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The Union with Ireland Act 1800 Receives Royal Assent

The Union with Ireland Act 1800, which is one of the two complimentary Acts of Union 1800, receives royal assent on July 2, 1800, uniting the Kingdom of Great Britain and the Kingdom of Ireland to create the United Kingdom of Great Britain and Ireland. The act means Ireland loses its own independent Parliament and is now to be ruled from England. It will be 1922 before Ireland regains legislative independence.

Two acts are passed in 1800 with the same long title: An Act for the Union of Great Britain and Ireland. The short title of the act of the British Parliament is Union with Ireland Act 1800, assigned by the Short Titles Act 1896. The short title of the act of the Irish Parliament is Act of Union (Ireland) 1800, assigned by a 1951 act of the Parliament of Northern Ireland, and hence not effective in the Republic of Ireland, where it was referred to by its long title when repealed in 1962.

Before these acts, Ireland has been in personal union with England since 1542, when the Irish Parliament passes the Crown of Ireland Act 1542, proclaiming King Henry VIII of England to be King of Ireland. Since the 12th century, the King of England has been technical overlord of the Lordship of Ireland, a papal possession. Both the Kingdoms of Ireland and England later come into personal union with that of Scotland upon the Union of the Crowns in 1603.

In 1707, the Kingdom of England and the Kingdom of Scotland are united into a single kingdom: the Kingdom of Great Britain. Upon that union, each House of the Parliament of Ireland passes a congratulatory address to Queen Anne, praying her: “May God put it in your royal heart to add greater strength and lustre to your crown, by a still more comprehensive Union.” The Irish Parliament is both before then subject to certain restrictions that made it subordinate to the Parliament of England and after then, to the Parliament of Great Britain; however, Ireland gains effective legislative independence from Great Britain through the Constitution of 1782.

By this time access to institutional power in Ireland is restricted to a small minority: the Anglo-Irish of the Protestant Ascendancy. Frustration at the lack of reform among the Catholic majority eventually leads, along with other reasons, to a rebellion in 1798, involving a French invasion of Ireland and the seeking of complete independence from Great Britain. This rebellion is crushed with much bloodshed, and the motion for union is motivated at least in part by the belief that the union will alleviate the political rancour that led to the rebellion. The rebellion is felt to have been exacerbated as much by brutally reactionary loyalists as by United Irishmen (anti-unionists).

Furthermore, Catholic emancipation is being discussed in Great Britain, and fears that a newly enfranchised Catholic majority will drastically change the character of the Irish government and parliament also contributes to a desire from London to merge the Parliaments.

According to historian James Stafford, an Enlightenment critique of Empire in Ireland lays the intellectual foundations for the Acts of Union. He writes that Enlightenment thinkers connected “the exclusion of the Irish Kingdom from free participation in imperial and European trade with the exclusion of its Catholic subjects, under the terms of the ‘Penal Laws’, from the benefits of property and political representation.” These critiques are used to justify a parliamentary union between Britain and Ireland.

Complementary acts are enacted by the Parliament of Great Britain and the Parliament of Ireland.

The Parliament of Ireland gains a large measure of legislative independence under the Constitution of 1782. Many members of the Irish Parliament jealously guard that autonomy (notably Henry Grattan), and a motion for union is legally rejected in 1799. Only Anglicans are permitted to become members of the Parliament of Ireland though the great majority of the Irish population are Roman Catholic, with many Presbyterians in Ulster. Under the Roman Catholic Relief Act 1793, Roman Catholics regain the right to vote if they own or rent property worth £2 annually. Wealthy Catholics are strongly in favour of union in the hope for rapid religious emancipation and the right to sit as MPs, which only comes to pass under the Roman Catholic Relief Act 1829.

From the perspective of Great Britain’s elites, the union is desirable because of the uncertainty that follows the French Revolution of 1789 and the Irish Rebellion of 1798. If Ireland adopts Catholic emancipation willingly or not, a Roman Catholic Parliament could break away from Britain and ally with the French, but the same measure within the United Kingdom would exclude that possibility. Also, in creating a regency during King George III‘s “madness”, the Irish and British Parliaments give the Prince Regent different powers. These considerations lead Great Britain to decide to attempt the merger of both kingdoms and Parliaments.

The final passage of the Act in the Irish House of Commons turns on an about 16% relative majority, garnering 58% of the votes, and similar in the Irish House of Lords, in part per contemporary accounts through bribery with the awarding of peerages and honours to critics to get votes. The first attempt is defeated in the Irish House of Commons by 109 votes to 104, but the second vote in 1800 passes by 158 to 115.


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Birth of Dermot Ryan, Roman Catholic Archbishop of Dublin

Dermot Joseph Ryan, the Roman Catholic Archbishop of Dublin from 1972 until 1984, is born on June 26, 1924, in Clondalkin, Dublin.

Ryan is born to Andrew Ryan, a medical doctor, and Therese (née McKenna). In 1932, he goes to Belvedere College, Dublin. In 1942 he enters Holy Cross College, Drumcondra, and graduates with a first in Hebrew and Aramaic at University College Dublin in 1945. He spends a year at St. Patrick’s College, Maynooth before attending the Pontifical Irish College in Rome gaining his BD in 1948 at the Pontifical Lateran University, Rome. He returns to Clonliffe to complete his formation, and where he is ordained a priest on May 28, 1950. He returns to Rome to study at the Pontifical Gregorian University, gaining a Licentiate in Sacred Theology in 1952. In 1954 he is awarded an MA in Semitic Languages from the National University of Ireland (NUI), followed by a licentiate in sacred scripture at the Pontifical Biblical Institute.

Ryan is Professor of Oriental Languages at University College Dublin before his appointment by Pope Paul VI as Archbishop of Dublin and Primate of Ireland on December 29, 1971. Maintaining his connection and interest in oriental studies, he serves as chairman of the trustees of the Chester Beatty Library from 1978 to 1984.

Ryan is ordained a bishop by Pope Paul VI in Rome, assisted by Cardinals Bernardus Johannes Alfrink and William Conway (Archbishop of Armagh and Primate of All Ireland), on February 13, 1972. At the time of his appointment, he is seen as a liberal and a reformer in the Church.

During his term, Ryan consolidates much of the expansion of the archdiocese which had taken place during the term of his predecessor. He also oversees the fuller implementation of the reforms of Vatican II. He is particularly interested in liturgical reform.

Seen as a Liberal, following the episcopacy of John Charles McQuaid, in November 1972, Ryan becomes the first Roman Catholic archbishop to attend a Church of Ireland service in Christ Church Cathedral, Dublin, and holds an interdenominational service in St. Mary’s Pro-Cathedral. He also supports “Ballymascanlon talks,” an inter-church initiative to try to bring communities together and bring peace to Northern Ireland.

Ryan also takes a traditional stand on social issues, including poverty, family life and opposition to abortion. He strongly promotes the Eighth Amendment of the Constitution of Ireland in 1983, granting the equal right to life to mother and unborn.

As Archbishop, Ryan gives the people of Dublin a public park on a site earmarked by his predecessors for a proposed cathedral. It is named “Archbishop Ryan Park” in his honour. The land, at Merrion Square, is a gift from the archbishop to the city of Dublin.

Ryan dies at the age of 60 in Rome on February 21, 1985, following a heart attack. He is buried in St. Mary’s Pro-Cathedral.


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Birth of John Edgar, Minister & Professor of Theology

John Edgar, minister, professor of theology, moderator of the Secession Synod in 1828 and moderator of the Presbyterian Church in Ireland in 1842 is born near Ballynahinch, County Down, on June 13, 1798. He is Honorary Secretary to the Presbyterian Home Mission during the Great Famine in 1847.

Edgar is the eldest son of Samuel Edgar (1766-1826) and Elizabeth McKee (1771-1839). He attends the Royal Belfast Academical Institution where he excels as a student. He is ordained a minister in the Presbyterian church in 1820. He becomes D.D. of Hamilton College in Kirkland, New York, in 1836, is elected moderator of the Presbyterian Church in Ireland for 1842–43, and obtains LL.D. of New York in 1860.

Edgar is known as the origin of the Temperance movement in Ireland because he pours alcohol out his window in 1829. On August 14, 1829, he writes a letter in the Belfast Telegraph advocating temperance.

Edgar forms the Ulster Temperance Movement. In 1834, he tells a parliamentary committee inquiring into the causes and consequences of drunkenness in the United Kingdom that there are 550 “dram shops” in Belfast and 1,700 shops selling intoxicants in Dublin as well as numerous illicit distillers “even in the most civilised districts of Ulster.”

Edgar is also the founder of the Ulster Female Penitentiary in 1839 which is a residential home for prostitutes. He is also instrumental in getting the Deaf, Dumb and Blind Institute set up in Belfast. A meeting which leads to the establishment of the Presbyterian Orphan Society is held in 1866 in his drawing room.

Edgar is also involved in the relief effort by the Presbyterian church in Connacht during the Irish famine. The church is accused of proselytizing during the famine period. In the May Street Presbyterian Church he says, “I hope soon to have an opportunity of directing public attention to spiritual famine in Connacht, but our effort now is to save the perishing body … Our brother is starving, and, till we have satisfied his hunger, we have no time to inquire whether he is Protestant or Romanist.”

Edgar is interested in Gaelic language and culture, and is critical of other Protestant faiths particularly the Church of Ireland (Anglican) for not preaching in the Irish language.

Edgar dies at the age of 68 on August 26, 1866, in Cremore, Rathgar, Dublin, where he had gone to get medical treatment. He is survived by his wife Susanna, and is buried in Balmoral Cemetery, Belfast.


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Birth of James Somers, Irish Recipient of the Victoria Cross

Sergeant James Somers VC, an Irish recipient of the Victoria Cross, the highest and most prestigious award for gallantry in the face of the enemy that can be awarded to British and Commonwealth forces, is born in Belturbet, County Cavan on June 12, 1894.

Somers is 21 years old, and a sergeant in the 1st Battalion, Royal Inniskilling Fusiliers, British Army during World War I when the following deed takes place for which he is awarded the Victoria Cross.

On July 1-2, 1915, in Gallipoli, Turkey, when, owing to hostile bombing, some of his troops had retired from a sap, Sergeant Somers remains alone there until a party brings up bombs. He then climbs over into the Turkish trench and bombs the Turks with great effect. Later on, he advances into the open under heavy fire and holds back the enemy by throwing bombs into their flank until a barricade has been established. During this period, he frequently runs to and from his trenches to obtain fresh supplies of bombs.

In a letter to his father, Somers writes:

“I beat the Turks out of our trench single-handed and had four awful hours at night. The Turks swarmed in from all roads, but I gave them a rough time of it, still holding the trench. It is certain sure we are beating the Turks all right. In the trench I came out of, it was shocking to see the dead. They lay, about three thousand Turks, in front of our trenches, and the smell was absolutely chronic. You know when the sun has been shining on those bodies for three or four days it makes a horrible smell; a person would not mind if it was possible to bury them. But no, you dare not put your nose outside the trench, and if you did, you would be a dead man.”

Somers had previously been severely wounded during the Retreat from Mons in August 1914.

Later in the war, Somers serves with the Royal Army Service Corps on the Western Front. He dies at the age of 24 on May 7, 1918, leaving behind his parents, wife and son. He is buried with full military honours in Modreeny Church of Ireland cemetery. His Union Jack-draped coffin is carried on a gun carriage, led by the Pipe Band of the Queen’s Own Cameron Highlanders. His headstone states simply: “He stood and defended. The Lord wrought a great wonder.”


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Death of Mark Fulton, Loyalist & Loyalist Volunteer Force Leader

Mark Fulton, a Northern Irish loyalist and leader of the Loyalist Volunteer Force (LVF), is found hanged in his cell at Maghaberry Prison on June 10, 2002, an apparent suicide, while awaiting trial on charges of conspiracy to murder a man from a rival loyalist paramilitary organisation.

Fulton is born in Portadown, County Armagh in 1961, one of the children of Jim Fulton, a former British soldier who works as a window cleaner. His mother, Sylvia (née Prentice), comes from a family of wealthy car dealers. He grows up in the working class Protestant Killycomain area.

Following the outbreak of the Troubles in the late 1960s, Fulton’s father becomes a member of the Ulster Defence Association (UDA). According to journalist Susan McKay, senior Ulster Volunteer Force (UVF) members Robin “the Jackal” Jackson and Harris Boyle are frequent visitors to the Fulton home in the early 1970s. Jackson, one of the alleged leaders of the gang which carried out the 1974 Dublin car bombings, becomes the commander of the UVF’s Mid-Ulster Brigade in July 1975. Four days later, Boyle is blown up after placing a bomb on the Miami Showband’s minibus after the band is stopped at a bogus checkpoint by UVF gunmen, and three band members shot dead.

Fulton leaves school early and promptly joins the Mid-Ulster UVF, being sworn in at the age of 15. His early activity includes being part of the UVF gang that opens fire on a Craigavon mobile sweetshop on March 28, 1991, killing two teenaged girls and one man, all Catholics. The attack is allegedly planned by Robin Jackson.

In the early 1990s, Billy Wright, also from Portadown, takes over command of the UVF Mid-Ulster Brigade from Jackson. The Mid-Ulster Brigade, founded in 1972 by its first commander, Billy Hanna, operates mainly in the Lurgan and Portadown areas. Fulton soon becomes Wright’s closest associate and right-hand man and has an “extreme fixation and obsession over Wright.” He even has an image of Wright tattooed over his heart.

Fulton is alleged to have perpetrated twelve sectarian killings in the 1990s, and reportedly is implicated in many other attacks. His victims are often questioned about their religion prior to their killings, and sometimes they are killed in front of their families. He is very violent and has a quick temper. Wright is the only person who is able to control him. A Royal Ulster Constabulary (RUC) detective who knows both of them says that whenever they are stopped by the police in the 1990s, Wright is “coolness personified,” while Fulton rage’s, shouts and makes threats.

Although he is brought up in the Church of Ireland religion, Fulton is a follower of the Reverend Ian Paisley, founder and moderator of the Free Presbyterian Church of Ulster. In appearance he is heavily tattooed and is known for his habit of always wearing a waistcoat.

The Mid-Ulster Brigade calls themselves the “Brat Pack,” which journalist Martin O’Hagan of the Sunday World altered to “Rat Pack.” After the nickname of “King Rat” is given to Wright by local Ulster Defence Association commander Robert John Kerr as a form of pub bantering, O’Hagan takes to describing Wright by that term. This soubriquet is thereafter used by the media, much to Wright’s fury. This leads him to issue threats against O’Hagan and all journalists who work for the newspaper. The unit initially welcomes the Combined Loyalist Military Command ceasefire in October 1994; however, things change drastically over the next few years.

Following the order given in August 1996 by the UVF’s Brigade Staff (Belfast leadership) for Wright and the Portadown unit of the Mid-Ulster Brigade to stand down, Fulton remains loyal to Wright and defies the order. This comes after the Mid-Ulster UVF’s killing of a Catholic taxi driver, Michael McGoldrick, while the UVF are on ceasefire. After Wright defies a UVF order to leave Northern Ireland, he forms the breakaway Loyalist Volunteer Force, taking the members of the officially-disbanded Portadown unit with him, including Fulton.

Fulton, as Wright’s deputy, assumes effective control of the LVF when Wright is sent to the Maze Prison in March 1997. When Wright is shot dead by the Irish National Liberation Army (INLA) in December 1997, in a prison van while being taken to the Maze’s visitor block, Fulton assumes control of the LVF. He is deeply affected by Wright’s death, and reportedly spends many nights alone by his grave. In May 1998, the LVF calls a ceasefire. It is accepted by the Northern Ireland Office six months later.

Fulton is arrested in 1998 after shooting at an off-duty soldier in Portadown. He is heavily intoxicated at the time and sentenced to four years imprisonment. While he is out on compassionate leave in early 1999, he allegedly organises the killing of Catholic lawyer Rosemary Nelson. During the Drumcree standoff, Nelson had represented the Catholic Portadown residents who opposed the Orange Order‘s march through the predominantly nationalist Garvaghy area. She is blown up by a car bomb on March 15, 1999, outside her home in Lurgan. The bomb is allegedly made by a man from the Belfast UDA but planted by Fulton’s associates acting on his orders.

Colin Port, the Deputy Chief Constable of  Norfolk Constabulary who heads the investigation into Nelson’s death, says “without question” Fulton is the person who had masterminded her killing. Although he is back in prison at the time, he is excited when he hears the news of her death on the radio. He is linked to the killing by police informers but not forensics. It is also revealed that prior to his own death, Wright had threatened to kill Nelson in the belief she had defended Irish Republican Army (IRA) volunteers. Fulton is released from prison in April 2001.

On June 10, 2002, Fulton, who has been held on remand in HM Prison Maghaberry since December 2001, is found dead in his prison cell with a leather belt around his neck. He is found on his bed rather than hanging from the ceiling, leading to speculation that his death had been accidentally caused by autoerotic asphyxiation. Friends claim he had expressed suicidal thoughts due to both his failure to recover from his close friend Wright’s death, as well as his fears that he was suffering from stomach cancer. Some reports suggest his unstable mental state had seen him stand down as leader several weeks before his death, with the LVF’s power base transferred to Belfast. He was also afraid that rival loyalist inmates wished to kill him inside the prison.

At the time of his death, Fulton is awaiting trial, having been charged with conspiracy to murder Rodney Jennett, a member of a rival loyalist paramilitary organisation, in connection with an ongoing feud. He leaves behind his wife, Louise and two children, Lee and Alana. His funeral is attended by 500 mourners, including a number of senior loyalist paramilitaries, including Johnny Adair and John White, who act as pallbearers alongside Fulton’s brother Jim and son, Lee. After a service at St. Columba’s Parish Church, he is interred in Kernan Cemetery in Portadown.


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Death of Columba, Founder of the Monastery of Iona

Columba (or Colum Cille), Irish abbot and missionary evangelist credited with spreading Christianity in what is today Scotland at the start of the Hiberno-Scottish mission., dies on June 9, 597.

He is born into the Cenél Conaill, a branch of the Northern Uí Néill, then Ireland’s most powerful dynasty. His place of birth is reputedly Gartan in modern day County Donegal, though there is no contemporary evidence for this.

His is the son of Fedlimid, who is said to be a great-grandson of Niall Nóigiallach, and his wife Eithne. The Irish form of his name, Colum Cille, has been taken to mean ‘Dove of the Church’. He is fostered and baptised by a priest named Cruithnechán, who lives near his birthplace. It is reputed that he undergoes schooling in bardic studies. His biographer, Adomnán (c. 624–704), states that he receives monastic training under a bishop whom he names variously as Findbarr or Finnio, who can most likely be identified as Finnian of Movilla. Otherwise little is known of his early life.

Adomnán states that Columba leaves Ireland in his forty-second year. Later tradition records that his departure is an act of penitence for instigating the battle of Cúl Dreimhne in 561, supposedly because he surreptitiously copies a Psalter lent to him by his former master, Finnian. Adomnán simply states, however, that he leaves Ireland to become a “pilgrim for Christ.” He probably also wishes to sever himself from the secular concerns arising from his family connections. Whatever the reason, he remains in Scotland for the rest of his life, returning to Ireland only on a few occasions.

His choice of Iona, an island off the Ross of Mull on the western coast of Scotland, as a monastic refuge is influenced by the contacts that his family has with the kingdom of Dál Riata and its rulers. Certainly it is under Dál Riata patronage that he subsequently founds the island monasteries of Campus Lunge (on Tiree) and Hinba, which more recent opinion takes to have been the island of Colonsay. He also founds churches in Inverness, probably following on his meeting with and likely conversion of Bridei I, king of the Picts. All of Iona’s foundations, on both sides of the Irish Sea, are under the headship of the abbot of the mother-house, and many of the abbots of the most important houses of the paruchia of Iona are of Columba’s kin-group. Although many foundations elsewhere in Scotland and in Northumbria are later attributed to him, it is doubtful whether Iona evangelises outside of Ireland, Dál Riata and Pictland. Yet there can be no doubt of his political influence. He “ordains” Áedán king of Dál Riata, and his influence and connections enable him to strengthen the alliance between the Uí Néill and Dál Riata.

One of the few, if not the only, times he leaves Scotland is toward the end of his life, when he returns to Ireland to found the monastery at Durrow.

According to traditional sources, Columba dies in Iona on Sunday, June 9, 597, and is buried by his monks in the abbey he created. However, Dr. Daniel P. McCarthy disputes this and assigns a date of 593 to Columba’s death. The Annals record the first raid made upon Iona in 795, with further raids occurring in 802, 806 and 825. Columba’s relics are finally removed in 849 and divided between Scotland and Ireland.

Colmcille is one of the three patron saints of Ireland, after Patrick and Brigid of Kildare. He is the patron saint of the city of Derry, where he founded a monastic settlement in c. 540. The Catholic Church of Saint Colmcille’s Long Tower, and the Church of Ireland St. Augustine’s Church both claim to stand at the spot of this original settlement. The Church of Ireland Cathedral, St. Columb’s Cathedral, and the largest park in the city, St. Columb’s Park, are named in his honour. The Catholic Boys’ Grammar School, St. Columb’s College, has him as Patron and namesake.

St. Columba’s National School in Drumcondra is a girls’ school named after the saint.

St. Colmcille’s Primary School and St. Colmcille’s Community School are two schools in Knocklyon, Dublin, named after him, with the former having an annual day dedicated to the saint on June 9.

The town of Swords, Dublin is reputedly founded by Colmcille in 560 AD. St. Colmcille’s Boys’ National School and St. Colmcille’s Girls’ National School, both located in the town of Swords, are also named after the Saint as is one of the local Gaelic teams, Naomh Colmcille.

The Columba Press, a religious and spiritual book company based in Dublin, is named after Colmcille.

Aer Lingus, Ireland’s national flag carrier has named one of its Airbus A330 aircraft in commemoration of the saint (reg: EI-DUO).

(Pictured: Columba banging on the gate of Bridei, son of Maelchon, King of Fortriu)


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The 1886 Belfast Riots

The 1886 Belfast riots are a series of intense riots that begin in Belfast on June 4, 1886, and continue throughout the summer and autumn of 1886.

In the late 19th century, Catholics began to migrate in large numbers to the prosperous city of Belfast in search of work. By the time of the riots, Catholics make up over one-third of the population of the city. This migration brings with it sectarian tensions as Catholics and Protestants competed for jobs. As the minority, Catholics find themselves discriminated against in this area and are kept at the lower end of the labour market.

At this time there is a real possibility that the British government will establish a devolved Irish parliament (see Irish Home Rule Movement). Belfast Catholics believe that a devolved Irish government will be sympathetic to their situation and end the discrimination. Belfast Protestants believe this as well, and fear the end of their privileged position.

In April 1886, Prime Minister William Gladstone introduces a Home Rule Bill. The Bill is defeated in the House of Commons on June 8. The future Leader of the Conservative Party, Lord Randolph Churchill visits Belfast after the defeat of the Bill where he makes speeches against the possibility of future Home Rule Bills. He is said to have “…excited sectarian passions which expressed themselves in horrible assaults on the Nationalist minority.”

The introduction of the Bill leads to renewed sectarian tensions in Belfast. On June 3, a Catholic navvy sneers to a Protestant co-worker that under an Irish government Protestants will never get hired, even in Belfast. This represents the very worst fears of Protestants towards Home Rule and the story quickly spreads throughout Belfast. This leads to clashes between Protestant and Catholic shipyard labourers.

The riots intensif on June 8, the day that the Home Rule Bill is defeated in parliament. Celebrations are held throughout the city to celebrate the defeat. Some of the revellers attack Catholic homes and businesses. The police find themselves unable to cope with the situation. Reinforcements are sent in from other parts of Ireland. Most of the reinforcements are Catholic. A rumour that the reinforcements have been sent by Gladstone to punish Belfast Protestants for opposing Home Rule spreads throughout the city. It is encouraged by popular preachers such as Hugh Hanna and his Church of Ireland counterpart, the city’s Orange Order Grand Master, Rev. Richard Rutledge Kane.  In the midst of the disorder, Kane declares that unless the police are disarmed, 200,000 armed Orangemen will relieve them of their weapons. The rioters thus begin to attack the police, and later the soldiers. Running battles between security forces and rioters lasts until June 14.

On June 22, the reinforcements are sent home by the city government, although some are kept as trouble is expected on July 12, the date of annual Protestant celebrations. Trouble does indeed erupt on the 12th and, contrary to the expectations of the government, the police find themselves overwhelmed by the Protestant attackers. Reinforcements have to be sent into Belfast again, and the threat of over 2,000 police officers and soldiers descending on the city causes the rioters to quit by July 14.

On the last Saturday of July, Hanna holds his annual outing for the Protestant children of Belfast. This outing usually involves a trip to the countryside, with marching and drumming along the way. Hanna agrees to comply with the city’s request that he forgo the drumming and marching due to the tense situation. As the outing makes its way through Belfast, disappointed local Protestants join in to march with their own drums and anti-Catholic banners. Marchers deliberately provoke the Catholics by marching into Catholic areas. Taunting quickly gives way to heavy street fighting between Catholics, Protestants and police. Bloody clashes on par with the riots in June last for a few days, but low-intensity rioting continues until September.

Officially thirty-one people are killed in the riots, although George Foy, who makes surgical reports on the riots, reckons that the real death toll might be as high as fifty. Hundreds are injured. Over four hundred arrests are made. An estimated £90,000 worth of property damage is incurred, and local economic activity is significantly compromised.


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Birth of Thomas Gilmartin, Archbishop of Tuam

Thomas Patrick Gilmartin, Irish clergyman of the Roman Catholic Church, is born in Castlebar, County Mayo, on May 18, 1861. He serves as Bishop of Clonfert from 1909 to 1918 and Archbishop of Tuam from 1918 to 1939.

Gilmartin is the son of Michael Gilmartin, Rinshiona, Castlebar.[1] He is educated at the Franciscan monastery boys school in Errew and at O’Dea’s Academy in Castlebar. He attends St Jarlath’s College in Tuam, and then St Patrick’s College, Maynooth. Following his ordination to the priesthood in 1883, he becomes a professor of mathematics and natural science at St Jarlath’s.

In 1891, Gilmartin serves as Dean of Formation and Vice-President of St Patrick’s College, Maynooth. He is awarded a Doctor of Divinity by Rome in 1905.

He was appointed the Bishop of the Diocese of Clonfert by the Holy See on July 3, 1909 and is consecrated on 13 February 1910 by the Most Reverend John Healy, Archbishop of Tuam. On the death of Archbishop Healy, he was translated to the Metropolitan see of Tuam as archbishop on July 10, 1918.

During the Irish War of Independence, Archbishop Gilmartin speaks out strongly against violence. In January 1920, he criticizes the “undisguised ruffianism” in the rebel ranks. He counsels his priests that whatever their personal political beliefs, they should not take an aggressive part on behalf of either side. However, many younger clerics support Sinn Féin and the IRA.

Gilmartin is involved in the controversy over the appointment of Letitia Dunbar, a member of the Church of Ireland and graduate of Trinity College, Dublin, to the County Mayo librarianship in 1931.

T.H. White describes meeting the Archbishop on the top of Croagh Patrick on an annual Reek Sunday pilgrimage during the 1930s in his book The Godstone and the Blackymor and having a cup of tea with him on the top after overenthusiastically kissing his ring.

Gilmartin dies at the age of 78 in office in Tuam on October 14, 1939.

Gilmartin writes the memoir of Primate Joseph Dixon in Healy’s Centenary History of Maynooth in 1895. He is also a contributor to the Irish Ecclesiastical Record, the Irish Theological Quarterly, and the Catholic Encyclopedia.


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Death of Basil Maturin, Catholic Priest & Writer

Basil William Maturin, Irish-born Anglican priest, preacher and writer who later converts to Catholicism, dies aboard the RMS Lusitania after it is torpedoed by a German U-boat and sinks on May 7, 1915.

Maturin is born on February 15, 1847, at All Saints’ vicarage, Grangegorman, Dublin, the third of the ten children of the Rev. William Basil Maturin and his wife, Jane Cooke (née Beatty). The Maturins, a prominent Anglo-Irish family of Huguenot ancestry, have produced many influential Church of Ireland clergymen over the generations, the most notable being Maturin’s grandfather, the writer Charles Robert Maturin. His own father, whose tractarian convictions are considered too “high church” for many in Dublin, is a somewhat controversial figure in the church. Religion plays a huge part in the Maturin children’s lives. Two of his brothers enter the church and two sisters become nuns. As a young man, he assists in training the choir and playing the organ at his father’s church. Educated at home and at a Dublin day school, he goes on to attend Trinity College Dublin (TCD), from where he graduates BA in 1870.

Though he initially intends to make a career in the army as an engineer, a severe attack of scarlet fever around 1868, and the death of his brother Arthur, changes his outlook on life, and he decides to become a clergyman. He is ordained a deacon in 1870 and later that year goes as a curate to Peterstow, Herefordshire, England, where his father’s friend Dr. John Jebb is rector. He subsequently joins the Society of St. John the Evangelist, entering the novitiate at Cowley, Oxford, in February 1873. As a Cowley father he is sent in 1876 to establish a mission in Philadelphia, Pennsylvania, where he works as an assistant priest and, from 1881, as rector of Saint Clement’s Church. Though he proves to be an effective clergyman and popular preacher, his growing religious doubts and increasing interest in Catholicism results in his returning to Oxford in 1888. Then follows a six-month visit in 1889–90 to a society house in Cape Town, South Africa. He returns to Britain, where he preaches, and conducts retreats around the country and occasionally on the continent. In 1896 he produces the first in a series of religious publications, Some Principles and Practices of Spiritual Life.

Maturin’s continuing religious anxieties eventually lead to his conversion to Catholicism on March 5, 1897, at the Jesuit Beaumont College outside London. He then studies theology at the Canadian College, Rome, and is ordained there in 1898. Following his return to England he lives initially at Archbishop’s House, Westminster, and undertakes missionary work. He then serves at St. Mary’s, Cadogan Street, in 1901. He becomes parish priest of Pimlico and, in 1905, having joined the newly established Society of Westminster Diocesan Missionaries, organises the opening of St. Margaret’s chapel on St. Leonard’s Street, where huge crowds come to hear his sermons. As a Catholic priest, he returns to Ireland on several occasions, and frequently preaches at the Carmelite church, Clarendon Street, Dublin. His attempt, at the age of sixty-three, to enter into monastic life at the Benedictine monastery at Downside, in 1910, proves unsuccessful. He returns to London and begins working in St. James’s, Spanish Place, while maintaining his preaching commitments. He continues to write, publishing Self-Knowledge and Self-Discipline (1905), Laws of the Spiritual Life (1907) and his autobiographical The Price of Unity (1912), in which he traces his gradual move toward Catholicism. His sermons, like his approach when hearing confessions, are said to have much appeal for their integrity. Despite his influence as a preacher, he seems often feel that his life and vocation lack real purpose and at times he suffers from depression.

After a brief visit to the United States in 1913, Maturin accepts the post of Catholic chaplain at the University of Oxford in 1914. He travels to New York in 1915 and, after preaching there throughout the spring, boards the RMS Lusitania in May to return to England. The liner is torpedoed and sinks on May 7, 1915, off the southern coast of Ireland. He assists his fellow passengers in the last minutes, and it is presumed that he refuses a life jacket, as they are in short supply. His body washes ashore. A service is held for him at Westminster Cathedral.

Maturin’s friend Wilfrid Philip Ward edits a collection of his spiritual writings, Sermons and Sermon Notes, in 1916.

(From: “Maturin, Basil William” by Frances Clarke, Dictionary of Irish Biography, http://www.dib.ie, October 2009)


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Birth of Robert Gwynn, Church of Ireland Clergyman & Academic

Robert Malcolm Gwynn, Church of Ireland clergyman and academic whose entire working life is spent at Trinity College Dublin (TCD), is born in Ramelton, County Donegal, on April 26, 1877. In his youth, he is also an outstanding cricketer.

Gwynn is one of eight brothers and two sisters born to the Reverend John Gwynn, Dean of Raphoe, and Lucy Josephine Gwynn, daughter of the Irish patriot William Smith O’Brien.

Gwynn is educated at St. Columba’s College, Dublin, and Trinity College Dublin. In 1896 he heads the list of Foundation Scholars in Classics at TCD. In 1898 he graduates Bachelor of Arts, gaining a “first of firsts” with gold medals in Classics and Modern Literature.

In 1900, along with his brother Edward Gwynn and others, Gwynn founds the Social Services (Tenements) Company to provide housing for poor families in Dublin. He subsequently spends many periods working with the poor in Dublin’s slums. He is instrumental in founding the Trinity Mission, which serves slum dwellers in Belfast, and is for many years actively involved in the Dublin University Fukien Mission (later the Dublin University Far Eastern Mission), eventually becoming its chairman and president.

He is ordained deacon in 1906, achieving full priesthood two years later. He is the only one of Rev. John Gwynn’s sons to be ordained, and he never serves in a parish. That same year, he proceeds to MA and is elected a Fellow of Trinity College Dublin.

In 1907 Gwynn is appointed Lecturer in Divinity and Tutor. He remains Lecturer in Divinity until 1919 and continues as Tutor until 1937. He is appointed Chaplain of TCD in 1911, retaining that post until 1919.

In January 1909 he is appointed Acting Warden of his old school, St. Columba’s College, which is facing a major financial crisis. He keeps the institution afloat until a new warden is appointed.

Horrified by the brutality of the Dublin Metropolitan Police (DMP) toward strikers during the lockout in 1913, Gwynn becomes a prominent advocate of the workers’ cause and joins the Industrial Peace Committee. On November 12, 1913, when the committee is barred from holding its meeting at the Mansion House, he invites the members to his college rooms at No. 40, New Square. It is this meeting that leads to the foundation of the Irish Citizen Army (ICA). In their history of Trinity College McDowell and Webb observe, “Gwynn’s support for the ‘army’ concept was based simply on the idea that military-style discipline would keep unemployed men fit and give them self-respect. ‘Sancta simplicitas!'”

In 1914 Gwynn marries Dr. Eileen Gertrude Glenn, a rector’s daughter from Pomeroy, County Tyrone. They have six children.

In 1916 Gwynn is appointed Professor of Biblical Greek, a post he holds for forty years (1916-56). During those four decades, he holds a number of other, often overlapping, academic appointments at the university, including Professor of Hebrew (1920-37), Registrar (1941), Vice-Provost (1941-43), Senior Lecturer (1944-50), and Senior Tutor (1950-56). In 1937 he is co-opted to Senior Fellowship. He is made an honorary fellow in 1958.

When the Dublin University Fabian Society is formed. Gwynn becomes one of its vice-presidents.

Like several of his brothers, Gwynn is a fine cricket player, in his youth captaining both his school XI and the Dublin University XI. A right-handed batsman and right-arm slow bowler, he plays once for the Ireland cricket team in 1901. He also plays four first-class matches for Dublin University in 1895. He retains a lifelong interest in the sport, and John V. Luce portrays him as President of the Dublin University Cricket Club, with his “tall rangy figure … a familiar sight at matches in College Park.”

Gwynn is tall and athletic, but in later life suffers from deafness. To aid his hearing he carries a large ear trumpet with him and this, together with his height and glowing white hair, makes him an impressive and instantly recognizable figure around Trinity College. In character, he is patient, kind and wise, but at the same time resolute and tough. His nephew-in-law, the late Archbishop of Armagh, George Simms, remarks that his “gentle humility inspired trust and drew confidences, his stubborn integrity brought surprises for those who mistook charity for easy-going indifference,” and spoke of his “Athanasian courage.”

Gwynn dies in Dublin at the age of 85 on June 25, 1962. He is buried in Whitechurch churchyard.