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Death of Saint Columbanus

saint-columbanus

Columbanus, Irish missionary notable for founding a number of monasteries on the European continent from around 590 in the Frankish and Lombard kingdoms, dies on November 21, 615. He is one of the earliest identifiable Hiberno-Latin writers.

Columbanus is born in 543 in the Kingdom of Meath, now part of Leinster. Well-born, handsome and educated, he is torn between a desire for God and easy access to the pleasures of the world. Acting on advice of a holy anchoress, he decides to withdraw from the world. His family opposes the choice, his mother going so far as to block the door. He leaves home and studies Scripture extensively under Sinell, Abbot of Cluaninis in Lough Erne. He then moves to Bangor Abbey on the coast of Down, where Saint Comgall is serving as the abbot. He stays at Bangor until his fortieth year, when he receives Comgall’s permission to travel to the continent.

In middle age, Columbanus feels a call to missionary life. With twelve companions (Saint Attala, Columbanus the Younger, Cummain, Deicolus, Eogain, Eunan, Saint Gall, Gurgano, Libran, Lua, Sigisbert and Waldoleno) he travels to Scotland, England, and then to France in 585. The area, though nominally Christian, has fallen far from the faith, but are ready for missionaries, and they have some success. They are warmly greeted at the court of King Gontram of Burgundy, and the king invites the band to stay. They choose the half-ruined Roman fortress of Annegray in the Vosges Mountains for their new home with Columbanus as their abbot.

The simple lives and obvious holiness of the group draws disciples to join them and the sick to be healed by their prayers. Columbanus, to find solitude for prayer, often lives for long periods in a cave seven miles from the monastery, using a messenger to stay in touch with his brothers. When the number of new monks over-crowds the old fortress, King Gontram gives them the Gallo-Roman castle called Luxovium in present-day Luxeuil-les-Bains, some eight miles from Annegray, in 590. Soon after, a third house called Ad-fontanas is founded at present-day Fontaine-lès-Luxeuil. Columbanus serves as master of them all, and writes a Rule for them. It incorporates many Celtic practices, is approved by the Council of Mâcon in 627, but is superseded by the Benedictine.

Problems arise early in the 7th century. Many Frankish bishops object to a foreign missionary with so much influence, to the Celtic practices he brought, especially those related to Easter, and his independence from them. In 602 he is summoned to appear before them for judgment. Instead of appearing, he sends a letter advising them to hold more synods and to concern themselves with more important things than which rite he uses to celebrate Easter. The dispute over Easter continues for years, with Columbanus appealing to multiple popes for help. It is only settled when Columbanus abandons the Celtic calender when he moves to Italy.

In addition to his problems with the bishops, Columbanus speaks out against vice and corruption in the royal household and court, which is in the midst of a series of complex power grabs. Brunhilda of Austrasia stirs up the bishops and nobilty against the abbot. Theuderic II orders him to conform to the local ways and shut up. Columbanus refuses and is briefly imprisoned at Besançon, but he escapes and returns to Luxeuil. Theuderic II and Brunhilda send an armed force to force him and his foreign monks back to Ireland. As soon as his ship sets sail, a storm drives them back to shore. The captain takes it as a sign and sets the monks free.

They make their way to King Chlothar II at Soissons, Neustria and then the court of King Theudebert II of Austrasia in 611. Columbanus travels to Metz, France, then Mainz, Germany, where he sails up the Rhine to the lands of the Suebi and Alamanni, and finally Lake Zurich. Their evangelization work there is unsuccessful and the group passes on to Arbon, then Bregenz on Lake Constance. Saint Gall, who knows the local language best, takes the lead in this region. Many are converted to the faith and the group founds a new monastery as their home and base. However, a year later political upheaval causes Columbanus to cross the Alps into Italy, arriving in Milan in 612. The Christian royal family treats him well, and he preaches and writes against Arianism and Nestorianism. In gratitude, King Agilulf, the king of the Lombards, gives him a tract of land called Bobbio between Milan and Genoa in Italy. There he rebuilds a half-ruined church of Saint Peter, and around it he founds an abbey that is to be the source for evangelization throughout northern Italy for centuries to come.

Columbanus always enjoys being in the forests and caves, and as he walks through the woods, birds and squirrels ride on his shoulders. Toward the end of his life comes word that his old enemies are dead and his brothers want him to come back north, but he declines. Knowing that his time is almost done, he retires to his cave on the mountainside overlooking the Trebbia River. Columbanus dies of natural causes at Bobbio, Italy on November 21, 615.

Columbanus’ influence continues for centuries as those he converted hand on the faith, the brothers he taught evangelize untold numbers more, and his brother monks found over one hundred monasteries to protect learning and spread the faith.

(Pictured: Saint Columbanus stained glass window, Bobbio Abbey crypt)


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The Death of Theobald Wolfe Tone

theobald-wolfe-tone

Theobald Wolfe Tone, Irish republican and rebel who sought to overthrow English rule in Ireland and who led a French military force to Ireland during the Irish Rebellion of 1798, dies at Provost’s Prison, Dublin on November 19, 1798, from a stab wound to his neck which he inflicted upon himself on November 12. His attempted suicide is the result of being refused a soldier’s execution by firing squad and being sentenced to death by hanging.

Wolfe Tone is born in Dublin on June 20, 1763. The son of a coach maker, he studies law and is called to the Irish bar in 1789 but soon gives up his practice. In October 1791 he helps found the Society of United Irishmen, initially a predominantly Protestant organization that works for parliamentary reforms, such as universal suffrage and Roman Catholic emancipation. In Dublin in 1792 he organizes a Roman Catholic convention of elected delegates that forces Parliament to pass the Catholic Relief Act of 1793. He himself, however, is anticlerical and hopes for a general revolt against religious creeds in Ireland as a sequel to the attainment of Irish political freedom.

By 1794 Wolfe Tone and his United Irishmen friends begin to seek armed aid from Revolutionary France to help overthrow English rule. After an initial effort fails, he goes to the United States and obtains letters of introduction from the French minister at Philadelphia to the Committee of Public Safety in Paris. In February 1796 he arrives in the French capital, presents his plan for a French invasion of Ireland, and is favourably received. The Directory then appoints one of the most brilliant young French generals, Lazare Hoche, to command the expedition and makes Tone an adjutant in the French army.

On December 16, 1796, Wolfe Tone sails from Brest with 43 ships and nearly 14,000 men. But the ships are badly handled and, after reaching the coast of west Cork and Kerry, are dispersed by a storm. He again brings an Irish invasion plan to Paris in October 1797, but the principal French military leader, Napoleon Bonaparte, takes little interest. When insurrection breaks out in Ireland in May 1798, Wolfe Tone can only obtain enough French forces to make small raids on different parts of the Irish coast. In September he enters Lough Swilly, Donegal, with 3,000 men and is captured there.

At his trial in Dublin on November 10, Wolfe Tone defiantly proclaims his undying hostility to England and his desire “in fair and open war to produce the separation of the two countries.” He is found guilty and is sentenced to be hanged. Early in the morning of November 12, 1798, the day he is to be hanged, he cuts his throat with a penknife and dies at the age of 35 in Provost’s Prison, Dublin, not far from where he was born. He is buried in Bodenstown, County Kildare, near his birthplace, and his grave is in the care of the National Graves Association.


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Death of Saint Laurence O’Toole

st-laurence-o-toole

Lorcán Ua Tuathail, also known as Saint Laurence O’Toole, Archbishop of Dublin at the time of the Norman invasion of Ireland, dies in Eu, Normandy, France on November 14, 1180.

O’Toole is born in Castledermot in what is now County Kildare in 1128. His father is Maurice O’Toole, King of Hy Murray. It is common practice in the day for princes of one clan to be given as hostages to another clan, as a guarantee of peace. When he is ten years old O’Toole is given as hostage to Dermot McMurrough, King of Leinster, who treats him very badly. He is sent in chains to a remote place, where he gets very little to eat and does not have enough clothes to keep him warm in the winter. For two years, even though he is a king’s son, he learns what it is like to be poor and to be oppressed.

After two years, it is agreed that O’Toole is to be released. He is sent to a monastery at Glendalough, and the monks make him welcome. It is agreed that his father is to come and collect him there. But he soon comes to love Glendalough and likes joining the monks in prayer. After his two years as a hostage, he realises that wealth and power are not important. He feels very close to God in Glendalough. He asks his father’s permission to stay there and become a monk, to which his father agrees. At the age of only 25 years old, he is elected Abbot of the monastery. As the leader of the community, he encourages the monks in their learning. There is always a welcome in the monastery for the poor. When there is a famine in the area, he sells some of the treasures of Glendalough to provide food for those who are hungry.

In 1162 O’Toole becomes the first Irish-born Archbishop of the Danish city of Dublin. In those days, many of the people of Dublin do not take their Christian religion very seriously. He encourages them to become real Christians. He brings monks to Dublin from France, and they live at Christ Church Cathedral. They help many people to come back to Mass and the Sacraments. O’Toole himself never forgets his own days of poverty. He continues to care for the poor, especially homeless children. He makes room for them in his own house, and they share the food at his table.

The Normans land in Ireland in 1169. The following year they besiege Dublin under their leader, Strongbow. O’Toole meets Strongbow to arrange peace but the Normans attack while the talks are going on. They seize the city and begin killing the citizens and looting their houses. O’Toole saves the lives of many people.

As Archbishop of Dublin, O’Toole participates in the Third Council of the Lateran in Rome in 1179, with some of the other Irish bishops. Pope Alexander III knows that Ireland has been going through a bad time. He knows that many people, including priests, are no longer taking their religion seriously. He entrusts to O’Toole the task of reforming the Church in Ireland.

A new dispute breaks out between the King of England and the Irish Kings. In the spring of 1180, O’Toole leaves Ireland to see if he can help settle the dispute. The English King, Henry II, does not have much time for bishops. He has already arranged to have the Archbishop of Canterbury, Thomas Becket, murdered. He does not welcome O’Toole. He sees a chance to get rid of O’Toole as Archbishop of Dublin and does not let him return to Ireland. Henry has control of Normandy as well as England. O’Toole follows him there. As long as there is a chance of peace, he would not give up trying.

In 1180, O’Toole becomes seriously ill. The monks at Eu in Normandy look after him in their monastery but on November 14, 1180, at the age of 52, he dies. His tomb is in the crypt under the Collegial Church at Eu. Many people still go there to pray. Laurence O’Toole is canonized in 1225 by Pope Honorius III.

(From “St. Laurence O’Toole: a spiritual leader for difficult times,” CatholicIreland.net, November 30, 1999)


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Birth of Sophie Mary Peirce-Evans, Irish Aviator

lady-heath

Sophie Mary Peirce-Evans, Lady Heath, Irish aviator, is born on November 10, 1896, in Knockaderry, County Limerick, near the town of Newcastle West. She is one of the best-known women in the world for a five-year period from the mid-1920s.

When Peirce-Evans is one year old, her father, John Peirce-Evans, bludgeons her mother, Kate Theresa Dooling, to death with a heavy stick. He is found guilty of murder and declared insane. She is taken to the home of her grandfather in Newcastle West where she is brought up by two maiden aunts, who discourage her passion for sports.

After schooldays in Rochelle School in Cork, Princess Garden Belfast and St. Margaret’s Hall on Mespil Road in Dublin, where she plays hockey and tennis, Peirce-Evans enrolls in the Royal College of Science for Ireland. The college is designed to produce the educated farmers which the country then needs. One of the few women in the college, she duly takes a top-class degree in science, specialising in agriculture. She also plays with the college hockey team and contributes to a student magazine, copies of which are held in the National Library of Ireland.

Before becoming a pilot, Peirce-Evans has already made her mark. She spends two years as a dispatch rider during World War I, based in England and later France. By that time, she has married the first of her three husbands, Major William Elliot Lynn, and, as Sophie Mary Eliott-Lynn, is one of the founders of the Women’s Amateur Athletic Association after her move to London in 1922. She is Britain’s first women’s javelin champion and sets a disputed world record for the high jump. Alleging cruelty, her marriage to Elliot Lynn ends in divorce.

In 1925, Elliot-Lynn takes her first flying lessons and two years later becomes the first woman to hold a commercial flying licence in Britain. Along the way, she set records for altitude in a small plane and later a Shorts seaplane and is the first woman to parachute from an aeroplane.

In an era when the world has gone aviation-mad due to the exploits of Charles Lindbergh and Amelia Earhart, Elliot-Lynn is more than able to hold her own. “Britain’s Lady Lindy,” as she is known in the United States, makes front-page news as the first pilot, male or female, to fly a small open-cockpit aircraft from Cape Town to London. A scale model of the plane is on display at The Little Museum of Dublin. She writes about the experience later in the book Woman and Flying, which she co-authors with Stella Wolfe Murray. After her great flight from the Cape, she takes a mechanic’s qualification in the United States, the first woman to do so.

On October 11, 1927, Peirce-Evans marries Sir James Heath at Christ Church in Mayfair, London, and assumes the title Lady Heath. In July 1928, she spends a few weeks volunteering as a co-pilot with a civil airline, KLM. She is hoping to be appointed to the newly created Batavia route, which would make her the first female pilot with a commercial airline. The world is not ready for female pilots and her hope is not fulfilled.

In 1929, just when her fame is at its height, with her life a constant whirl of lectures, races and long-distance flights, Lady Heath is badly injured in a crash just before the National Air Races in Cleveland, Ohio. Before the accident Lady Heath applies for American citizenship, intending to remain in the United States where she has made a good living on the lecture circuit and as an agent for Cirrus engines. She is never the same after her accident.

Lady Heath divorces Sir James Heath in Reno, Nevada in January 1930. On 12 November 12, 1931, in Lexington, Kentucky, she marries G.A.R Williams, a horseman and pilot of Caribbean origin. They return to Ireland, and she becomes involved in private aviation, briefly running her own company at Kildonan, near Dublin in the mid-1930s, and helping produce the generation of pilots that would help establish the national airline Aer Lingus.

Lady Heath dies in St Leonard’s Hospital, Shoreditch, London on May 9, 1939, following a fall inside a double-decker tram. Although alcoholism had been a problem in previous years, a pathologist finds no evidence of alcohol but detailed evidence of an old blood clot which might have caused the fall. On May 15, 1939, according to newspaper reports, her ashes are scattered over Surrey from an aircraft flown by her estranged husband although legend has it that her ashes are returned to Ireland where they are scattered over her native Newcastle West.


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Birth of Painter Nathaniel Hone the Younger

nathaniel-hone-the-younger

Nathaniel Hone the Younger, Irish painter and great-grand-nephew of painter Nathaniel Hone the Elder, is born in Fitzwilliam Place, Dublin on October 26, 1831. He is the son of Brindley Hone, a merchant and director of the Midland Great Western Railway.

Though a member of a very artistic family, Hone’s initial training is as an engineer at Trinity College Dublin followed by a brief period of work for the Irish Railway before going to Paris in 1853 to study painting. He first studies under Adolphe Yvon, the French military painter, and later Thomas Couture, who is one of the earliest exponents of realism and from whom he learns principles which influence his work throughout his career.

Most of Hone’s later paintings are landscapes, very often enlivened with animals and occasionally with figures. In France he is influenced by the painter Gustav Courbet who is taking a new and quite revolutionary realistic approach. His closest painting tips are, however, from another French impressionist, Jean-Baptiste-Camille Corot. He becomes a close friend of one of Corot’s followers at the Barbizon school of landscape painting. At Barbizon he learns to appreciate colour, texture and tone in the landscape and applies it in strong and confident brushworks to the painting of Irish subjects on his return. In Paris he also works closely with artist Édouard Brandon, also a follower of Corot.

Hone’s paintings which are completed in France have many similarities to those that he completes at his country farm in County Dublin, but the finish is perhaps more polished and professional in the later Irish works.

From 1876, except for four years, Hone exhibits at the Royal Hibernian Academy (RHA). He is elected a full member in 1880 and in 1894 becomes Professor of Painting. His exhibition with John Butler Yeats in 1901 is one of the turning points for the history of Irish art as it is their paintings which convince Sir Hugh Lane that Dublin should have a gallery of modern art.

Nathaniel Hone dies in Dublin on October 14, 1917. After his death his widow bequeaths the contents of his studio to the National Gallery of Ireland. He rarely dates his work, so it is difficult to establish chronology. The similarity of many of his motifs and subjects often make it difficult to tell whether a view is Irish or French. Equally it is difficult to chart his developments on stylistic grounds alone.

(Pictured: Nathaniel Hone, the younger, self-portrait as an old man)


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Thornton’s Awarded Jameson Restaurant of the Year

kevin-and-muriel-thorntonThornton’s in St. Stephen’s Green, Dublin, is awarded the “Jameson Restaurant of the Year” on October 23, 2002. It is among the national award winners announced to coincide with the launch of Georgina Campbell’s Jameson Guide: Ireland 2003.

Originally located on Portobello Road since 1989, Thornton’s is opened in the Fitzwilliam Hotel on St. Stephen’s Green in 2002. A fine dining restaurant, it holds a one-star Michelin rating in the periods 1996-2000 and 2006-2015. In the period 2001-2005 it holds a two-star rating.

Head chef Kevin Thornton is the first Irish chef to achieve two Michelin stars and is named Food & Wine Magazine’s Chef of the Year for Ireland in 2007. Patrick Guilbaud receives his second star first but is born in France.

Thornton’s is embroiled in a controversy in 2007 surrounding Kevin Thornton’s alleged refusal to sell chips to his restaurant customers, sparking comparisons to British chef Gordon Ramsay. A customer requests the food but, upon receiving it, he changes his mind and sends them back to the kitchen. Thornton then allegedly emerges from the kitchen with the chips and slams them down on the man’s table, with the remark, “They were cooked specially for you, so you eat them, you dickhead.” He later is alleged to have called them “wankers” before removing them from his restaurant.

Asked about the incident by broadcaster Joe Duffy on his RTÉ Radio 1 Liveline programme, Thornton stresses that he had not so much been infuriated by the request of chips, as he supposedly provides them for younger customers on a regular basis, but that he had been aggravated by the attitude of this particular customer. The incident has since seen Thornton become associated with a dislike of chips and, as recently as 2009, has been crafted as a pun by the Irish media for any other outlet which does not serve the food. Thornton has also spoken out against serving food such as pizza in his restaurant.

Thornton’s permanently closes its doors on October 29, 2016. According to the Thontons the closure is due to the loss of the restaurant’s only Michelin star, which reduced the influx of international tourists, and high rent prices.

(Pictured: Kevin and Muriel Thornton, who win Jameson Restaurant of the Year 2003, with Chief Executive Officer of Irish Distillers Philippe Savinel)


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Execution of Thomas Russell, United Irishmen Co-founder

thomas-russell

Thomas Paliser Russell, co-founder and leader of the Society of United Irishmen, is executed for his part in Robert Emmet‘s rebellion on October 21, 1803.

Born in Dromahane, County Cork to an Anglican family, Russell joins the British army in 1783 and serves in India. He returns to Ireland in 1786 and commences studies in science, philosophy and politics. In July 1790 he meets Theobald Wolfe Tone in the visitors’ gallery in the Irish House of Commons and they become firm friends.

In 1790 Russell resumes his military career as a junior officer in the 64th Regiment of Foot and is posted to Belfast. The French Revolution in 1789 is warmly greeted in Belfast as are its ideals of liberty, equality, and fraternity. With his keen mind and radical ideas, Russell soon becomes a confidante of Henry Joy McCracken, James Hope, Samuel Neilson and others who are to play a prominent role in the United Irish movement. With them he develops ideas of parliamentary reform, to include the bulk of the people, and Catholic emancipation.

Russell leaves the army in July 1791 and attends a convention of the Whig Club in Belfast to mark Bastille Day. The convention is addressed by William Drennan, who proposes a brotherhood promoting separation from England and co-operation with the increasingly radical Cisalpine Club in the pursuit of political and social reforms. However, Russell notes the lack of trust between Dissenters and Catholics which is due to fears that Catholic radicalism can be bought off by religious concessions. Informing Wolfe Tone of his observations, within weeks leads to Wolfe Tone’s publication of Argument on Behalf of the Catholics of Ireland to address these suspicions. The pamphlet is extremely well received and provides the impetus for the founding of the Society of United Irishmen in Belfast on October 18, 1791.

Pressure from Dublin Castle later forces the United Irish movement to become a clandestine organisation as the would-be revolutionaries seek to continue their slow progress towards challenging the occupying British.

In 1795 Russell, Andrew Henderson, Henry Joy McCracken and Samuel Neilson lead a band of United Irishmen to the top of Cavehill overlooking the town of Belfast where they swear an oath “never to desist in our effort until we have subverted the authority of England over our country and asserted her independence” prior to Wolfe Tone’s exile to the United States. The event is noted in Dublin Castle although there is no immediate move to disband or arrest the members of the United Irishmen.

In 1796, Russell publishes an ambitious and far-sighted document, Letter to the People of Ireland, which lays out his vision of social and economic reform for the Irish nation. In addition to his stance on religious freedom, he makes clear his anti-slavery views in the Northern Star on March 17, 1792.

Russell takes an active part in organising the Society of United Irishmen becoming the United Irish commander in County Down. However, the outbreak of the French Revolution in 1793 leads to an ongoing campaign against the United Irishmen and in 1796 he is arrested and imprisoned as a “state prisoner” in Dublin. In March 1799 he and the other state prisoners are transferred to Fort George in Scotland, an extensive fortress some miles north of Inverness built in the wake of the failed Jacobite rebellion of 1745-46. He is released on condition of exile to Hamburg in June 1802 following a brief cessation in the war with France.

Not content to sit things out in Hamburg, Russell soon makes his way to Paris where he meets Robert Emmet who is planning another insurrection pending the French renewal of the war against England. He agrees to return to Ireland in March 1803 to organise the North in conjunction with James Hope. However, he meets with little success as much of the north is subdued following the suppression of the Irish Rebellion of 1798 and displays little appetite for a renewed outbreak. Finally, finding some support in the vicinity of Loughinisland, he prepares to take to the field on July 23, 1803, the date set by Emmett.

However, the plan is badly thought out and quickly collapses, forcing Russell to flee to Dublin before a shot is fired in anger. He manages to hide for a number of weeks, but Dublin is a hard place in which to hide in the days following the failure of Emmett’s rebellion as the shocked authorities have launched a massive campaign of raids and arrests in an effort to finally eradicate the United Irishmen.

Thomas Russell is promptly arrested and sent to Downpatrick Gaol where he is executed by hanging then beheaded on October 21, 1803.


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The Treaty of Limerick

treaty-stone-limerick

The Treaty of Limerick, which actually consists of two treaties, is signed on October 3, 1691, ending the Williamite War in Ireland between the Jacobites and the supporters of William III of England, widely known as William of Orange. Reputedly they are signed on the Treaty Stone, an irregular block of limestone which once served as a mounting block for horses. This stone is now displayed on a pedestal in Limerick, put there to prevent souvenir hunters from taking pieces of it. Because of the treaty, Limerick is sometimes known as the Treaty City.

After his victory at the Battle of the Boyne in July 1690, William III issues the Declaration of Finglas which offers a pardon to Jacobite soldiers but excludes their senior officers from its provisions. This encourages the Jacobite leaders to continue fighting and they win a major victory during the 1691 Siege of Limerick. However, defeats the following year at the Battle of Aughrim and the second siege of Limerick leave the Williamites victorious. Nonetheless the terms they offer to Jacobite leaders at Limerick are considerably more generous than those a year earlier at Finglas.

One treaty, the Military Articles, deals with the treatment of the disbanded Jacobite army. This treaty contains twenty-nine articles. Under the treaty, Jacobite soldiers in formed regiments have the option to leave with their arms and flags for France to continue serving under James II of England in the Irish Brigade. Some 14,000 Jacobites choose this option. Individual soldiers wanting to join the French, Spanish or Austrian armies also emigrate in what becomes known as the Flight of the Wild Geese. The Jacobite soldiers also have the option of joining the Williamite army. One thousand soldiers chose this option. The Jacobite soldiers thirdly have the option of returning home which some 2,000 soldiers choose.

The second treaty, the Civil Articles, which contains thirteen articles, protects the rights of the defeated Jacobite landed gentry who choose to remain in Ireland, most of whom are Catholics. Their property is not to be confiscated so long as they swear allegiance to William III and Mary II, and Catholic noblemen are to be allowed to bear arms. William requires peace in Ireland and is allied to the Papacy in 1691 within the League of Augsburg.

It is often thought that the Treaty of Limerick is the only treaty between Jacobites and Williamites. A similar treaty had been signed on the surrender of Galway on July 22, 1691, but without the strict loyalty oath required under the Treaty of Limerick. The Galway garrison had been organised by the mostly Catholic landed gentry of counties Galway and Mayo, who benefited from their property guarantees in the following century.

(Pictured: The Treaty Stone on which the Treaty of Limerick may have been signed)


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Execution of Bartholomew Teeling

bartholomew-teeling

Bartholomew Teeling, Irish republican who is leader of the Irish forces during the Irish Rebellion of 1798, is executed at Arbour Hill Prison in Dublin on September 24, 1798.

Teeling is born in Lisburn, County Antrim in what is now Northern Ireland in 1774 and is educated at the Dubordieu School in Lisburn and at Trinity College Dublin. His younger brother, Charles Teeling, goes on to be a writer. In 1796 he enlists in the Society of United Irishmen and travels to France to encourage support for a French invasion of Ireland.

Teeling returns to Ireland on August 22, 1798 as chief aide-de-camp to General Jean Joseph Amable Humbert and lands at Killala Bay between County Sligo and County Mayo with French troops. On August 28 the combined forces capture Castlebar and declare the Republic of Connacht. The Franco-Irish troops then push east through County Sligo but are halted by a cannon which the British forces have installed above Union Rock near Collooney.

On September 5, 1798, Teeling clears the way for the advancing Irish-French army by single handedly disabling a British gunner post during the Battle of Collooney in Sligo when he breaks from the French ranks and gallops towards Union Rock. He is armed with a pistol and shoots the cannon’s marksman and captures the cannon. The French and Irish advance and the British, after losing the cannon position, retreat towards their barracks at Sligo, leaving 60 dead and 100 prisoners.

During the Battle of Ballinamuck at Longford, Teeling and approximately 500 other Irishmen are captured along with their French allies. The French troops are treated as prisoners of war and later returned to France, however the Irish troops are executed by the British.

Teeling is court-martialled by Britain as an Irish rebel and for committing treason. To positively identify him, the authorities enlist William Coulson, a damask manufacturer from Lisburn, who identifies him as a son of Luke Teeling, a linen merchant who lived in Chapel Hill, Lisburn. Bartholomew Teeling is hanged at Arbour Hill Prison in Dublin on September 24, 1798.

In 1898, the centenary year of the battle, a statue of Teeling is erected in Carricknagat. One of the main streets in Sligo, which accommodates the Sligo Courthouse and main Garda Síochána barracks, is later named Teeling Street also in honour of Bartholomew Teeling.


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Passage of the First Penal Laws

penal-laws

Penal Laws are passed on September 7, 1695, which restrict the rights of Irish Catholics to have an education, to bear arms, or to possess a horse worth more than five pounds. This is the price the Irish have to pay for their support of King James II in his war against William of Orange.

The Catholic James flees to Ireland and raises an army after he is deposed during England’s Glorious Revolution. His successor, William of Orange, wages war in Ireland from 1689 to 1691, eventually defeating James’s armies and causing the ex-monarch to flee to France. It is Ireland’s last great episode of resistance to British rule until the Society of United Irishmen emerges in the 1790s.

Originally it looks as though the terms will be rather lenient. The draft of the Treaty of Limerick, which ends the war between William and James, contains generous terms for the latter’s defeated supporters in Ireland. Soldiers who fought in James’s army are offered free passage to France to join James in exile. James’s supporters in Ireland are to be allowed to keep their lands and to practice their trades and professions. Finally, Catholics are promised freedom of religion.

William supports these lenient terms because he wants to end the struggle in Ireland. It is costing a great deal of money and diverting military resources he wants to use in his ongoing war against France. Irish Protestants, however, bitterly oppose the treaty’s concessions to Catholics, and successfully water down or remove key provisions from the final draft of the Treaty. They also successfully push for a series of anti-Catholic measures known as the Penal Laws.

The first of the Penal Laws are passed on September 7, 1695. Many more follow over the next 30 years. These “popery laws,” as they are popularly known, sharply curtail the civil, religious, and economic rights of Catholics in Ireland. The most important ones make it illegal for Catholics to marry Protestants, inherit land from Protestants, buy land, carry weapons, teach school, practice law, vote in parliamentary elections, hold public office, practice their religion, own a horse worth more than 5 pounds, and hold a commission in the army or navy.

One particularly devastating law forces Catholic landowners to divide their estates among all their sons, in contrast to the preferred practice of handing most or all of the land to the eldest, unless they convert to the Church of Ireland. This leaves them with a choice between two evils: abandon their Catholic faith in order to save their holdings or allow them to be successively subdivided into oblivion.

It is this law, along with continued land forfeitures, that over the next century and a half push Ireland’s people onto smaller and smaller plots of land. Smaller holdings force Irish peasants to turn to the potato, a high yield crop, for the bulk of their daily diet. By the eve of the Great Famine, more than 60 percent of the Irish people depend on the potato for the main source of food. Thus, the Penal Laws create the conditions that turn an accident of nature — the fungus that ravages Ireland’s potato crop between 1845 and 1850 — into a monumental human tragedy.

Some Penal Laws are either repealed or simply ignored in the course of the eighteenth century. By the late-1700s, for example, Catholics are allowed to buy land and practice their religion. But the most debilitating laws, those that deny Irish Catholics basic political, economic, and civil rights, are kept in full force until Daniel O’Connell launches his successful campaign for Catholic Emancipation in the 1820s.

(Source: The Irish Echo, oldest Irish American newspaper in the United States, February 16, 2011)