He is appointed Dean of Cork in 1952. Consecrated a bishop, he serves as Bishop of Cork, Cloyne and Ross, between 1952 and 1956. At forty-two, he is the youngest Church of Ireland clergyman appointed to a bishopric since John Gregg in 1915. He serves as Archbishop of Dublin from 1956 to 1969. During this time, he maintains a courteous relationship with John Charles McQuaid, his Roman Catholic counterpart as Archbishop of Dublin. From 1969 to 1980, he serves as Archbishop of Armagh.
Alongside CardinalWilliam Conway, Simms chairs the first official ecumenical meeting between the leaders of Ireland’s Protestant Churches and the Catholic Church in Ballymascanlon Hotel, Dundalk, County Louth, on September 26, 1973, an important meeting amidst the increasing violence in Northern Ireland. The meeting is protested by Ian Paisley.
Simms is a scholar, and publishes research on topics including the history of the Church of Ireland, and theological reflections on key texts including the Book of Kells, Saint Patrick’s Breastplate, and the Sarum Primer. He is also a fluent speaker of the Irish language.
Simms is also an accomplished journalist, and the author of many newspaper obituaries. His weekly Thinking Aloud column in The Irish Times is a popular reflection, and runs continuously for thirty-eight years. He also works on the research, preparation, and even performs the presentation, of a number of television programmes.
In 1978, Simms is made an honorary fellow of Trinity College Dublin.
Simms is the uncle of mathematician David J. Simms. In 1941, he marries Mercy Felicia Gwynn. They have five children. He dies in Dublin on November 15, 1991. He is interred with his wife in the cemetery attached to St. Maelruain’s Church, Tallaght, County Dublin.
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Northern Ireland, and hence not effective in the Republic of Ireland, where it was referred to by its long title when repealed in 1962.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.
Dickey is the son of Edward O’Rorke Dickey. He later marries Eunice Emmeline Howard and they have one son, Daniel. He is educated at Wellington College and Trinity College, Cambridge. He studies painting under Harold Gilman at the Westminster School of Art.
Dickey becomes the first curator of The Minories in Colchester, Essex, a post he holds for five years from 1957 to 1962.
Dickey is a founder member of the Society of Wood Engravers in 1920, and exhibits with them from 1920 to 1924. He is at his most active in the early 1920s and virtually all his engravings date from this period.
In 1922 Dickey contributes a wood engraving to Contemporary English Woodcuts, an anthology of wood engravings produced by Thomas Balston, a director at Gerald Duckworth and Company and an enthusiast for the new style of wood engravings. Campbell Dodgson, Keeper of Prints and Drawings at the British Museum, writes about him in his introduction to the book Mr. Hagreen and Mr. Dickey are among the engravers who rely very much upon the effective use of white lines and spaces. This is a limited edition of 550 copies, as is the only book that he illustrates with wood engravings, Workers by the Irish writer Richard Rowley, published by Balston at Duckworth in 1923.
Comparatively little is known of his early life, and it has been suggested that he was illegitimate and took his mother’s surname and that his father’s surname was actually Gannon. He emigrates with his father to Baltimore, Maryland, in 1793, eventually settling in Philadelphia, Pennsylvania. A short time after their arrival, the friend who had invited them and offered them food and hospitality dies of yellow fever. Several days later, his father also succumbs to the same disease.
One morning, while Brown is wandering along the banks of the Delaware River, he meets the captain of a ship then moored in port. The captain inquires if he wants employment and Brown agrees. The captain engages him as a cabin boy, thereby setting him on the naval promotion ladder, where he works his way to the captaincy of a merchant ship. After ten years at sea, where he develops his skills as a sailor and reaches the rank of captain, Brown is press-ganged into a Royal Navy warship. British impressment of American sailors is one of the primary issues leading to the War of 1812.
During the Napoleonic Wars, Brown escapes the ship he is serving on, a galley, and scuttles the vessel. However, the French do not believe he had assisted them and imprison him in Lorient. On being transferred to Metz, he escapes, disguised in a French officer’s uniform. However, he is recaptured and is imprisoned in the fortress of Verdun. In 1809, he escapes from there in the company of a British Army officer named Clutchwell, and eventually reaches German territory.
Returning to England, Brown renounces his maritime career and on July 29, 1809, he marries Elizabeth Chitty, daughter of an English shipping magnate, in Kent. As he is a Catholic and she a Protestant, they agree to raise their sons as Catholics and their daughters as Protestants. Despite lengthy periods of enforced separation, they have nine children. He leaves the same year for the Río de la Plata on board Belmond and sets himself up as a merchant in Montevideo, Uruguay.
Late in 1811 Brown settles in Buenos Aires just as a criollo rebellion against Spanish colonial rule in Argentina is gaining strength. By April 1812, he is developing a coastal shipping business in fruit and hides. As the Spanish naval blockade of 1812–14 begins to choke trade, he is first commissioned by the patriot government as a privateer licensed to raid Spanish merchantmen, and then, on March 1, 1814, invited to take charge of a small rebel naval squadron to contest Spanish control of the Río de la Plata estuary. Leading a fleet of nineteen ships, he fixes with great speed on a set of wartime naval routines and signaling methods, and organises a system of discipline, founding the navy on principles that pay exceptional attention to the welfare of ordinary seamen.
In early March 1814, Brown shows personal courage and incisive skill in outwitting and defeating a more powerful Spanish force near Martín García Island, thereby dividing the Spanish blockade. A Spanish attempt in May 1814 to break his blockade of Montevideo is decisively crushed by him and his makeshift navy, and the Spanish strongholds on the Atlantic coast collapse, ending open war. In 1815 and 1816, however, he carries out skirmishing raids on military and commercial targets belonging to Spanish South American possessions, until detained by a British colonial governor in Barbados in July 1816 for alleged infringements of international rules of trade.
Illness, and a tortuous but ultimately successful appeal process, take up most of 1817–18, but when Brown returns to Argentina in October 1818, political enemies set in motion a prosecution for alleged disobedience of orders. Cashiered in August 1819, then restored in rank but forced to retire, he attempts suicide the following month. Convalescence and resumption of his trading concern occupies him for several years.
A repentant government renews Brown’s command of the navy in December 1825, when war breaks out with Brazil. Though vastly outnumbered by the Brazilian fleet, he shows audacity and great finesse in a number of successful engagements in the Plate estuary in 1826, roving up the Brazilian coast on occasion to create great confusion. In February 1827, he triumphs in a series of actions known as the Battle of Juncal. After another year of commercial privateering against the Brazilian merchant fleet, he is one of two delegates selected to sign peace terms with Brazil in October 1828.
Retiring from active service that month, Brown tries to remain neutral as civil war erupts in Argentina, but reluctantly accepts the post of governor of Buenos Aires under General Juan Lavalle from December 1828 to May 1829, when he resigns in disgust at government excesses. During 1829–37 he holds aloof from the despotic government of Juan Manuel de Rosas. After French and British encroachments on the region in the later 1830s, he offers to take charge of the navy again to protect national independence and is available to defend Argentine interests when war breaks out with a French-backed Uruguay in early 1841. Though exasperated by a long and “stupid war,” he blockades the Uruguayan navy effectively until French and British fleets intervene in July 1845 with overwhelming force to capture his squadron and bring the war to an end.
Idolised by the Argentinian population for his high-principled and humane advocacy of independent democracy, Brown passes his last years trading and farming a country estate. In late 1847, he journeys to Ireland, hoping to find relations in Mayo, and is shocked by the hunger and destitution of the Great Famine.
Brown dies on March 3, 1857, at his home in Buenos Aires and is buried with full military honours. The Argentine government issues a comuniqué: “With a life of permanent service to the national wars that our homeland has fought since its independence, William Brown symbolized the naval glory of the Argentine Republic.” During his burial, General Bartolomé Mitre famously says: “Brown in his lifetime, standing on the quarterdeck of his ship, was worth a fleet to us.” His grave is currently located in the La Recoleta Cemetery in Buenos Aires.
Chicago May, the nickname of Mary Anne Duignan, an Irish-born criminal who becomes notorious in the United States, United Kingdom and France, dies in Philadelphia, Pennsylvania, on May 30, 1929. She refers to herself as the “queen of crooks” and sometimes uses the name May Churchill.
Duignan is born in Edenmore, Ballinamuck, County Longford, on December 26, 1871. In 1890, at the age of 19, she steals the proceeds earned by her parents from a recent cattle fair and runs away to Liverpool, England where she buys new clothes and books a ticket to America. Upon arrival in New York City she supports herself by prostitution and picking pockets.
She moves to Chicago to take advantage of the large influx of visitors at the 1893 World’s Columbian Exposition. She teams up with another prostitute. One robs customers while the other is having sex with them. She returns to New York City, where she works as a dancer, but is soon arrested for stealing a wallet, earning her first jail sentence. She briefly marries friend Jim Sharpe but the couple soon separates. After this, she calls herself May Churchill Sharpe. She soon establishes herself with the local criminal underworld, becoming involved in various crimes, mostly of a petty nature, including fraud, assault, brawling, drunk and disorderly behaviour, beggary and pickpocketing.
Duignan has various criminal lovers, but she graduates from petty criminality to major crime when she meets Eddie Guerin, who organises a robbery of the American Express office in Paris. She is imprisoned for her role in the crime. She operates her schemes on four continents and in nine countries. She reaches the height of her career in England when she is taken up by aristocrat Sir Sidney Hamilton Gore, who supposedly proposes marriage to her, shortly before he shoots himself.
After Guerin escapes from a French prison island, he makes his way to London where he meets Duignan again, but the relationship turns sour. She takes up with a burglar named Charley Smith. In 1907, during an altercation with Guerin, Smith shoots him, wounding him in the foot. Smith and Duignan are both accused of attempted murder. She is convicted and sentenced to 15 years. She is released in 1917, and returns to the United States.
By the 1920s, Duignan is living in Detroit and has become destitute. No longer young, she is reduced to propositioning men on the streets and is repeatedly arrested for soliciting and common prostitution. She hopes to make money from her former notoriety by writing magazine articles and an autobiography with the help of a journalist, which is published in 1928 as Chicago May, Her Story, by the Queen of Crooks. Her former lover Guerin publishes his own life story at the same time, under the title I Was a Bandit. She dies at the age of 58 in Philadelphia on May 30, 1929.
O’Grady is the son of Admiral Hayes O’Grady and his wife, Susan Finucane. His father is one of the chiefs of the Cinél Donnghaile, the collective name of the O’Gradys. He is a nephew of Standish O’Grady, 1st Viscount Guillamore, and a cousin of the novelist Standish James O’Grady, with whom he is sometimes confused. As a child he is fostered in Coonagh, County Limerick, an Irish-speaking area. There he learns Irish and comes into contact with the Gaelic manuscript tradition, listening to stories read aloud from manuscripts in farmers’ houses during wakes or while carding wool. He maintains this interest in the literary tradition throughout his life.
O’Grady receives his secondary education in Rugby School in Rugby, Warwickshire, England, his name appearing in the school register for August 1846. Subsequently he attends Trinity College Dublin (TCD) from 1850 to 1854 but does not graduate. He is critical of an education system that makes no mention of Irish history and legend. During his student days he becomes a friend of the leading scholars and antiquarians, John O’Donovan, George Petrie and Eugene O’Curry, as well as the bookseller and publisher, John O’Daly. At this time he begins copying Gaelic manuscripts under their direction. He purchases from O’Daly in 1853 a collection in Irish of “tales and other pieces, in prose and verse” which he presents to the British Museum in 1892. He is a founding member of the Ossianic Society in 1853 and becomes its president in 1856. O’Curry attacks him publicly in a review in TheTablet, questioning his ability as a scholar. The publication of the society’s third volume prompts the review.
In 1857 O’Grady moves to the United States where he remains for thirty years. In 1901 he contributes an essay on Anglo-Irish Aristocracy to a collection entitled Ideals in Ireland edited by Augusta, Lady Gregory.
O’Grady is a bachelor all his life and dies on October 16, 1915, in his home in Ballinruan, Hale, Cheshire, England. He is buried in Altrincham cemetery.
Gray meets her husband, Edmund Dwyer Gray, in September 1868 when she witnesses him saving five people from a wrecked schooner during a storm in Killiney Bay, near Dún Laoghaire. She later meets him, and the couple are married in 1869. They had four children, with three surviving to adulthood: Edmund, Mary and Sylvia. She places both of her daughters in convents after their education and the early death of their father, supposedly as she fears they will harm her chances of remarrying.
Gray is a noted hostess during her husband’s political career, in particular while he is Lord Mayor of Dublin. Following his death in 1888, she holds over 40% of the shares in her husband’s newspaper, the Freeman’s Journal. While she is not involved in the day-to-day running of the company, she does exert influence over the newspaper. When Charles Stewart Parnell‘s party splits, the paper sides with Parnell at Gray’s consent. She is one of a number of prominent Catholic women in Dublin who continue to support Parnell. In 1891, she appears with Parnell in public, leading to the Archbishop of Dublin describing her as “a rock of scandal.”
It is only when the Freeman’s Journal‘s circulation and revenue suffers after the establishment of an anti-Parnell newspaper, the National Press, that Gray’s loyalty to Parnell wavers. Influenced by her son, she decides that the Freeman’s Journal will abandon its relationship with Parnell. This decision is formalised at a special general meeting to the Freeman company on September 21, 1891, seeing the pro-Parnell board replaced with one that includes her son and Captain Maurice O’Conor. The Freeman’s Journal and the National Press merge in March 1892, after which Gray is bought out of the company with her son and O’Conor stepping down from the board, thus ending the Gray family’s 50-year relationship with the Freeman’s Journal.
Gray marries Captain O’Conor in November 1891. A Captain, and later a Major, with the Connaught Rangers, he is a relative of Charles Owen O’Conor and George Moore. She is twelve years his senior, and the couple has no children. They live on Inisfale Island on Lough Allen, County Leitrim. She lives the last thirty years of her life there, with failing eyesight and eventual blindness. She dies there April 15, 1927. O’Conor dies in a hotel in Dún Laoghaire on January 3, 1941, in poor circumstances.
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 JesuitBeaumont 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 Benedictinemonastery 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)
He returns to England to be brigade major of the 2nd Infantry Brigade at Aldershot in 1886. He becomes deputy assistant adjutant general at Horse Guards in 1892, and deputy assistant adjutant general at Aldershot in 1894. He takes part in the Fourth Anglo-Ashanti War in 1895 and becomes assistant adjutant general at Horse Guards in 1897.
Stopford takes part in the Second Boer War as military secretary to General Sir Redvers Buller and later military secretary to the general officer commanding Natal, for which he is knighted as a Knight Commander of the Order of St. Michael and St. George in November 1900. After his return to Britain, he is appointed deputy adjutant general at Aldershot in 1901, and chief staff officer for I Corps with the temporary rank of brigadier general, on April 1, 1902. Two years later, he is appointed director of military training at Horse Guards. Promoted to major general in February 1904, he is Major-General commanding the Brigade of Guards and general officer commanding (GOC) of the London District from 1906. He is promoted to lieutenant general in September 1909.
On August 5, 1914, a day after the British entry into World War I, he is appointed GOC First Army, part of Home Forces, a position he holds until he takes command of IX Corps the following year.
As GOC of IX Corps, Stopford is blamed for the failure to attack following the landing at Suvla Bay in August 1915, during the Gallipoli campaign. He chose to command the landing from HMS Jonquil, anchored offshore, but sleeps as the landing is in progress. He is quickly replaced on August 15 by Major-General Sir Julian Byng.
After almost 50 years of military service, Stopford retires from the army in 1920.
Stopford dies at the age of 75 on May 4, 1929, at Marylebone, City of Westminster, Greater London, England. He is buried in the Holy Trinity and St. Andrew’s Churchyard in Ashe, Basingstoke and Deane borough, Hampshire, England.
Barry seems to be an extreme example of an eighteenth-century rake, a man of quarrelsome and violent nature, and a heavy drinker. He is a member of the notorious Dublin Hellfire Club. The club’s reputation never fully recovers from the sensational publicity surrounding his trial for murder, although there is no reason to think that any of his fellow members knew of or condoned the crime. There are widespread rumours that he had committed at least one previous murder which was successfully hushed up, although there seems to be no firm evidence for this.
On August 9, 1738, Barry is drinking with some friends at a tavern in Palmerstown, then a small village near Dublin. Drinking more heavily than usual, he attacks a drinking companion but is unable to draw his sword. Enraged, he runs to the kitchen, where he chances to meet Laughlin Murphy, the tavern porter, and for no known reason runs him through with his sword. He then bribes the innkeeper to let him escape. Murphy is taken to Dublin where he lingers for several weeks, dying on September 25, 1738.
Although Barry is not immediately apprehended, there is no reason to believe that the Crown intends that he should escape justice. The authorities clearly aim not only to prosecute him but to secure a conviction. Even in an age when the aristocracy enjoys special privileges, the murder of Murphy, who by all accounts was an honest and hardworking man with a wife and young family to support, shocks public opinion, whereas Barry is regarded, even among members of his own class, as a public nuisance. In due course, he is arrested and indicted for murder. He demands, as the privilege of peerage, a trial by his peers. The trial, which takes place in the Irish Houses of Parliament on April 27, 1739, arouses immense public interest.
Bowes dominates the proceedings, and his speeches make his reputation as an orator. Thomas Rundle, Bishop of Derry, who as a spiritual peer is only an observer at the trial, says, “I never heard, never read, so perfect a piece of eloquence…the strength and light of his reason, the fairness and candour.” The Bishop is scathing about the quality of counsel for the defence, describing the performance of Barry’s counsel as “detestable.” The defence case is that Murphy had died not from his wound but from a long-standing illness (or alternatively a rat bite), but in view of the medical evidence produced by the prosecution this is a hopeless argument. According to Bishop Rundle, Barry’s counsel fails even to mention the possibility that Murphy, who lingered for six weeks after being stabbed, might have died through inadequate medical care. Given the overwhelming evidence of Barry’s guilt, however, any defence would probably have been useless, and despite what is described as their “looks of horror,” his peers have little difficulty in finding him guilty. Wyndham, who had conducted the trial with exemplary fairness, pronounces the death sentence. His retirement soon afterward is generally thought to be due to the strain of the trial.
King George II, like all British monarchs, has the prerogative of mercy, and a campaign is launched by Barry’s friends and relatives to persuade the King to grant a pardon. Their plea concentrates on the victim’s low social standing, the implication being that the life of a peer is worth more than that of a tavern worker, despite the victim’s blameless character and the savage and wanton nature of the murder. The King proves reluctant to grant a pardon, and for a time it seems that Barry will be executed, but in due course, a reprieve is issued. Popular legend has it that his uncle, Sir Compton Domvile, through whose estate at Templeogue the River Dodder flows, secured a royal pardon for his nephew by threatening to divert the course of the river, thus depriving the citizens of Dublin of what is then, and remains long after, their main supply of drinking water.
On June 17, 1740, Barry receives a full royal pardon and the restoration of his title and estates. Soon afterward he leaves Ireland for good and settles in England. He is said to have had a personal audience with the King and thanked him in person for his clemency.
Barry’s last years are wretched. Although he has a second marriage shortly before his death, he is abandoned by all his former friends, is in great pain from gout, and is prone to depression. He dies in Nottingham on March 22, 1751, and is buried at St. Nicholas Church, Nottingham. On his death the title becomes extinct. His estates pass to his cousin, Sir Compton Domvile, 2nd Baronet, who makes unsuccessful efforts to have the barony revived. His widow Elizabeth outlives him by many years, dying in December 1816.
seamus dubhghaill 