continental Congress in 1782 and 1783. He is a member of the Pennsylvania House of Representatives from 1786 until 1795. He is also a delegate to the U.S. Constitutional Convention in 1787. Although not a leading member of that convention, he supports a strong national government, the end of slavery, the United States Congress‘s powers to impose a tariff on imports and exports, the granting the House of Representatives, and power in equal to the United States Senate in making treaties. He is one of only two Catholic signers of the Constitution of the United States, the other being Daniel Carroll of Maryland.
After the Constitution is established, Fitzsimons serves in the first three sessions of the House of Representatives as a Federalist, where he favors protective tariffs and a strong navy, co-drafting the Naval Act of 1794 authorizing the original six frigates of the United States Navy. He fails to win re-election in 1794. This is partially attributed to public opinion turning against the Federalist Party over the forceful suppression of the Whiskey Rebellion. Although he never holds elective office again, he serves in 1798 as head of the committee of merchants overseeing the subscription-loan to build a warship at private expense for use in the Quasi-War.
In 1796, Fitzsimons, along with James Innes of Virginia, is appointed by President John Adams to serve as one of two American members on the five-man debt commission charged under Article VI of the Jay Treaty with examining the claims of British subjects unable to collect debts incurred by Americans prior to the American Revolution. Fitzsimons, Innes and Samuel Sitgreaves, who replaces Innes upon the latter’s death, become annoyed with the arguments used by their British counterparts to inflate the claims total. Fitzsimons and Sitgreaves angrily and permanently secede from the board in July 1799. The claims are eventually disposed of by a lump-sum payment, agreed upon by United States Minister to BritainRufus King with British Foreign SecretaryRobert Banks Jenkinson and approved by PresidentThomas Jefferson and the Senate in 1802.
The Royal Irish Constabulary (RIC), the police force in Ireland from 1822 until 1922, when all of the island was part of the United Kingdom, is disbanded on August 17, 1922, and replaced by the Garda Síochána.
A separate civic police force, the unarmed Dublin Metropolitan Police (DMP), patrols the capital and parts of County Wicklow, while the cities of Derry and Belfast, originally with their own police forces, later have special divisions within the RIC. For most of its history, the ethnic and religious makeup of the RIC broadly matches that of the Irish population, although Anglo-IrishProtestants are overrepresented among its senior officers.
The Peace Preservation Act 1814, for which Sir Robert Peel is largely responsible, and the Irish Constabulary Act 1822 forms the provincial constabularies. The 1822 act establishes a force in each province with chief constables and inspectors general under the United Kingdom civil administration for Ireland controlled by the Dublin Castle administration.
The RIC’s existence is increasingly troubled by the rise of the Home Rule campaign in the early twentieth century period prior to World War I.
In January 1922, the British and Irish delegations agree to disband the RIC. Phased disbandments begin within a few weeks with RIC personnel both regular and auxiliary being withdrawn to six centres in southern Ireland. On April 2, 1922, the force formally ceases to exist, although the actual process is not completed until August 17. The RIC is replaced by the Civic Guard (renamed as the Garda Síochána the following year) in the Irish Free State and by the Royal Ulster Constabulary (RUC) in Northern Ireland.
According to a parliamentary answer in October 1922, 1,330 ex-RIC men join the new RUC in Northern Ireland. This results in an RUC force that is 21% Roman Catholic at its inception in 1922. As the former RIC members retire over the subsequent years, this proportion steadily falls.
Just thirteen men transfer to the Garda Síochána. These include men who had earlier assisted Irish Republican Army (IRA) operations in various ways. Some retire, and the Irish Free State pays their pensions as provided for in the terms of the Anglo-Irish Treaty agreement. Others, still faced with threats of violent reprisals, emigrate with their families to Great Britain or other parts of the British Empire, most often to join police forces in Canada, Australia, New Zealand, South Africa and Southern Rhodesia. A number of these men join the Palestine Police Force, which is recruiting in the UK at the time.
Gifford is the youngest of twelve children of Frederick and Isabella Gifford. Isabella Gifford (née Burton), is a niece of the artist Frederic William Burton, and is raised with her siblings in his household after the death of her father, Robert Nathaniel Burton, a rector, during the Great Famine.
Gifford’s parents—her father is Catholic and her mother Anglican—are married in St. George’s Church, a Church of Ireland church on the north side of Dublin, on April 27, 1872. She grows up in Rathmines and is raised as a Protestant, as are her siblings.
Gifford is educated in Alexandra College in Earlsfort Terrace. After leaving school she studies music at the Leinster House School of Music. It is her music teacher, in her teens, who first gives her her first Irish national newspaper, The Leader. She begins reading this secretly and then starts reading Arthur Griffith’s newspaper, Sinn Féin.
Gifford is a member of Inghinidhe na hÉireann, a women’s political organisation active from the 1900s. It is founded by Maud Gonne and a group of working-class and middle-class women to promote Irish culture and help to alleviate the shocking poverty of Dublin and other cities at a time when Dublin’s slums are unfavourably compared with Calcutta‘s. Gifford, who is already writing under the name “John Brennan” for Sinn Féin, is asked to write for its newspaper Bean na h-Éireann. Her articles vary from those highlighting poor treatment of women in the workplace to fashion and gardening columns, some written under the pseudonym Sorcha Ní hAnlúan.
She also works, along with her sisters, in Maud Gonne’s and Constance Markievicz‘s dinner system in St. Audoen’s Church, providing good solid dinners for children in three Dublin schools – poor Dublin schoolchildren often arrive at school without breakfast, go without a meal for the day, and if their father has been given his dinner when they arrive home, might not eat or might only have a crust of bread that night.
In 1911, Gifford is elected (as John Brennan) to the executive of the political group Sinn Féin.
Gifford is a member of Cumann na mBan (The Irish Women’s Council) from its foundation in Dublin on April 2, 1914. Its members learn first aid, drilling and signalling and rifle shooting, and serve as an unofficial messenger and backup service for the Irish Volunteers. During the fight for Irish Independence the women carry messages, store and deliver guns and run safe houses where men on the run can eat, sleep and pick up supplies.
In 1914, Gifford moves to the United States to work as a journalist. Through her connection with Padraic Colum and Mary Colum, whom she had met through her brother-in-law Thomas MacDonagh, she meets influential Irish Americans such as Thomas Addis Emmet and Irish exiles like John Devoy, and marries a Hungarian lawyer, Arpad Czira, a former prisoner of war who is said to have escaped and fled to America. Their son, Finian, is born in 1922.
Czira writes both for traditional American newspapers and for Devoy’s newspaper, TheGaelic American. She and her sister Nellie found the American branch of Cumann na mBan, and she acts as its secretary. Both sisters tour and speak about the Easter Rising and those involved. She is an active campaigner for Irish independence and against the United States joining the war against Germany, seen as a war for profit and expansion of the British Empire, and so to the disadvantage of the work for Irish independence. She helps Nora Connolly O’Brien to contact German diplomats in the United States.
In 1922, Czira returns to Ireland with her son. As a member of the Women’s Prisoners’ Defence League, she is an activist against the ill-treatment of Republican prisoners during the Irish Civil War. She continues to work as a journalist, though she is stymied in her work, as are the women of her family and many of those who had taken the anti-Free State side. In the 1950s her memoirs are published in The Irish Times, and she moves into work as a broadcaster and produces a series of historical programmes.
Thomas “Tom” Michael Kettle, parliamentarian, writer, and soldier, is born on February 9, 1880, in Artane, Dublin, the seventh among twelve children of Andrew Kettle, farmer and agrarian activist, and his wife, Margaret (née McCourt). His father’s record in nationalist politics and land agitation, including imprisonment in 1881, is a valuable political pedigree.
The family is prosperous. Kettle and his brothers attend Christian Brothers’ O’Connell School in Richmond Street, Dublin, before being sent to board at Clongowes Wood College, County Kildare. Popular, fiery, and something of a prankster, he soon proves to be an exceptional scholar and debater, as well as a keen athlete, cyclist, and cricketer. He enrolls in 1897 at University College Dublin (UCD), his contemporaries including Patrick Pearse, Oliver St. John Gogarty and James Joyce. He thrives in student politics, where his rhetorical genius soon wins him many admirers and is recognised in his election as auditor of the college’s Literary and Historical Society. He also co-founds the Cui Bono Club, a discussion group for recent graduates. In 1899, he distributes pro-Boer propaganda and anti-recruitment leaflets, arguing that the British Empire is based on theft, while becoming active in protests against the Irish Literary Theatre‘s staging of The Countess Cathleen by W. B. Yeats. In 1900, however, he is prevented from taking his BA examinations due to a mysterious “nervous condition” – very likely a nervous breakdown. Occasional references in his private diaries and notes suggest that he is prone to bouts of depression throughout his life. He spends the following two years touring in Europe, including a year at the University of Innsbruck, practising his French and German, before taking a BA in mental and moral science of the Royal University of Ireland (RUI) in 1902. He continues to edit the college newspaper, remaining active in student politics. He participates, for example, in protests against the RUI’s ceremonial playing of “God Save the King” at graduations as well as its senate’s apparent support for government policy, threatening on one occasion to burn publicly his degree certificate.
In 1903, Kettle is admitted to the Honourable Society of King’s Inns to read law and is called to the bar two years later. Nonetheless, he soon decides on a career in political journalism. Like his father, he is a keen supporter of the Irish Parliamentary Party (IPP), and in 1904 is a co-founder of the resonantly titled Young Ireland Branch of the United Irish League. Here he comes to the notice of John Redmond, who offers him the prospect of a parliamentary seat, but he chooses instead to put his energies into editing the avowedly pro-Irish-party paper, The Nationist, in which he promises that a home rule administration will uphold women’s rights, industrial self-sufficiency, and Gaelic League control of Irish education. He hopes that the paper will offer a corrective alternative to The Leader, run by D. P. Moran, but in 1905 he is compelled to resign the editorship due to an article thought to be anti-clerical. In July 1906, he is persuaded to stand in a by-election in East Tyrone, which he wins with a margin of only eighteen votes. As one of the youngest and most talented men in an ageing party, he is already tipped as a potential future leader. His oratory is immediately put to good use by the party in a propaganda and fund-raising tour of the United States, as well as on the floor of the House of Commons, where his oratorical skills earn him a fearsome reputation. He firmly advocates higher education for Catholics and the improvement of the Irish economy, while developing a close alliance with Joseph Devlin and the Ancient Order of Hibernians (AOH).
Kettle meanwhile makes good use of his connections to ArchbishopWilliam Walsh, the UCD Sodality of the Blessed Virgin Mary, and the Catholic Graduates and Undergraduates Association, as well as political support, to secure the professorship of national economics. T. P. Gill, of the Department of Agriculture and Technical Instruction, exceptionally acts as his referee. His detractors regard the appointment as a political sinecure and Kettle as a somewhat dilettantish “professor of all things,” who frequently neglects his academic duties. However, he takes a keen interest in imperial and continental European economies. He does publish on fiscal policy, even if always taking a pragmatic interest in wider questions, greatly impressing a young Kevin O’Higgins, later Vice-President of the Executive Council of the Irish Free State. He has little time for what he regards as the abstract educational and economic idealism of D. P. Moran. He acknowledges that the “Hungarian policy” of Arthur Griffith has contributed significantly to a necessary debate about the economy, but argues that the Irish are “realists,” that Ireland’s natural resources ought to be scientifically measured, and that the imperial connection is crucial to Ireland’s future development. The achievement of home rule would, he asserts, encourage a healthy self-reliance as opposed to naive belief in self-sufficiency.
Kettle is encouraged by the heightened atmosphere of the constitutional crisis over the 1909 David Lloyd Georgebudget, culminating in the removal of the House of Lords veto, which has been an obstacle to home rule. He is also a supporter of women’s enfranchisement, while stressing that the suffragist cause should not delay or deflect attention from the struggle for home rule. He holds his East Tyrone seat in the January 1910 United Kingdom general election but decides not to stand at the general election in December of the same year. Returning to an essentially journalistic career, he publishes a collection of essays outlining his constitutional nationalist position. He opposes suffragette attacks on private property, but, in contrast, supports the Dublin strikers in 1913, highlighting their harsh working and living conditions. He tries without success to broker an agreement between employers and workers though a peace committee he has formed, on which his colleagues include Joseph Plunkett and Thomas P. Dillon. His efforts are not assisted, however, by an inebriated appearance at a crucial meeting. Indeed, by this time his alcoholic excesses are widely known, forcing him to attend a private hospital in Kent.
In spite of deteriorating health, Kettle becomes deeply involved in the Irish Volunteers formed in November 1913 to oppose the Ulster Volunteers. His appraisal of Ulster unionism is somewhat short-sighted, dismissing it as being “not a party [but] merely an appetite,” and calling for the police to stand aside and allow the nationalists to deal with unionists, whose leaders should be shot, hanged, or imprisoned. These attitudes are mixed in with a developing liberal brand of imperialism based on dominion federalism and devolution, warmly welcoming a pro-home-rule speech by Winston Churchill with a Saint Patrick’s Day toast to “a national day and an empire day.” Nevertheless, he uses his extensive language skills and wide experience of Europe to procure arms for the Irish Volunteers. He is in Belgium when the Germans invade, and the arms he procured are confiscated by the Belgian authorities, to whom they were donated by Redmond on the outbreak of war.
On his return to Dublin, Kettle follows Redmond’s exhortation to support the war effort. He is refused an immediate commission on health grounds, but is eventually granted the rank of lieutenant, with responsibilities for recruitment in Ireland and England. He makes further enemies among the advanced nationalists of Sinn Féin, taunting the party for its posturing and cowardly refusal to confront Ulster unionists, the British Army, and German invaders alike. Coming from a staunchly Parnellite tradition, he is no clericalist, yet he is a devout if liberal Catholic, imbued by his Jesuit schooling with a cosmopolitan admiration for European civilisation which has been reinforced by his European travels, and in particular has been outraged by the German destruction of the ancient university library of Louvain. Despite a youthful flirtation with the philosophy of Friedrich Nietzsche, he comes to regard “Prussianism” as the deadliest enemy of European civilisation and the culture of the Ten Commandments, there not being “room on earth for the two.” He increasingly believes that the German threat is so great that Irish farmers’ sons ought to be conscripted to defend Ireland. He also believes that considerable good might come out of the conflict, exhorting voters in East Galway to support what is practically a future home rule prime minister, cabinet, and Irish army corps. He unsuccessfully seeks nomination as nationalist candidate in the 1914 East Galway by-election in December. Nevertheless, he continues to work tirelessly on behalf of the party, publishing reviews, translations, and treatises widely in such journals as the Freeman’s Journal, The Fortnightly Review, and the Irish Ecclesiastical Record.
As a recruiting officer based far from the fighting, Kettle is stung by accusations of cowardice from advanced nationalists. He had tried repeatedly to secure a front-line position, but was rejected, effectively because of his alcoholism. He is appalled by trench conditions and the prolongation of the war, a disillusionment further encouraged by the Easter Rising, in which his brother-in-law, Francis Sheehy-Skeffington, is murdered by a deranged Anglo-Irish officer, J. C. Bowen-Colthurst. He senses that opinion in Ireland is changing, anticipating that the Easter insurgents will “go down in history as heroes and martyrs,” while he will go down, if at all, as “a bloody British officer.” Nevertheless, he regards the cause of European civilisation as greater than that of Ireland, remaining as determined as ever to secure a combat role. Despite his own poor health and the continuing intensity of the Somme campaign, he insists on returning to his unit, the 9th Battalion, Royal Dublin Fusiliers.
Kettle’s writings demonstrate the mortal danger he is placing himself in, evident not least in his frequently quoted poem, “To my daughter, Betty, the gift of God,” as well as letters settling debts, apologising for old offences, and providing for his family – his wealth at death being less than £200. He has no death wish, wearing body armour frequently, but as Patrick Maume notes, “As with Pearse, there is some self-conscious collusion with the hoped-for cult.” He is killed on September 9, 1916, during the Irish assault on German positions at Ginchy.
Kettle marries Mary Sheehy, alumna of UCD, student activist, suffragist, daughter of nationalist MPDavid Sheehy, and sister-in-law of his friend Francis Sheehy Skeffington, on September 8, 1909. In 1913 the couple has a daughter, Elizabeth.
Kettle is commemorated by a bust in St. Stephen’s Green, Dublin, and in the House of Commons war memorial in London. He is a man of great passions and proven courage. George William Russell put his sacrifice on a par with Thomas MacDonagh and the Easter insurgents:
“You proved by death as true as they, In mightier conflicts played your part, Equal your sacrifice may weigh, Dear Kettle, of the generous heart (quoted in Summerfield, The myriad minded man, 187).
(From: “Kettle, Thomas Michael (‘Tom’)” by Donal Lowry, Dictionary of Irish Biography, http://www.dib.ie, October 2009 | Pictured: Tom Kettle as a barrister when called to the Irish law bar in 1905)
Madden is born at Wormwood Gate, Dublin, on August 22, 1798, to Edward Madden, a silk manufacturer, and his wife Elizabeth (née Corey). His father marries twice and fathers twenty-one children.
In 1828, Madden marries Harriet Elmslie, daughter of John Elmslie of Jamaica, a slave-owner. He then practises medicine in Mayfair, London, for the next five years.
Madden becomes a recruit to the abolitionist cause. The transatlantic slave trade has been illegal in the British Empire since 1807, but slavery itself remains legal.
From 1833, Madden is employed in the British civil service, first as a justice of the peace in Jamaica, where he is one of six Special Magistrates sent to oversee the eventual liberation of Jamaica’s slave population, according to the terms of the Slavery Abolition Act 1833. From 1835 he is Superintendent of the freed Africans in Havana, Cuba. In 1839 he leaves Cuba for New York, where he provides important evidence for the defense of the former slaves who had taken over the slave ship La Amistad.
In 1840 Madden becomes Her Majesty’s Special Commissioner of Inquiry into the British Settlements on the West Coast of Africa. His task is to investigate how the slave trade is continuing to operate on the west coast of Africa, despite the shipping of African slaves across the Atlantic Ocean now being illegal. He finds that London-based merchants (including WhigMPMatthew Forster) are actively helping the slave traders, and that crudely disguised forms of slavery exist in all the coast settlements. He particularly condemns the actions of George Maclean, the Governor of Gold Coast.
In 1847 Madden becomes the Colonial Secretary of Western Australia and arrives in the colony in 1848. After receiving news of their oldest son’s death back in Ireland, he and Harriet return to Dublin in 1849. In 1850 he is named secretary of the Office for Loan Funds in Dublin.
Madden also campaigns against slavery in Cuba, speaking to the General Anti-Slavery Convention in London on the topic of slavery in Cuba.
Madden dies at his home in Booterstown, just south of Dublin, on February 5, 1886, and is interred in Donnybrook Cemetery.
Besides several travel diaries (Travels in Turkey, Egypt etc. in 1824–27, 1829, and others (1833)), his works include the historically significant book The United Irishmen, their lives and times (1842-1860, 11 Vols.), which contains numerous details on the Irish Rebellion of 1798, including testimonies collected from veteran rebels and from family members of deceased United Irishmen.
David Patrick Moran (Irish: Dáithí Pádraig Ó Móráin), better known as simply D. P. Moran, Irish journalist, activist and cultural-political theorist, dies on January 31, 1936. He is known as the principal advocate of a specifically Gaelic CatholicIrish nationalism during the early 20th century. Associated with the wider Celtic Revival, he promotes his ideas primarily through his journal, The Leader, and compilations of his articles such as the book The Philosophy of Irish Ireland.
Moran is born in Manor, a townland in Waterford, the youngest of twenty children born to James Moran, a builder, and Elizabeth Moran (née Casey). One of his brothers goes on to serve on the defense team of Patrick O’Donnell.
Despite the failure of the 1893 Home Rule Bill and the division of the Irish Parliamentary Party (IPP) in 1891, nationalists take heart from Douglas Hyde‘s 1892 speech, entitled “The Necessity for De-anglicising Ireland.” Moran builds upon this thesis and provides a wider ideology for enthusiasts, particularly after the re-unification of most of the nationalist parties from 1900.
In his 1905 text The Philosophy of Irish-Ireland, Moran argues that to be Irish requires:
the use of the Irish language
membership in the Roman Catholic Church
an anti-materialist outlook on life
the playing of only Gaelic games
Though a sponsor of the use of Irish, he never becomes fluent in the language himself. He emphasises the use of English in 1908–09 as “an active, vigilant, and merciless propaganda in the English language.” In the longer term, when Irish becomes again the language of the people, its use enables a de facto censorship of any foreign and unwelcome ideas written in English.
While Moran argues that the idea of “the Gael” is one that can assimilate others, he also feels that it will be hard if not impossible for members of the Church of Ireland who support the British Empire to ever qualify as Irish, being “resident aliens.” This extends to Anglo-Irish literature. He rejects the Abbey Theatre and questions Yeats‘ genius. He once speaks out against the influence Britain has over Irish Universities, stating, “We are all Palemen now.” In the matter of religious differences, Daniel O’Connell had said in 1826 that “the [Roman] Catholics of Ireland are a nation.” Moran moves beyond that, affirming in 1901 that “…the Irish Nation is de facto a Catholic nation.” He is virulent in his opposition to female suffrage.
Moran’s articles frequently contrast “Belfast” with “Ireland,” yet hope that Belfast can eventually change and assimilate. He feels that Ulster unionists should “… be grateful to the Irish nation for being willing to adopt them.” His paper publishes numerous articles by the future TDArthur Clery (writing under the pen name “Chanel”), who advocates partition on the grounds that Ulster unionists are a separate nation, but Moran himself disagrees and refuses to concede the legitimacy of a northern Protestant identity.
When Irish republicans initiate the Irish War of Independence in 1919, widescale anti-Catholic rioting breaks out in Belfast in 1920 and 1922. Moran identifies this as being caused by Orangeism, which he describes as “a sore and a cancer” in Ireland. He also alleges that “bigotry on the part of Catholics in the Six Counties is immediately due to Orange bigotry.”
Moran is initially a supporter of the Irish Parliamentary Party, believing that the separatism advocated by Arthur Griffith‘s Sinn Féin is impracticable; however, he opposes John Redmond‘s support of the British World War I effort.
Moran supports the Anglo-Irish Treaty agreed in 1921–22 and sees the partition of Ireland as beneficial for a truly Irish culture in the Irish Free State. This causes a sea-change in his opinions; from now on Northern Ireland can be safely ignored, along with what he sees as the English evils of “free thought, free trade, and free literature.” He claims Irish life and culture has to be protected from foreign influences, including the twin evils of the music hall and the English press. The new jazz music of the 1920s and other imported cultural elements are deprecated as “imported debasement and rot.”
On January 9, 1901, Moran marries Theresa Catherine, daughter of Thomas Francis O’Toole, a former Parnellite mayor of Waterford. They have four sons and one daughter.
Moran dies suddenly at his home in Skerries, Dublin, on January 31, 1936. His daughter, Nuala, who has written for the paper since the early 1920s, generally on artistic and social matters, takes over the running of the paper on his death, though it is then much diminished in size and influence. Nuala, who never marries, retains control of The Leader until it ceases publication in 1971.
Moving to Dublin by September 1916, MacDonagh is headmaster for a time of Patrick Pearse‘s St. Enda’s School, the bilingual school where his brother Thomas had formerly served on the staff under Pearse, which had reopened after the rising in Cullenswood House, Oakley Road, Rathmines. By 1918 he is in private practice as an income tax recovery expert. He later quips that by recovering thousands of pounds annually for clients, he has done greater harm to the British government than any other Irishman. He is also partner by 1919 in an insurance brokerage with fellow Sinn FéinTDWilliam Cosgrave. Following Cosgrave’s departure, the firm trades from 1920 as MacDonagh & Boland, with offices first on Dame Street, and latterly on College Green.
MacDonagh’s prominence in the post-1916 reorganisation of Sinn Féin commences at the April 19, 1917, convention of advanced nationalists summoned by George Noble Plunkett after his parliamentary by-election victory. MacDonagh makes a resounding speech ratifying Plunkett’s determination not only to abstain from attendance at Westminster, but also to affirm the principles of the republican Easter Week proclamation rather than the dual-monarchy programme of Sinn Féin under Arthur Griffith. After campaigning vigorously on behalf of the successful by-election candidacy of Éamon de Valera in East Clare, he is arrested on August 30 and sentenced to six-months’ imprisonment for making a seditious speech. He joins in the hunger strike of republican prisoners seeking prisoner-of-war status in Mountjoy Gaol, on which Thomas Ashe dies on September 25 after enduring forcible feeding. Released with the other surviving strikers, he is a principal witness at the emotional inquest into the circumstances of Ashe’s death.
Elected to the Sinn Féin executive at the October 1917 ardfheis, at which the party adopts a republican constitution, MacDonagh is alternately rearrested and released on several occasions under the “cat-and-mouse act,” enduring further hunger strikes in both Belfast and Dundalk jails, before serving out in its entirety the original six-month sentence (1917–18). After deportation to England and while incarcerated in Reading Gaol, he is returned unopposed in the 1918 United Kingdom general election in Ireland as Sinn Féin candidate in North Tipperary and is released in time to attend the second session of the first Dáil Éireann on April 10, 1919. With the Dáil driven underground in September 1919 after its proscription, he protests against the infrequency of sessions, querying whether “private members [were] to abstain from Dublin as well as Westminster.”
Elected in January 1920 to both Dublin Corporation and Rathmines town council, MacDonagh concentrates his political energies on local government until appointment in January 1921 as acting Dáil Minister for Labour, and director of the Belfast boycott. Exercising effective authority over the labour department because of the imprisonment of the minister, Constance Markievicz, he seeks to define a comprehensive industrial and economic strategy and establishes a labour commission to formulate proposals. The resultant radical plan for supplanting capitalist ownership by developing cooperative and distributive industrial structures is ignored by his cabinet colleagues. His organisation and enforcement of the Belfast boycott – a response to the anti-Catholic rioting of July 1920, and expulsion of workers from jobs and families from homes – is relentless and efficient. He appoints a team of boycott organisers and local boycott committees empowered to impose fines and to seize goods, and blacklists firms that are facilitating circumvention of the boycott by trans-shipment of Belfast goods through non-boycotted northern towns or through British ports.
Throughout the Irish War of Independence MacDonagh is constantly on the run, usually under disguise as a priest, and is imprisoned for a time in Mountjoy Gaol in 1920. One of four Sinn Féin candidates returned unopposed to the Second Dáil for Tipperary Mid, North, and South, after a cabinet reorganisation in August 1921 following the truce, he remains as boycott director but is removed from the Labour Department. Bitterly opposed to the Anglo–Irish Treaty, in the Dáil debates he responds to Griffith’s assertion that the agreement is indeed a treaty concluded between two sovereign nations by asking why the pro-Treatyites are conducting the sovereign Irish nation into the British empire, and whether they are doing so “with their heads up or their hands up.”
Manager of the anti-Treaty bulletin Poblacht na hÉireann, in the 1922 Irish general election MacDonagh is returned on the first count to the third seat in his constituency. Arrested soon after the outbreak of the Irish Civil War, he escapes from Portobello military barracks. Rearrested on September 30 and imprisoned in Mountjoy Gaol, he falls seriously ill with acute appendicitis but refuses to sign the required form to secure release for medical treatment because it implicitly recognises the legitimacy of the Free State government. Transferred at length to the Mater Misericordiae private nursing home, he undergoes an operation, but two days later, having developed peritonitis, he dies on December 25, 1922. He is buried in Glasnevin Cemetery.
A small, supple man with alert blue eyes, MacDonagh wielded a swift and stinging tongue in debate. It is said that he indulged his caustic wit more for the delight in the bon mot than for the bitterness of the invective. Genial in company, with a store of amusing anecdote, he was celebrated for hearty humour even in the face of hardship and danger. On a prison sickbed days before his death, he referred to another inmate, bald-headed like himself, “who wears his hair like mine.” In 1913, he married Margaret O’Toole of Dublin. They had one daughter and two sons. They resided in Rathmines, first at 86 Moyne Road, before moving during 1922 to 9 Palmerston Road.
(From: “MacDonagh, Joseph” by Lawrence William White, Dictionary of Irish Biography, http://www.dib.ie, October 2009)
The statute increases the sovereignty of the self-governing Dominions of the British Empire from the United Kingdom. It also binds them all to seek each other’s approval for changes to monarchical titles and the common line of succession. The statute is effective either immediately or upon ratification. It thus becomes a statutory embodiment of the principles of equality and common allegiance to the Crown set out in the Balfour Declaration of 1926. As the statute removes nearly all of the British parliament’s authority to legislate for the Dominions, it is a crucial step in the development of the Dominions as separate, independent, and sovereign states.
The Irish Free State never formally adopts the Statute of Westminster, its Executive Council (cabinet) taking the view that the Anglo-Irish Treaty of 1921 has already ended Westminster‘s right to legislate for the Irish Free State. The Constitution of the Irish Free State gives the Oireachtas “sole and exclusive power of making laws.” Hence, even before 1931, the Irish Free State does not arrest British Army and Royal Air Force deserters on its territory, even though the UK believes post-1922 British laws give the Free State’s Garda Síochána the power to do so. The UK’s Irish Free State Constitution Act 1922 says, however, “[n]othing in the [Free State] Constitution shall be construed as prejudicing the power of [the British] Parliament to make laws affecting the Irish Free State in any case where, in accordance with constitutional practice, Parliament would make laws affecting other self-governing Dominions.”
Motions of approval of the Report of the Commonwealth Conference had been passed by Dáil Éireann and Seanad Éireann in May 1931 and the final form of the Statute of Westminster includes the Irish Free State among the Dominions the British Parliament cannot legislate for without the Dominion’s request and consent. Originally, the UK government wants to exclude from the Statute of Westminster the legislation underpinning the 1921 treaty, from which the Free State’s constitution had emerged. Executive Council President (Prime Minister) W. T. Cosgrave objects, although he promises that the Executive Council will not amend the legislation unilaterally. The other Dominions back Cosgrave and, when an amendment to similar effect is proposed at Westminster by John Gretton, parliament duly votes it down. When the statute becomes law in the UK, Patrick McGilligan, the Free State Minister for External Affairs, states, “It is a solemn declaration by the British people through their representatives in Parliament that the powers inherent in the Treaty position are what we have proclaimed them to be for the last ten years.” He goes on to present the statute as largely the fruit of the Free State’s efforts to secure for the other Dominions the same benefits it already enjoys under the treaty. The Statute of Westminster has the effect of granting the Irish Free State internationally recognised independence.
Éamon de Valera leads Fianna Fáil to victory in the 1932 Irish general election on a platform of republicanising the Free State from within. Upon taking office, he begins removing the monarchical elements of the Constitution, beginning with the Oath of Allegiance. De Valera initially considers invoking the Statute of Westminster in making these changes, but John J. Hearne advises him to not do so. Abolishing the Oath of Allegiance in effect abrogates the 1921 treaty. Generally, the British believe that this is morally objectionable but legally permitted by the Statute of Westminster. Robert Lyon Moore, a Southern Unionist from County Donegal, challenges the legality of the abolition in the Irish Free State’s courts and then appeals to the Judicial Committee of the Privy Council (JCPC) in London. However, the Free State has also abolished the right of appeal to the JCPC. In 1935, the JCPC rules that both abolitions are valid under the Statute of Westminster. The Irish Free State, which in 1937 is renamed Ireland, leaves the Commonwealth in 1949 upon the coming into force of The Republic of Ireland Act 1948.
The Statute of Westminster’s modified versions are now domestic law in Australia and Canada. It has been repealed in New Zealand and implicitly in former Dominions that are no longer Commonwealth realms.
seamus dubhghaill 