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Death of William Steel Dickson, Minister & United Irishman

William Steel Dickson, Irish Presbyterian minister and member of the Society of the United Irishmen, dies on December 27, 1824, in Belfast, in what is now Northern Ireland.

Dickson is born on December 25, 1744, the eldest son of John Dickson, a tenant farmer of Ballycraigy, in the parish of Carnmoney, County Antrim. His mother is Jane Steel and, on the death of his uncle, William Steel, on May 13, 1747, the family adds his mother’s maiden name to their own.

In his boyhood, Dickson is educated by Robert White, a Presbyterian minister from Templepatrick and enters University of Glasgow in November 1761. Following graduation, he is apparently employed for a time in teaching, and in 1771 he is ordained as a Presbyterian minister. Until the outbreak of the American Revolutionary War, he occupies himself mainly with parochial and domestic duties. His political career begins in 1776, when he speaks and preaches against the “unnatural, impolitic and unprincipled” war with the American colonies, denouncing it as a “mad crusade.” On two government fast-days his sermons on “the advantages of national repentance” (December 13, 1776), and on “the ruinous effects of civil war” (February 27, 1778) create considerable excitement when published. Government loyalists denounce Dickson as a traitor.

Political differences are probably at the root of a secession from his congregation in 1777. The seceders form a new congregation at Kircubbin, County Down, in defiance of the authority of the general synod.

In 1771 Dickson marries Isabella Gamble, a woman of some means, who dies on July 15, 1819. They have at least eight children, but he outlives them all. One of his sons is in the Royal Navy and dies in 1798.

Dickson enters with zest into the volunteer movement of 1778, being warmly in favour of the admission of Roman Catholics to the ranks. This is resisted “through the greater part of Ulster, if not the whole.” In a sermon to the Echlinville volunteers on March 28, 1779, he advocates the enrolment of Catholics and though induced to modify his language in printing the discourse, he offends “all the Protestant and Presbyterian bigots in the country.” He is accused of being a papist at heart, “for the very substantial reason, among others, that the maiden name of the parish priest’s mother was Dickson.”

Though the contrary has been stated, Dickson is not a member of the Volunteer conventions at Dungannon in 1782 and 1783. He throws himself heart and soul into the famous election for County Down in August 1783, when the families of Hill and Stewart, compete for the county seat in Parliament. He, with his forty-shilling freeholders, fails to secure the election of Robert Stewart. But in 1790 he successfully campaigns for the election of Stewart’s son, better known as Lord Castlereagh. Castlereagh proves his gratitude by referring at a later date to Dickson’s popularity in 1790, as proof that he was “a very dangerous person to leave at liberty.”

In December 1791, Dickson joins Robert White’s son, John Campbell White, taking the “test” of the first Society of United Irishmen, organised in October in Belfast following a meeting held with Theobald Wolfe Tone, Protestant secretary of the Catholic Committee in Dublin. According to Dickson himself, he attends no further meetings of the Society but devotes himself to spreading its principles among the volunteer associations, in opposition to the “demi-patriotic” views of the Whig Club.

At a great volunteer meeting in Belfast on July 14, 1792, Dickson opposes a resolution for the gradual removal of Catholic disabilities and assists in obtaining a unanimous pledge in favour of total and immediate emancipation. Parish and county meetings are held throughout Ulster, culminating in a provincial convention at Dungannon on February 15, 1793. He is a leading spirit at many of the preliminary meetings, and, as a delegate from the Barony of Ards, he has a chief hand in the preparation of the Dungannon resolutions. Their avowed object is to strengthen the throne and give vitality to the constitution by “a complete and radical reform.” He is nominated on a committee of thirty to summon a national convention. The Irish parliament goes no further in the direction of emancipation than the Roman Catholic Relief Act 1793, which receives the royal assent on April 9, and remains unextended until 1829. While the passing of Lord Clare‘s Convention Act, still in force, makes illegal all future assemblies of delegates “purporting to represent the people, or any description of the people.”

In March and April 1798, Dickson is in Scotland arranging some family affairs. During his absence plans are made for an insurrection in Ulster, and soon after his return he agrees to take the place of Thomas Russell, who had been arrested, as adjutant-general of the United Irish forces for County Down. A few days before the county is to rise, he is himself arrested at Ballynahinch.

Dickson is conveyed to Belfast and lodged in the “black hole” and other prisons until August 12 when he is removed to a prison ship with William Tennant, Robert Hunter, Robert Simms, David Bailie Warden and Thomas Ledlie Birch, and detained there amid considerable discomfort. On March 25, 1799, Dickson, Tennant, Hunter, and Simms join the United Irish “State Prisoners” on a ship bound for Fort George, Highland prison in Scotland. This group, which includes Samuel Neilson, Arthur O’Connor, Thomas Russell, William James MacNeven, and Thomas Addis Emmet, arrives in Scotland on April 9, 1799. He spends two years there.

Unlike the more high-profile prisoners like O’Connor and MacNeven who are not released until June 1802, Tennant, Dickson, and Simms are permitted to return to Belfast in January 1802.

Dickson returns to liberty and misfortune. His wife has long been a helpless invalid, his eldest son is dead, his prospects are ruined. His congregation at Portaferry had been declared vacant on November 28, 1799. William Moreland, who had been ordained as his successor on June 16, 1800, at once offers to resign, but Dickson will not hear of this. He has thoughts of emigration but decides to stand his ground. At length, he is chosen by a seceding minority from the congregation of Keady, County Armagh, and installed minister on March 4, 1803.

Dickson’s political engagement ends with his attendance on September 9, 1811, of a Catholic meeting in Armagh, on returning from which he is cruelly beaten by Orangemen. In 1815 he resigns his charge in broken health and henceforth subsists on charity. Joseph Wright, an Episcopalian lawyer, gives him a cottage rent-free in the suburbs of Belfast, and some of his old friends make him a weekly allowance. His last appearance in the pulpit is early in 1824. He dies on December 27, 1824, having just passed his eightieth year, and is buried “in a pauper’s grave” at Clifton Street Cemetery, Belfast.


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Death of John MacHale, Catholic Archbishop of Tuam

John MacHale, Irish Roman Catholic Archbishop of Tuam and Irish nationalist, dies in Tuam, County Galway on November 7, 1881.

MacHale is born in Tubbernavine, near Lahardane, County Mayo on March 6, 1791, to Patrick and Mary Mulkieran MacHale. He is so feeble at birth that he is baptised at home by Father Andrew Conroy. By the time he is five years of age, he begins attending a hedge school. Three important events happen during his childhood: the Irish Rebellion of 1798, the landing at Killala of French troops, whom the boy, hidden in a stacked sheaf of flax, watches marching through a mountain pass to Castlebar, and a few months later the brutal hanging of Father Conroy on a false charge of high treason.

Being destined for the priesthood, at the age of thirteen, he is sent to a school at Castlebar to learn Latin, Greek, and English grammar. In his sixteenth year the Bishop of Killala gives him a bursarship at St. Patrick’s College, Maynooth. At the age of 24, he is ordained a priest by Daniel Murray, Archbishop of Dublin. In 1825, Pope Leo XII appoints him titular bishop of Maronia, and coadjutor bishop to Dr. Thomas Waldron, Bishop of Killala.

With his friend and ally, Daniel O’Connell, MacHale takes a prominent part in the important question of Catholic emancipation, impeaching in unmeasured terms the severities of the former penal code, which had branded Catholics with the stamp of inferiority. During 1826 his zeal is omnipresent. He calls on the Government to remember how the Act of Union in 1800 was carried by William Pitt the Younger on the distinct assurance and implied promise that Catholic emancipation, which had been denied by the Irish Parliament, should be granted by the Parliament of the Empire.

Oliver Kelly, Archbishop of Tuam, dies in 1834, and the clergy selects MacHale as one of three candidates, to the annoyance of the Government who despatches agents to induce Pope Gregory XVI not to nominate him to the vacant see. Disregarding their request, the pope appoints MacHale Archbishop of Tuam. He is the first prelate since the Reformation who has received his entire education in Ireland. The corrupt practices of general parliamentary elections and the Tithe War cause frequent rioting and bloodshed and are the subjects of denunciation by the new archbishop, until the passing of a Tithes bill in 1838. He also leads the opposition to the Protestant Second Reformation, which is being pursued by evangelical clergy in the Church of Ireland, including the Bishop of Tuam, Killala and Achonry, Thomas Plunket.

The repeal of the Acts of Union 1800, advocated by O’Connell, enlists MacHale’s ardent sympathy and he assists the Liberator in many ways, and remits subscriptions from his priests for this purpose. In his zeal for the cause of the Catholic religion and of Ireland, so long downtrodden, but not in the 1830s, he frequently incurs from his opponents the charge of intemperate language, something not altogether undeserved. In his anxiety to reform abuses and to secure the welfare of Ireland, by an uncompromising and impetuous zeal, he makes many bitter and unrelenting enemies, particularly British ministers and their supporters.

The Great Famine of 1846–47 affects his diocese more than any. In the first year he announces in a sermon that the famine is a divine punishment on his flock for their sins. Then by 1846 he warns the Government as to the state of Ireland, reproaches them for their dilatoriness, and holds up the uselessness of relief works. From England as well as other parts of the world, cargoes of food are sent to the starving Irish. Bread and soup are distributed from the archbishop’s kitchen. Donations sent to him are acknowledged, accounted for, and disbursed by his clergy among the victims.

The death of O’Connell in 1847 is a setback to MacHale as are the subsequent disagreements within the Repeal Association. He strongly advises against the violence of Young Ireland. Over the next 30 years he becomes involved in political matters, particularly those involving the church. Toward the end of his life, he becomes less active in politics.

MacHale attends the First Vatican Council in 1869. He believes that the favourable moment has not arrived for an immediate definition of the dogma of papal infallibility. Better to leave it a matter of faith, not written down, and consequently he speaks and votes in the council against its promulgation. Once the dogma had been defined, he declares the dogma of infallibility “to be true Catholic doctrine, which he believed as he believed the Apostles’ Creed“. In 1877, to the disappointment of the archbishop who desires that his nephew should be his co-adjutor, Dr. John McEvilly, Bishop of Galway, is elected by the clergy of the archdiocese, and is commanded by Pope Leo XIII after some delay, to assume his post. He had opposed this election as far as possible but submits to the papal order.

Every Sunday MacHale preaches a sermon in Irish at the cathedral, and during his diocesan visitations he always addresses the people in their native tongue, which is still largely used in his diocese. On journeys he usually converses in Irish with his attendant chaplain and has to use it to address people of Tuam or the beggars who greet him whenever he goes out. He preaches his last Irish sermon after his Sunday Mass, April 1881. He dies in Tuam seven months later, on November 7, 1881, and is buried in the cathedral at Tuam on November 15.

A marble statue perpetuates his memory on the grounds of the Cathedral of the Assumption of the Blessed Virgin Mary, Tuam. MacHale Park in Castlebar, County Mayo and Archbishop McHale College in Tuam are named after him. In his birthplace the Parish of Addergoole, the local GAA Club, Lahardane MacHales, is named in his honour. The Dunmore GAA team, Dunmore MacHales, is also named after him.


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Opening of the Royal College of St. Patrick in Maynooth

The Royal College of St. Patrick in Maynooth, County Kildare, is established by the Maynooth College Act 1795 and opens on October 1, 1796. Today known as St. Patrick’s Pontifical University, Maynooth, the college and national seminary on its grounds are often referred to as Maynooth College.

Thomas Pelham, the Chief Secretary for Ireland, introduces a bill for the foundation of a Catholic college, and this is enacted by parliament. It is built to hold up to 500 students for the Catholic priesthood of whom up to 90 are to be ordained each year. It is once the largest seminary in the world.

The town of Maynooth is the seat of the FitzGeralds, Earls of Kildare. The ivy-covered tower attached to St. Mary’s Church of Ireland is all that remains of the ancient college of St. Mary of Maynooth, founded and endowed by Gerald FitzGerald, 8th Earl of Kildare, and dedicated to the Blessed Virgin Mary. On October 7, 1515, Henry VIII grants licence for the establishment of a college. In 1518, the 9th Earl presents a petition to the Archbishop of Dublin, William Rokeby, for a license to found and endow a college at Maynooth, the College of the Blessed Virgin Mary. In 1535 the college is suppressed and its endowments and lands confiscated as part of the Reformation.

The present college is created in the 1790s against the background of the upheaval during the French Revolution and the gradual removal of the penal laws. The college is particularly intended to provide for the education of Catholic priests in Ireland, who until this Act had to go to Continental Europe for their formation and theological education. Many are educated in France, and the church and government are concerned at the Dechristianization of France during the French Revolution, and at the same time at the risk of revolutionary thinking arising from training in revolutionary France. A number of the early lecturers in Maynooth, are exiles from France. Also among the first professors is a layman, James Bernard Clinch, recommended by Edmund Burke. Also relevant is the enactment of the Roman Catholic Relief Act 1793.

The college is legally established on June 5, 1795, by the Maynooth College Act 1795 as The Royal College of St. Patrick, by act of the Parliament of Ireland, to provide “for the better education of persons professing the popish or Roman Catholic religion.” The college is originally established to provide a university education for Catholic lay and ecclesiastical students, the lay college is based in Riverstown House on the south campus from 1802. With the opening of Clongowes Wood College in 1814, the lay college is closed and the college functions solely as a Catholic seminary for almost 150 years.

In 1800, John Butler, 12th Baron Dunboyne, dies and leaves a substantial fortune to the college. Butler had been a Roman Catholic, and Bishop of Cork, who had embraced Protestantism in order to marry and guarantee the succession to his hereditary title. However, there are no children to his marriage, and it is alleged that he had been reconciled to the Catholic Church at his death. Were this the case, a Penal Law demands that the will is invalid, and his wealth is to pass to his family. Much litigation follows before a negotiated settlement in 1808 that leads to the establishment of a Dunboyne scholarship fund.

The land is donated by William FitzGerald, 2nd Duke of Leinster, who had argued in favour of Catholic emancipation in the Irish House of Lords. He lives nearby at Carton House and also at Leinster House. The building work is paid for by the British Government with the parliament continuing to give it an annual grant until the Irish Church Act 1869. When this law is passed the college receives a capital sum of £369,000. The trustees invest 75% of this in mortgages to Irish landowners at a yield of 4.25% or 4.75% per annum. This is considered a secure investment at the time but agitation for land reform and the depression of the 1870s erodes this security. The largest single mortgage is granted to the Earl of Granard. Accumulated losses on these transactions reaches £35,000 by 1906.

The first building to go up on the site is designed by, and named after, John Stoyte. Stoyte House, which can still be seen from the entrance to the old campus, is a well-known building to Maynooth students and stands very close to the very historic Maynooth Castle. Over the next 15 years, the site at Maynooth undergoes rapid construction so as to cater for the influx of new students, and the buildings which now border St. Joseph’s Square (to the rear of Stoyte House) are completed by 1824.

The Rev. Laurence F. Renehan (1797–1857), a noted antiquarian, church historian, and cleric, serves as president of St. Patrick’s from 1845 until 1857. Under Renehan, many of the college’s most important buildings are constructed by Augustus Pugin.

In 1876, the college becomes a constituent college of the Catholic University of Ireland, and later offers Royal University of Ireland degrees in arts and science. Even after the granting of the Pontifical Charter in 1896 the college becomes a recognised college of the National University of Ireland in 1910, and from this time its arts and science degrees are awarded by the National University of Ireland. However, during this time the Pontifical University of Maynooth continues to confer its degrees in theology, because until 1997 theology degrees are prohibited by the Royal University of Ireland and its successor the National University of Ireland.

In 1997, the Universities Act, 1997 is passed by the Oireachtas. Chapter IX of the Act provides for the creation of the separate Maynooth University. This new university is created from the college’s faculties of Arts, Celtic Studies and Philosophy, and Science.

In 1994, W. J. Smyth had been appointed to the position of Master of St. Patrick’s College Maynooth (NUI). In 1997, this position is converted into President of Maynooth University. After his 10-year term ends in 2004, he is replaced by John Hughes as president of Maynooth University and a new line of heads for the college.

By 2016, the number of resident seminarians has dropped from several hundreds to just 40 to 60. In August 2016, it is revealed that, due to frequent use of Grindr by college students, the then Archbishop of Dublin Diarmuid Martin decides to transfer the students from his diocese to the Irish Pontifical College in Rome. According to Martin, “there are allegations on different sides,” one of which of an “atmosphere that was growing in Maynooth” of a “homosexual, a gay culture, that students have been using an app called Grindr,” which “would be fostering promiscuous sexuality, which is certainly not in any way the mature vision of sexuality one would expect a priest to understand.” Subsequently, the college trustees order a review of the college’s policy on social media use.


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Birth of John FitzGibbon, 1st Earl of Clare, Lord Chancellor of Ireland

John FitzGibbon, 1st Earl of Clare PC (Ire), Attorney-General for Ireland from 1783 to 1789 and Lord Chancellor of Ireland from 1789 to 1802, is born near Donnybrook, Dublin, on August 23, 1749. He remains a deeply controversial figure in Irish history, being described variously as an old-fashioned anti-Catholic Whig political party hardliner and an early advocate of the Act of Union between Ireland and Great Britain (which finally happens in 1801, shortly before his death).

FitzGibbon is the son of John FitzGibbon of Ballysheedy, County Limerick, and his wife Isabella Grove, daughter of John Grove, of Ballyhimmock, County Cork. His father is born a Catholic but converts to the state religion in order to become a lawyer and amasses a large fortune. He has three sisters, Arabella, Elizabeth, and Eleanor. He is educated at Trinity College Dublin (TCD) and Christ Church, Oxford. He enters the Irish House of Commons in 1778 as Member for Dublin University, and holds this seat until 1783, when he is appointed Attorney General. From the same year, he represents Kilmallock until 1790. He is appointed High Sheriff of County Limerick for 1782.

When appointed Lord Chancellor of Ireland in 1789, FitzGibbon is granted his first peerage as Baron FitzGibbon, of Lower Connello in the County of Limerick, in the Peerage of Ireland that year. This does not entitle him to a seat in the British House of Lords, only in the Irish House of Lords. His later promotions come mostly in the Peerage of Ireland, being advanced to a Viscountcy in 1793 and the Earldom of Clare in 1795. He finally achieves a seat in the British House of Lords in 1799 when created Baron FitzGibbon, of Sidbury in the County of Devon, in the Peerage of Great Britain.

As Lord Chancellor for Ireland, FitzGibbon is a renowned champion of the Protestant Ascendancy and an opponent of Catholic emancipation. He despises the Parliament of Ireland‘s popular independent Constitution of 1782. He is also personally and politically opposed to the Irish politician Henry Grattan who urges a moderate course in the Irish Parliament and is responsible for defeating Grattan’s efforts to reform the Irish land tithe system under which Irish Catholic farmers (and all non-Anglican farmers) are forced to financially support the minority Anglican Church of Ireland. These are not fully repealed until 1869 when the Church of Ireland is finally disestablished, although Irish tithes are commuted after the Tithe War (1831–1836).

FitzGibbon opposes the Irish Roman Catholic Relief Act 1793 personally but apparently recommends its acceptance in the House of Lords, being forced out of necessity when that Act had been recommended to the Irish Executive by the British Cabinet led by William Pitt the Younger. Pitt expects Ireland to follow the British Roman Catholic Relief Act 1791 and allow Catholics to vote again and hold public offices. At the same time, FitzGibbon apparently denounces the policy this Act embodies, so it is probably safe to say that FitzGibbon’s own beliefs and principles conflict with his obligations as a member of the Irish executive of the time.

FitzGibbon’s role in the recall, soon after his arrival, of the popular pro-Emancipation Lord Lieutenant of Ireland, William Fitzwilliam, 4th Earl of Fitzwilliam, is debatable. Although he is probably politically opposed to the Lord Lieutenant of Ireland, Fitzwilliam is apparently recalled, because of his own independent actions. Fitzwilliam is known to be friendly to the Ponsonby family and is generally a Foxite liberal Whig. His close association with and patronage of Irish Whigs led by Grattan and Ponsonby during his short tenure, along with his alleged support of an immediate effort to secure Catholic emancipation in a manner not authorized by the British cabinet is likely what leads to his recall. Thus, if anyone is to blame in the short-lived “Fitzwilliam episode” it is Henry Grattan and the Ponsonby brothers – presumably William Ponsonby, later Lord Imokilly, and his brother George Ponsonby — not to mention Lord Fitzwilliam himself. Irish Catholics at the time and later naturally see things very differently and blame hardline Protestants such as FitzGibbon.

Irish Catholics and FitzGibbon apparently agree on one point – Irish political and economic union with Great Britain, which eventually takes place in 1801. Pitt wants Union with Ireland concomitantly with Catholic emancipation, commutation of tithes, and the endowment of the Irish Catholic priesthood. Union is opposed by most hardline Irish Protestants, as well as liberals such as Grattan. FitzGibbon is a strong supporter of the Union since 1793 but refuses to have Catholic emancipation with the Union.

In the end, FitzGibbon’s views wins out, leading to the Union of Ireland with Great Britain to form the United Kingdom of Great Britain and Ireland without any concessions for Ireland’s Catholic majority, or for that matter, Catholics in the rest of the new United Kingdom. He later claims that he has been duped by the way in which the Act is passed and is bitterly opposed to any concessions during the short remainder of his life.

FitzGibbon’s role as Lord Chancellor of Ireland during the period of the 1798 rebellion is questionable. According to some, he supports a hardline policy which uses torture, murder and massacre to crush the rebellion, or that as Lord Chancellor, he has considerable influence on military affairs, and that martial law cannot be imposed without his consent. Others allege that as Lord Chancellor, he has no say in military affairs. His former side is displayed by sparing the lives of the captured United Irish leaders in return for their confession of complicity and provision of information relating to the planning of the rebellion. However, this willingness of the prisoners to partake of the agreement is spurred by the execution of the Sheares brothers on July 14, 1798.

In contrast to the leniency shown to the largely upper-class leadership, the full weight of military repression is inflicted upon the common people throughout the years 1797–98 with untold thousands suffering imprisonment, torture, transportation and death. Fitzgibbon ss inclined to show no mercy to unrepentant rebels and in October 1798 he expressed his disgust upon the capture of Wolfe Tone that he had been granted a trial and his belief that Tone should have been hanged as soon as he set foot on land.

FitzGibbon is quick to recognise that sectarianism is a useful ally to divide the rebels and prevent the United Irishmen from achieving their goal of uniting Protestant, Catholic and Dissenter, writing in June 1798, “In the North nothing will keep the rebels quiet but the conviction that where treason has broken out the rebellion is merely popish.”

FitzGibbon is noted by some as a good, improving landlord to both his Protestant and Catholic tenants. Some claim that the tenants of his Mountshannon estate call him “Black Jack” FitzGibbon. However, there is no evidence to support this claim, although there is little to no evidence on his dealings as a landlord. Irish nationalists and others point out that while he might have been interested in the welfare of his own tenants on his own estate, he treats other Irish Catholics very differently. Without further evidence, his role as a Protestant landowner in mainly Catholic Ireland is of little importance against his known dealings as Lord Chancellor.

FitzGibbon dies at his home, 6 Ely Place near St. Stephen’s Green, Dublin, on January 28, 1802, and is buried in the churchyard at St. Peter’s Church, Aungier Street, Dublin. A hero to Protestant hardliners, but despised by the majority Catholic population, his funeral cortege is the cause of a riot and there is a widespread story that a number of dead cats are thrown at his coffin as it departs Ely Place.

(Pictured: “Portrait of John FitzGibbon, 1st Earl of Clare,” painting by Gilbert Stuart, 1789)


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Birth of Richard Colley Wellesley, 1st Marquess Wellesley

Richard Colley Wellesley, 1st Marquess Wellesley, Anglo-Irish politician and colonial administrator, is born on June 20, 1760, at Dangan Castle, County Meath. He, as governor of Madras (now Chennai) and governor-general of Bengal (both 1797–1805), greatly enlarges the British Empire in India and, as Lord Lieutenant of Ireland (1821–28, 1833–34), attempts to reconcile Protestants and Roman Catholics in a bitterly divided country. Throughout his life he displays an ever-increasing jealousy of his younger brother Arthur Wellesley, 1st Duke of Wellington, despite his own achievements.

Born Richard Colley Wesley, he is the eldest son of Garret Wesley, 1st Earl of Mornington (he changes the family surname to Wellesley in 1789). He is educated at the Royal School, Armagh, Harrow School, Eton College, and Christ Church, Oxford, although he leaves the latter in 1781, following his father’s death, before completing his degree. He enters the Irish House of Commons in 1780 and, after he inherits his father’s Irish titles in 1781, moves to the Irish House of Lords. A moderately liberal disciple of Prime Minister William Pitt the Younger, he wins a seat in the British House of Commons in 1784 and serves there until 1797. From 1793 he is a member of the British Privy Council and a commissioner of the India Board of Control.

As Governor-General of India, Wellesley uses military force and diplomacy to strengthen and expand British authority. East India Company forces defeat and kill Tipu Sultan, Indian Muslim ruler of the Kingdom of Mysore (present-day Mysuru) and sympathizer for Revolutionary France, in the Fourth Anglo-Mysore War (1799), and he then restores the Hindu dynasty there that had been deposed by Tipu’s father, Hyder Ali. He annexes much territory after his brother Arthur and General Gerard Lake defeat the Maratha Confederacy of states in the Deccan Plateau (peninsular India). In addition, he forces the Oudh State to surrender numerous important cities to the British, and he contracts with other states a series of “subsidiary alliances” by which all parties recognize British preponderance. He receives a barony in the British peerage in 1797 at the time of his appointment as governor-general, and in 1799 he is awarded a marquessate in the Irish peerage for his victory in the Mysore War.

When Wellesley is faced with an invasion by Zaman Shah Durrani, ruler (1793–1800) of Kabul (Afghanistan), he utilizes his envoy, Captain John Malcolm, to induce Fatḥ-Alī Shah Qajar of Qajar Iran to restrain Zaman Shah Durrani and to give British political and commercial interests preference over the French. On receiving a British government order to restore to France its former possessions in India, he refuses to comply. His policy is vindicated when the Treaty of Amiens (1802) is violated, and Great Britain resumes war against Napoleonic France.

Wellesley’s annexations and the vast military expenditure that he had authorized alarms the court of directors of the East India Company. In 1805, he is recalled, and soon afterward he is threatened with impeachment, although two years later he refuses an offer of the foreign secretaryship. In 1809, he goes to Spain to make diplomatic arrangements for the Peninsular War against France and later that year becomes foreign secretary under Prime Minister Spencer Perceval. In that office he antagonizes his colleagues, who consider him an indolent megalomaniac and welcome his resignation in February 1812. Unlike most of them, however, he had urged a stronger war effort in Spain and had advocated political rights for British Roman Catholics. After Perceval’s assassination on May 11, 1812, he attempts unsuccessfully to form a government at the request of the prince regent (the future King George IV).

As Lord Lieutenant of Ireland, Wellesley disappoints the anti-Catholic George IV, and he is about to be removed when his brother, Arthur, is appointed prime minister in January 1828. He then resigns because his brother is opposed to Roman Catholic emancipation, although the duke is constrained to accept that policy as a political necessity in 1829. His second term as Lord Lieutenant of Ireland (1833–34) ends with the fall of Charles Grey, 2nd Earl Grey’s reform government. When the Whig Party returns to power in April 1835, he is not sent back to Ireland, and in his rage, he threatens to shoot the prime minister, William Lamb, 2nd Viscount Melbourne. He wants to be created Duke of Hindustan so that his rank will equal that of his brother.

Wellesley dies at the age of 82 on September 26, 1842, at Knightsbridge, London. He is buried in Eton College Chapel, at his old school. He and Arthur, after a long estrangement, had been once more on friendly terms for some years. Arthur weeps at the funeral and says that he knows of no honour greater than being Lord Wellesley’s brother.

Wellesley’s library is sold at auction in London by R. H. Evans on January 17, 1843 (and three following days); a copy of the catalogue, annotated with prices and buyers’ names, is held at Cambridge University Library.

Wellesley has several children, including three sons, but none are legitimate. The marquessate thus becomes extinct upon his death. The earldom of Mornington goes to his next surviving brother, William Wellesley-Pole.

(From: “Richard Colley Wellesley, Marquess Wellesley, British statesman,” written and fact-checked by the Editors of Encyclopaedia Britannica, http://www.britannica.com, April 2024 | Pictured: “Richard Colley Wellesley, Marquess of Wellesley (1760-1842),” oil on canvas portrait by Thomas Lawrence, 1812-13)


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Birth of Amhlaoibh Ó Súilleabháin, Author, Draper & School Master

Amhlaoibh Ó Súilleabháin, Irish language author, linen draper, politician, and one-time hedge school master, is born on May 1, 1780. He is also known as Humphrey O’Sullivan.

Ó Súilleabháin is deeply involved in Daniel O’Connell‘s Catholic emancipation movement and in relief work among the poor of County Kilkenny. He is also an avid bird watcher and a collector of manuscripts in the Irish language. His diary, published later as Cín Lae Amhlaoibh, is kept between 1827 and 1835. It remains one of the most important sources for 19th-century Irish life and one of the few surviving works from the perspective of the Roman Catholic lower and middle classes. (A translation has been published in English and an abridged and annotated edition in Irish, both edited by Tomás de Bhaldraithe.) He also composes verse and stories.

Ó Súilleabháin is born in Killarney, County Kerry. He comes to live at Callan, County Kilkenny, when he is nine years old, joining his father, Donncha Ó Súilleabháin. Father and son establish themselves as teachers in the surrounding towns. They begin by teaching under the hedges, but eventually a cabin is built as a school. He takes over the post of teacher there when his father dies in 1808. He remains a resident of Callan until his death. At the time, County Kilkenny is one of the most strongly Irish-speaking areas in Leinster.

As a teacher, Ó Súilleabháin is well versed in mathematics and Latin, and likely teaches English to a high standard. His diary shows him to have a deep interest in the natural world, and there are daily references to the weather.

Though Ó Súilleabháin is clearly a master of English, his diary is mostly in Irish, with occasional business-related entries in English, likely so that such transactions can be verified by others. He mostly eschews the archaisms favoured by other writers in Irish, writing in a fluent, flexible, colloquial style which could encompass both concision and literary elaboration. His diary shows him to be deeply involved in the life of the poor but to also be well acquainted with local notables. He is fond of occasional revelry and a good meal.

Ó Súilleabháin has an impressive collection of Irish language manuscripts, both prose and verse, which are supplemented by books. As a businessman, he deals in linen, corn and meal, and often has to make long trips to Dublin, Clonmel and Waterford.

Ó Súilleabháin marries a woman named Máire Ní Dhulachanta, not often mentioned in his diary. They have six or seven children, four of whom survive into adulthood. Her death, however, causes him great grief, and he never remarries.

Ó Súilleabháin dies on November 20, 1838, in Callan and is buried in the family plot in St. Brigid’s graveyard.

Amhlaoibh’s original manuscript is currently in the possession of the Royal Irish Academy. An edition of the complete manuscript is published as Cinnlae Amhlaoibh Uí Shúileabháin by M. McGrath in 1936-37 and an abridged and annotated edition, Cín Lae Amhlaoibh, by Tomás de Bhaldraithe in 1970–1973. A translation, The Diary of an Irish Countryman, is published by de Bhaldraithe (Mercier Press) in 1979.

(Pictured: The Seal of Milesius, the official seal of the Ó Súilleabháin Clann of Munster)


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Death of James Orr, Weaver, Radical & Poet

James Orr, weaver, radical, and poet, dies on April 24, 1816.

Orr is the son of James Orr, who farms a few acres and is a linen weaver. His mother’s name is unknown. They live in the small village of Ballycarry, in the parish of Broadisland, County Antrim. He is an only child, born when his parents are middle-aged. They are unwilling to risk sending him to school, so they carefully educate him at home, his father having been very well educated. A near-contemporary source George Pepper (1829), claims that the youngster is something of a prodigy, able to read Spectator essays at the age of six. Later in life, partly thanks to membership of a local reading society, he is remarkably well read. Handloom weavers are reputedly one of the most literate and politically radical groups in the period, and he certainly fits the stereotype. Pepper also claims that William Orr is James Orr’s uncle, and that the younger man lives for three years with William Orr and his family, where his literary talents are nurtured and where he develops an interest in radical politics. Other sources do not support this account, but if there is a relationship it might explain an almost morbid interest in assizes, executions, and gallows, evident in several poems. This also might have been prompted by witnessing William Orr’s trial and execution.

Pepper “heard from good authority” that Orr in 1797 is secretary to the Antrim Association, of which William Orr is president; presumably this means the Society of United Irishmen. He sings a patriotic song called “The Irishman,” one of his most celebrated compositions, at a meeting of that body. The earliest publications traced are poems published pseudonymously (1796–97) in the Northern Star newspaper. This paper, edited by Samuel Neilson, is sympathetic to United Irish views, and it is clear that Orr, like many of his neighbours, is actively involved in the 1798 rebellion. Several poems dealing with the events of June 1798, provide a rare participant’s perspective. He takes part in the skirmish at Donegore, and flees after the defeat at the Battle of Antrim. Local sources record his successful efforts to prevent cruelty and looting by his colleagues. He goes into hiding in an Irish-speaking area, perhaps in the Glens of Antrim or in the Sperrin Mountains. After a short time, he escapes to the United States, but unlike many of his former comrades he finds himself unable to settle there, and very soon returns home to Ballycarry, and thenceforth makes his living as a weaver. In 1800, he seeks to join the militia set up to counter a feared Napoleonic invasion, but the local gentry in command rejects his application because of his United Irish associations.

Orr’s first verses are composed at meetings of a local singing school, where rival versifiers produce impromptu verses for the company to sing to the psalm tunes being practised, and he later writes songs for masonic meetings. He publishes poems in the Belfast newspapers. A few carefully written essays on morality and education, signed “Censor, Ballycarry,” are apparently also his work. A collection of poems is published in 1804, with almost 400 subscribers, and another selection is published in 1817 after his death by his friend Archibald McDowell. Orr had requested that the proceeds should go to help the poor of Ballycarry. His poems are an excellent source of information about the life and concerns of a fairly humble stratum of late eighteenth-century Ulster society.

Many of Orr’s best poems deal with subjects of interest to his community – weaving, social life, and farming – and are written in the Scots language still widely spoken in the area. He expertly uses Scots stanza forms, and joyously participates in the almost competitive composition of verse typical of the Scots tradition. Several of his poems rework themes found in Robert Burns or other earlier writers. His An Irish Cottier’s Death and Burial is derived from a Burns poem, The Cottier’s Saturday Night, but later critics acknowledge that the Orr poem is much more successful. He and his friend Samuel Thomson are pioneers in the use of written Scots in Ulster and are regarded as the two most skillful Scots poets in Ulster. Both are celebrated in their day, and their work in Scots has been rediscovered in the twentieth-century revival of interest in the traditional literature and history of the north of Ireland.

Orr’s verse in standard English is equally competent, even more ambitious and almost as interesting. The best of his work, particularly in Scots, is characterised by pleasing cadences and assured control of tone and technique. His novel and generally impressive experiments with soliloquies, verse epistles, and versified direct speech, in English and Scots, parallel his interest in extending the registers in which he could use the vernacular Scots language. He seems not to have known of William Wordsworth‘s poetry, but, apparently independently and arguably more successfully, produces verse written in “the language really used by men” (Wordsworth, preface to Lyrical Ballads (1798)). As well as fascinating foreshadowings of romanticism, his work more often reveals the influence of the enlightenment and of New Light presbyterianism. He is a member of the congregation of the Rev. John Bankhead, whose theological views are decidedly liberal, tending even towards unitarianism. His poems provide a great deal of evidence on his reading, interests, radical aspirations and convictions; and in them and in the prose essays, the reader encounters a humane and generous personality. Like many other United Irishmen, he is an enthusiastic freemason, and believes that freemasonry and education will help to usher in a peaceful millennium. His poetry reveals humanitarian concerns, not yet common in the period. He opposess slavery and cruelty to animals and children and expresses support for a contemporary popular rising in Haiti. In 1812, he signs a petition in favour of Catholic emancipation.

Orr never marries. His friend McDowell believes that the resulting lack of domestic comforts drives the poet to socialise in taverns, and it is said that local fame and popularity encourages his excessive drinking. He suffers from ill health in later life. A neglected cold in 1815 leads to tuberculosis. He dies on April 24, 1816, and is buried in the old Templecorran graveyard at Ballycarry. Some years later, freemasons erect an impressive monument over the grave.

Orr’s poems are republished by a group of local enthusiasts in 1935. Another selection appears in 1992. A plaque put up by the local district council commemorates “the bard of Ballycarry,” probably the most significant eighteenth-century English-language poet in Ulster.

(From: “Orr, James” by Linde Lunney, Dictionary of Irish Biography, http://www.dib.ie, October 2009)


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The Roman Catholic Relief Act 1829 Receives Royal Assent

The Roman Catholic Relief Act 1829, also known as the Catholic Emancipation Act 1829, receives royal assent on April 13, 1829. The act removes the sacramental tests that bar Roman Catholics in the United Kingdom from Parliament and from higher offices of the judiciary and state. It is the culmination of a fifty-year process of Catholic emancipation which had offered Catholics successive measures of “relief” from the civil and political disabilities imposed by Penal Laws in both Great Britain and in Ireland in the seventeenth and early eighteenth centuries.

Convinced that the measure is essential to maintain order in Catholic-majority Ireland, Arthur Wellesley, 1st Duke of Wellington, helps overcome the opposition of King George IV and of the House of Lords by threatening to step aside as Prime Minister and retire his Tory government in favour of a new, likely-reform-minded Whig ministry.

In Ireland, the Protestant Ascendancy has the assurance of the simultaneous passage of the Parliamentary Elections (Ireland) Act 1829. Its substitution of the British ten-pound for the Irish forty-shilling freehold qualification disenfranchises over 80% of Ireland’s electorate. This includes a majority of the tenant farmers who had helped force the issue of emancipation in 1828 by electing to parliament the leader of the Catholic Association, Daniel O’Connell.

O’Connell had rejected a suggestion from “friends of emancipation,” and from the English Roman Catholic bishop, John Milner, that the fear of Catholic advancement might be allayed if the Crown were accorded the same right exercised by continental monarchs: a veto on the confirmation of Catholic bishops. O’Connell insists that Irish Catholics would rather “remain forever without emancipation” than allow the government “to interfere” with the appointment of their senior clergy. Instead, he relies on their confidence in the independence of the priesthood from Ascendancy landowners and magistrates to build his Catholic Association into a mass political movement. On the basis of a “Catholic rent” of a penny a month (typically paid through the local priest), the Association mobilises not only the Catholic middle class, but also poorer tenant farmers and tradesmen. Their investment enables O’Connell to mount “monster” rallies that stay the hands of authorities and embolden larger enfranchised tenants to vote for pro-emancipation candidates in defiance of their landlords.

O’Connell’s campaign reaches its climax when he himself stands for parliament. In July 1828, he defeats a nominee for a position in the British cabinet, William Vesey-FitzGerald, in a County Clare by-election, 2057 votes to 982. This makes a direct issue of the parliamentary Oath of Supremacy by which, as a Catholic, he will be denied his seat in the Commons.

As Lord Lieutenant of Ireland, Wellington’s brother, Richard Wellesley, had attempted to placate Catholic opinion, notably by dismissal of the long-serving Attorney-General for Ireland, William Saurin, whose rigid Ascendancy views and policy made him bitterly unpopular, and by applying a policy of prohibitions and coercion against not only the Catholic Ribbonmen but also the Protestant Orangemen. But now both Wellington and his Home Secretary, Robert Peel, are convinced that unless concessions are made, a confrontation is inevitable. Peel concludes, “though emancipation was a great danger, civil strife was a greater danger.” Fearing insurrection in Ireland, he drafts the Relief Bill and guides it through the House of Commons. To overcome the vehement opposition of both the King and of the House of Lords, Wellington threatens to resign, potentially opening the way for a new Whig majority with designs not only for Catholic emancipation but also for parliamentary reform. The King initially accepts Wellington’s resignation and the King’s brother, Ernest Augustus, Duke of Cumberland, attempts to put together a government united against Catholic emancipation. Though such a government would have considerable support in the House of Lords, it would have little support in the Commons and Ernest abandons his attempt. The King recalls Wellington. The bill passes the Lords and becomes law.

The key, defining, provision of the Acts is its repeal of “certain oaths and certain declarations, commonly called the declarations against transubstantiation and the invocation of saints and the sacrifice of the mass, as practised in the Church of Rome,” which had been required “as qualifications for sitting and voting in parliament and for the enjoyment of certain offices, franchises, and civil rights.” For the Oath of Supremacy, the act substitutes a pledge to bear “true allegiance” to the King, to recognise the Hanoverian succession, to reject any claim to “temporal or civil jurisdiction” within the United Kingdom by “the Pope of Rome” or “any other foreign prince … or potentate,” and to “abjure any intention to subvert the present [Anglican] church establishment.”

This last abjuration in the new Oath of Allegiance is underscored by a provision forbidding the assumption by the Roman Church of episcopal titles, derived from “any city, town or place,” already used by the United Church of England and Ireland. (With other sectarian impositions of the Act, such as restrictions on admittance to Catholic religious orders and on Catholic-church processions, this is repealed with the Roman Catholic Relief Act 1926.)

The one major security required to pass the Act is the Parliamentary Elections (Ireland) Act 1829. Receiving its royal assent on the same day as the relief bill, the act disenfranchises Ireland’s forty-shilling freeholders, by raising the property threshold for the county vote to the British ten-pound standard. As a result, “emancipation” is accompanied by a more than five-fold decrease in the Irish electorate, from 216,000 voters to just 37,000. That the majority of the tenant farmers who had voted for O’Connell in the Clare by-election are disenfranchised as a result of his apparent victory at Westminster is not made immediately apparent, as O’Connell is permitted in July 1829 to stand unopposed for the Clare seat that his refusal to take the Oath of Supremacy had denied him the year before.

In 1985, J. C. D. Clark depicts England before 1828 as a nation in which the vast majority of the people still believed in the divine right of kings, and the legitimacy of a hereditary nobility, and in the rights and privileges of the Anglican Church. In Clark’s interpretation, the system remained virtually intact until it suddenly collapsed in 1828, because Catholic emancipation undermined its central symbolic prop, the Anglican supremacy. He argues that the consequences were enormous: “The shattering of a whole social order. … What was lost at that point … was not merely a constitutional arrangement, but the intellectual ascendancy of a worldview, the cultural hegemony of the old elite.”

Clark’s interpretation has been widely debated in the scholarly literature, and almost every historian who has examined the issue has highlighted the substantial amount of continuity before and after the period of 1828 through 1832.

Eric J. Evans in 1996 emphasises that the political importance of emancipation was that it split the anti-reformers beyond repair and diminished their ability to block future reform laws, especially the great Reform Act of 1832. Paradoxically, Wellington’s success in forcing through emancipation led many Ultra-Tories to demand reform of Parliament after seeing that the votes of the rotten boroughs had given the government its majority. Thus, it was an ultra-Tory, George Spencer-Churchill, Marquess of Blandford, who in February 1830 introduced the first major reform bill, calling for the transfer of rotten borough seats to the counties and large towns, the disfranchisement of non-resident voters, the preventing of Crown officeholders from sitting in Parliament, the payment of a salary to MPs, and the general franchise for men who owned property. The ultras believed that a widely based electorate could be relied upon to rally around anti-Catholicism.

In Ireland, emancipation is generally regarded as having come too late to influence the Catholic-majority view of the union. After a delay of thirty years, an opportunity to integrate Catholics through their re-emerging propertied and professional classes as a minority within the United Kingdom may have passed. In 1830, O’Connell invites Protestants to join in a campaign to repeal the Act of Union and restore the Kingdom of Ireland under the Constitution of 1782. At the same, the terms under which he is able to secure the final measure of relief may have weakened his repeal campaign.

George Ensor, a leading Protestant member of the Catholic Association in Ulster, protests that while “relief” bought at the price of “casting” forty-shilling freeholders, both Catholic and Protestant, “into the abyss,” might allow a few Catholic barristers to attain a higher grade in their profession, and a few Catholic gentlemen to be returned to Parliament, the “indifference” demonstrated to parliamentary reform will prove “disastrous” for the country.

Seeking, perhaps, to rationalise the sacrifice of his freeholders, O’Connell writes privately in March 1829 that the new ten-pound franchise might actually “give more power to Catholics by concentrating it in more reliable and less democratically dangerous hands.” The Young Irelander John Mitchel believes that the intent is to detach propertied Catholics from the increasingly agitated rural masses.

In a pattern that had been intensifying from the 1820s as landlords clear land to meet the growing livestock demand from England, tenants have been banding together to oppose evictions and to attack tithe and process servers.

One civil disability not removed by 1829 Act are the sacramental tests required for professorships, fellowships, studentships and other lay offices at universities. These are abolished for the English universities – Oxford, Cambridge and Durham – by the Universities Tests Act 1871, and for Trinity College Dublin by the “Fawcett’s Act” 1873.

Section 18 of the 1829 act, “No Roman Catholic to advise the Crown in the appointment to offices in the established church,” remains in force in England, Wales and Scotland, but is repealed with respect to Northern Ireland by the Statute Law Revision (Northern Ireland) Act 1980. The entire act is repealed in the Republic of Ireland by the Statute Law Revision Act 1983.


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Birth of Thomas Reynolds, United Irishman and Informant

Thomas Reynolds, United Irishman, informant, consul and heir to a fortune, is born at his father’s house, 9 West Park Street, Dublin, on March 12, 1771.

Reynolds’s family history is well documented. His great-great-grandfather was Connor Reynolds of Rhynn Castle, County Leitrim, who married the daughter of Sir Robert Nugent, by whom he leaves three sons, Conor, George Nugent and Thomas. The second of these renounces his family’s Catholicism and becomes a Protestant in order to obtain possession of the greater part of the family estates and was grandfather of the George Nugent Reynolds who was killed in a duel in 1786. The third son, Thomas, a successful wool-stapler in Dublin, married Margaret Lacy, the sister of the famous Austrian general, Franz Moritz von Lacy, and by her had three sons and one daughter. Thomas’s eldest son, James, inherited his business and was one of the seven Catholics who in 1757 met at the Globe coffee-house, Essex Street, to form a committee to request the removal of legal disabilities imposed on Catholics. Thomas’s second son, also Thomas, a manufacturer of woolen poplins, had three daughters, whose marriages connected him with several distinguished Catholic families, and an only son, Andrew, father of the main subject of this article. Andrew Reynolds, admitted into partnership with his father, later developed a new poplin “by having the warp of silk and the weft, or shoot, of worsted.” These poplins came to be “prized in foreign countries as Irish tabinets.” He had an annual turnover of £100,000 to £150,000 and eventually made profits of £15,000 to £20,000 a year. On April 20, 1767, Andrew Reynolds married as his second wife, a second-cousin, Rose Fitzgerald, eldest daughter of Thomas Fitzgerald of Kilmead, County Kildare, a distant kinsman and substantial creditor of the Duke of Leinster, and his wife Rose, daughter of Francis Lacy of Inns Quay, Dublin. By Rose he had two sons and twelve daughters.

Until the age of eight, Reynolds, the future United Irishman and the only son to survive to adulthood, lives at the seat of his maternal grandfather in the care of a Catholic priest, William Plunkett. He is then moved to the school of a Protestant clergyman named Crawford at Chiswick near London and by the age of twelve he spends all vacations in the house of Sir Joshua Reynolds, who appears to take pleasure in teaching him the first principles of drawing. From Chiswick, he moves to Liège in 1783 to be educated by Catholics priests, former Jesuits, returning to Ireland shortly before his father’s death, at the age of 44, on May 8, 1788.

After 1784, the introduction of cottons to Ireland spoiled Andrew Reynolds’s trade. Loans to his nephews, the O’Reilly brothers (Thomas, Patrick and Andrew), iron-smelters at Arigna, County Roscommon, worsen his losses, which reach £200,000 at the time of his death. Lodging with his mother in Dublin, 17-year-old Reynolds mixes with “dissipated idlers” such as Simon Butler and Valentine Lawless. He revisits the Continent and is in Paris in July 1789 when the Bastille is stormed. At the behest of his mother, he becomes a member of the Catholic Committee in succession to his father on February 9, 1791, and attends the Catholic Convention as a delegate of the Dublin parish of St. Nicholas Without in December 1792. He chooses not to enter his late father’s business, preferring, despite his small income, the carefree life of a gentleman, doing the rounds of his well-to-do country relations. On March 25, 1794, he marries Harriet Witherington, fourth daughter of William Witherington, a Dublin woolen merchant, and a younger sister of Matilda Tone. His mother thereupon assigns to him half of the capital in the family business – now carried on by a relation, Thomas Warren, formerly clerk to Andrew Reynolds – and one third of the profits. He has other property as well and expectations of more, including a life-interest in an estate in Jamaica and the promise from the Duke of Leinster of the reversion of Kilkea Castle in County Kildare. A poor manager, Warren is forced out and later testifies against him in a judicial process. He still has £18,500 in assets and in 1797 obtains possession of Kilkea Castle and winds up his business affairs.

On the eve of the rebellion of 1798, Reynolds is a gentleman “of ample fortune and of the first connexions in the country.” In January or February 1797, he is drawn into the United Irish organisation by Peter Sullivan, a confidential clerk in the Reynolds family business, who refers him to Richard Dillon, a Catholic linen-draper, and to Oliver Bond, in whose house in Bridge Street he is sworn in, believing, according to his son, that the sole objects of the organisation are Catholic emancipation and the reform of parliament. Soon he is attending meetings of a baronial committee, but only after meeting Lord Edward FitzGerald in November 1797 achieves a position of importance, that of County Kildare treasurer and membership of the Leinster provincial committee. After being informed of a plan for an insurrection and for the assassination of approximately eighty individuals, some of them his own relations, and knowing the provincial committee is to meet on March 12 at the house of Oliver Bond to decide finally on a general rising, he communicates the United Irishmen’s plan to Dublin Castle through William Cope, a merchant. Those present at Bond’s house are arrested and so the plan is spoiled. He resigns as county treasurer on March 18, to be replaced by John Esmonde. Known to the United Irish leadership as an informant and in danger of his life – at least two unsuccessful attempts on his life are made – but known to Dublin Castle only as an influential United Irishman, he suffers the ransacking of his house at Kilkea on April 20 by dragoons and militia, who believe FitzGerald is concealed there. Finally, he is arrested and is to face a court-martial at Athy but, his true identity being disclosed to Dublin Castle by Cope, he is delivered to a grateful Irish privy council on May 5.

During the rebellion, Kilkea Castle, which had been renovated by Reynolds in 1797 at an expense of over £2,500 and contains priceless paintings, is garrisoned by troops and attacked by insurgents, rendering it uninhabitable for many years. It is refitted in the late 1830s. He is the principal prosecution witness in the trials of John McCann, William Michael Byrne and Bond. There being few other grounds of defence, the defence counsel, John Philpot Curran, seeks to impeach his character and motives, which, with adverse remarks by Thomas Moore in his Life and Death of Lord Edward Fitzgerald (1831) and a hostile obituary in The Morning Chronicle, gives rise after his death to a two-volume apologia by his son, Thomas, based on family papers and a remarkably detailed source for the history of the Reynolds family. For his action in coming forward at a critical period to save Ireland from the wicked plans of the conspirators, he is honoured by Dublin Corporation with the Freedom of the City on October 19, 1798.

His life threatened, Reynolds resides for some months in Leinster Street, Dublin, then moves with his family to Britain, spending some time in Monmouthshire before settling in London in 1803. In 1810, he is appointed British postmaster-general in Lisbon, an onerous but lucrative appointment owing to the Peninsular War. In September 1814 he returns to England. In July 1817, favoured by Lord Castlereagh, he goes to Copenhagen as consul to Iceland. He has to visit that remote island part of the kingdom of Denmark only once (June–August 1818) and in January 1820 finally leaves Copenhagen leaving his younger son, Thomas, in charge of consular affairs. With his wife and daughters, he settles in Paris. There in 1825, his elder son, Andrew Fitzgerald, fights a duel with Thomas Warren, a French army officer and son of Thomas Warren who had been Reynolds’s clerk, and is later a United Irishman. In 1831, he undergoes a religious experience and embraces evangelical Protestantism.

Reynolds dies in Paris on August 18, 1836, and is buried in a vault in the churchyard at Welton, near Brough, East Riding of Yorkshire.

(From: “Reynolds, Thomas” by C. J. Woods, Dictionary of Irish Biography, http://www.dib.ie, October 2009)


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Birth of Valentine Browne Lawless, 2nd Baron Cloncurry

Valentine Browne Lawless, 2nd Baron Cloncurry, Irish peer, politician and landowner, is born in Merrion Square in Dublin on August 19, 1773.

Lawless is the only surviving son of Nicholas Lawless, wool merchant, brewer, and banker, who becomes 1st Baron Cloncurry in 1789, and Margaret Lawless (née Browne), only daughter and heiress of Valentine Browne of Mount Browne, County Limerick. He is educated privately at Portarlington, Queen’s County (now County Laois), and at Blackrock, County Dublin. He enters Trinity College Dublin (TCD) in 1789, graduating BA in 1792. After completing a tour of Europe (1792–95) he returns to Ireland, where he joins the Society of United Irishmen and the loyalist yeomanry. Pressurized by his father, he decides to study law, and is at Middle Temple from 1795 to 1798. He later claims that at a dinner party in the spring of 1797 he hears the prime minister, William Pitt, discuss his plans for a legislative union with Ireland, prompting him to write an anti-union pamphlet in response. Like many of the claims in his published recollections, the story is unreliable.

During 1797 Lawless helps Arthur O’Connor form his United Irishman newspaper The Press, and Leonard McNally informs Dublin Castle that Lawless is its principal shareholder. In October 1797 Lawless attends a meeting of the executive directory of the United Irishmen, of which he is elected a member. Throughout this period and after his return to London he is carefully watched by the British secret service. His friendship with O’Connor, and the fact that he provides funds for Fr. James Coigly, arouse deep suspicion. After the outbreak of open rebellion in Ireland he is arrested at his lodgings in Pall Mall on May 31, 1798, on suspicion of high treason, and imprisoned for six weeks in the Tower of London. Arabella Jefferyes, sister of the Earl of Clare, apparently tries to extort money from Lawless in return for pleading his case to the Duke of Portland. He refuses the offer. On his release he tours England on horseback but is rearrested on April 14, 1799, and held until March 1801. His father votes for the Act of Union, hoping to secure his son’s release, and dies on August 28, 1799. Lawless succeeds him as 2nd Baron Cloncurry. His grandfather and his fiancée, Mary Ryal, also die while he is imprisoned.

Embittered by his experience, Lawless tours the Continent from 1801 to 1805 before returning to his family estate at Lyons Hill, Ardclough, County Kildare. Throwing himself into improving his estates and into local concerns, he founds the County Kildare Farming Society in 1814. He is also involved in canal developments and agricultural improvements in the country. Opposed to the rural constabulary bill of 1822, he supports Catholic emancipation and the attempts of Daniel O’Connell to repeal the Act of Union. He breaks with O’Connell in the 1830s when his friend, Henry Paget, 1st Marquess of Anglesey, is viceroy, because he believes repeal can now be achieved through official means. The rift is never healed.

In 1831, Lawless is admitted to the Privy Council of Ireland (PC) and an English peer but rarely attends the House of Lords. Involved in anti-tithe campaigns, he retires from politics in 1840. Travelling on the Continent in 1841 and 1842, he returns to defend O’Connell’s planned Clontarf meeting in the privy council but refuses to attend any further meetings after his advice on dealing with the Great Famine is ignored in 1846. In 1849 he publishes his personal reminiscences, which appear to have been ghost-written.

Lawless’s health begins to fail in 1851. He dies at the older family home, Maretimo House, Blackrock, on October 28, 1853, and is buried in the family vault at Lyons Hill.

Lawless first marries Elizabeth Georgiana, youngest daughter of Lieutenant-General Charles Morgan, at Rome on April 16, 1803. They have one son and one daughter. The marriage ends in divorce in 1811 after her adultery with Sir John Piers. In 1811, he then marries Emily, daughter of Archibald Douglas of England, and widow of Joseph Leeson. They have two sons and a daughter. The elder son, Edward, succeeds as 3rd Baron Cloncurry. He commits suicide in 1869 by throwing himself out of a third-floor window at Lyons Hill. The younger, Cecil-John, is an MP, but catches a chill at his father’s funeral and dies on November 5, 1853.

(From: “Lawless, Valentine Browne” by Patrick M. Geoghegan, Dictionary of Irish Biography, http://www.dib.ie, October 2009 | Pictured: Lyons House, Lyons Hill, Ardclough, County Kildare)