The Playboy of the Western World, a three-act play written by Irish playwright John Millington Synge, is first performed at the Abbey Theatre, Dublin, on January 26, 1907. The play is set in Michael James Flaherty’s public house in County Mayo during the early 1900s. It tells the story of Christy Mahon, a young man running away from his farm, claiming he killed his father. The locals are more interested in vicariously enjoying his story than in condemning the immorality of his murderous deed, and in fact, Christy’s tale captures the romantic attention of the barmaid Pegeen Mike, the daughter of Flaherty. The play is best known for its use of the poetic, evocative language of Hiberno-English, heavily influenced by the Irish language, as Synge celebrates the lyrical speech of the Irish.
The Playboy Riots occur during and following the opening performance of the play. The riots are stirred up by Irish nationalists who view the contents of the play as an offence to public morals and an insult against Ireland. The riots take place in Dublin, spreading out from the Abbey Theatre, and are finally quelled by the actions of the Dublin Metropolitan Police.
The fact that the play is based on a story of apparent patricide also attracts a hostile public reaction. Egged on by nationalists, including Sinn Féin leader Arthur Griffith, who believe that the theatre is not sufficiently political and describes the play as “a vile and inhuman story told in the foulest language we have ever listened to from a public platform,” and with the pretext of a perceived slight on the virtue of Irish womanhood in the line “a drift of females standing in their shifts” (a shift being a female undergarment), a significant portion of the crowd riots, causing the remainder of the play to be acted out in dumbshow. Nevertheless, press opinion soon turns against the rioters and the protests peter out.
Years later, William Butler Yeats declares to rioters against Seán O’Casey‘s pacifist drama The Plough and the Stars, in reference to the Playboy Riots, “You have disgraced yourself again. Is this to be the recurring celebration of the arrival of Irish genius?”
In the 1965 film Young Cassidy, a riot occurs during a play by the fictitious playwright Cassidy, following which the character W.B. Yeats refers to Synge and speaks similar words, starting with “You have disgraced yourselves again.”
The production of Synge’s play meets with more disturbances in the United States in 1911. On opening night in New York City, hecklers boo, hiss and throw vegetables and stink bombs while men scuffle in the aisles. The company is later arrested in Philadelphia and charged with putting on an immoral performance. The charges are later dismissed.
O’Donovan is born in County Kilkenny on July 25, 1806 and is the fourth son of Edmond O’Donovan and Eleanor Hoberlin of Rochestown. His early career is likely inspired by his uncle, Parick O’Donovan. He works for antiquarian James Hardiman researching state papers and traditional sources at the Public Records Office. He also teaches Irish to Thomas Larcom for a short period in 1828 and works for Myles John O’Reilly, a collector of Irish manuscripts.
Following the death of Edward O’Reilly in August 1830, O’Donovan is recruited to the Topographical Department of the first Ordnance Survey Ireland under George Petrie in October 1830. Apart from a brief period in 1833, he works steadily for the Survey on place-name researches until 1842, unearthing and preserving many manuscripts. After that date, O’Donovan’s work with the Survey tails off, although he is called upon from time to time to undertake place-name research on a day-to-day basis. He researches maps and manuscripts at many libraries and archives in Ireland and England, with the intent to establish the correct origin of as many of Ireland’s 63,000 townland names as possible. His letters to Larcom are regarded as an important record of the ancient lore of Ireland for those counties he documents during his years of travel throughout much of Ireland.
By 1845, O’Donovan is corresponding with the younger scholar William Reeves, and much of their correspondence to 1860 survives.
Never in great health, he dies shortly after midnight on December 10, 1861 at his residence in Dublin. He is buried on December 13, 1861 in Glasnevin Cemetery, where his tombstone inscription has slightly incorrect dates of both birth and death.
McKelvey is born into a nationalist family in Stewartstown, County Tyrone. He has a keen interest in the Gaelic Athletic Association and the Irish language. He studies as an accountant and gains some of the qualifications necessary for this profession, but never fully qualifies. He works for a time at the Income Tax Office on Queen’s Square in Belfast and later finds work in Belfast’s engineering industry with Mackies on Springfield Road. He joins the Irish Republican Brotherhood and the Irish Volunteers, which after 1919, become known as the Irish Republican Army (IRA). He is a founding member of the O’Donovan Rossa Club, Belfast, founded in 1916 on the Falls Road. Each year the club honours him with a juvenile hurling blitz, an invitational competition which is participated in by clubs throughout Ireland.
McKelvey participates in the Irish War of Independence (1919–1921) against the British, in which he commands the IRA’s Belfast Brigade. On August 22, 1920, he helps to organise the killing of Royal Irish Constabulary (RIC) Detective Oswald Swanzy in Lisburn. The killing itself is carried out by IRA men from Cork, but McKelvey arranges a taxi to carry the assassins to and from the scene and disposes of their weapons. In reprisal for this shooting, 300 Catholic homes in Lisburn are burned out. McKelvey is forced to lie low in Dublin for some time after these events.
In March 1921, the IRA is re-organised by its leadership in Dublin into Divisions and McKelvey is appointed commander of the Third Northern Division, responsible for Belfast and the surrounding area. In May 1921, McKelvey’s command suffers a severe setback, when fifty of his best men are sent to County Cavan to train and link up with the IRA units there, only to be surrounded and captured by the British Army on Lappanduff hill on May 9. In most of Ireland, hostilities are ended with a truce declared on July 11, 1921.
McKelvey is alone among the leadership of the Belfast IRA in going against the acceptance of the Anglo-Irish Treaty. Most of his comrades support Michael Collins‘ assurances that, although the Treaty accepts the partition of Northern Ireland from the rest of the country, this is only a temporary concession which will be dealt with later. McKelvey does not accept this. As a result, he leaves his command as head of the IRA Third Northern Division and joins the Anti-Treaty IRA in Dublin.
In March 1922, McKelvey participates in the anti-Treaty IRA‘s repudiation of the authority of the Dáil, the civil government of the Irish Republic declared in 1919, and is elected to the IRA Army Executive. In April 1922 he helps command the occupation of the Four Courts in defiance of the new Irish Free State. This action helps to spark the civil war between pro- and anti-Treaty factions. McKelvey is among the most hardline of the anti-Treaty republicans and briefly, in June 1922, becomes IRA Chief of Staff, replacing Liam Lynch.
On June 28, 1922, the new Irish Free State government shells the Four Courts to assert its authority over the militants defending it. The Republicans in the Four Courts surrender after two days of fighting and McKelvey is captured. He is held for the following five months in Mountjoy Prison in Dublin.
On December 8, 1922, Joe McKelvey is executed by firing squad along with three other Anti-Treaty militants, Rory O’Connor, Liam Mellows, and Richard Barrett. The executions are ordered in reprisal for the Anti-Treaty IRA’s murder of Sean Hales, a Pro-Treaty member of the Third Dáil.
Dobbs’ father, Conway Edward Dobbs, is Justice of the Peace for County Antrim, High Sheriff for Carrickfergus in 1875, and High Sheriff for County Louth in 1882. The family spends time living in Dublin which is where Dobbs is born. She attempts to learn Irish. However, when her father dies in 1898 her mother, Sarah Mulholland, daughter of St. Clair Kelvin Mulholland Eglantine, moves the family back to Glenariff.
Dobbs’ interest in learning Irish continues and she finds it easier to learn in Donegal where the language is still spoken. Her first teacher is Hugh Flaitile. She attends the Irish College at Cloughaneely in the Donegal Gaeltacht. She brings the idea of promoting the language to the Glens of Antrim and her circle of friends. Dobbs is one of the small numbers of Protestant women interested in the Gaelic revival.
The “Great Feis” takes place in Antrim in 1904. Dobbs is a founding member of the Feis na nGleann committee and later a tireless literary secretary. In 1946, the Feis committee decides to honour her by presenting her with an illuminated address. It can be seen today at Portnagolan House with its stained-glass windows commemorating a great Irishwoman. During her speech she says, “Ireland is a closed book to those who do not know her language. No one can know Ireland properly until one knows the language. Her treasures are hidden as a book unopened. Open the book and learn to love your language.”
Dobbs writes seven plays, published by Dundalgan Press in 1920, though only three are ever performed. The Doctor and Mrs. McAuley wins the Warden trophy for one-act plays at the Belfast festival in 1913. However, her plays are generally not a success and after 1920 she never writes another. She continues to work on historical and archaeological studies and her articles are published in the Ulster Journal of Archaeology, in a German magazine for Celtic studies, in the French Revue Celtique, and in the Irish magazine Eriu.
Roger Casement is a good friend and, although Dobbs never makes her political opinions known, she contributes to his defence costs when he is accused of treason. She also is a member of the Gaelic League and in the executive of Cumann na mBan.
She dies in Portnagalon, County Antrim, on January 2, 1962.
Glover is born in Ireland as a Roman Catholic although her birth date and much of her background information is unknown. During Oliver Cromwell‘s invasion of Ireland where he rounds up thousands of Irish and Scots, Glover and her husband are transported as indentured servants to Barbados to work on the sugar plantations. Her husband is executed in Barbados for refusing to renounce his Catholic faith. Historians do not know the context but, at his death, he says that his wife is a witch.
By 1680, Glover and her daughter are living in Boston where they work as housekeepers for John Goodwin. In the summer of 1688, 13-year-old Martha Goodwin accuses Glover’s daughter of stealing laundry. This causes Glover to have a fierce argument with Martha and the Goodwin children which then supposedly causes them to become ill and start acting strange. The doctor that is called suggests it is caused by witchcraft because he could not diagnose or heal the children.
Glover is arrested and tried for witchcraft. It is unclear whether she cannot speak English or just refuses to speak it. It is more likely that she simply does not know English. Instead, she speaks her native language, Irish, and Latin. Reverend Cotton Mather writes that Glover is “a scandalous old Irishwoman, very poor, a Roman Catholic and obstinate in idolatry.” At her trial it is demanded of her to say the Lord’s Prayer. She recites it in Irish and broken Latin, but since she has never learned it in English, she cannot recite it in English. There is a belief that if someone cannot recite the Lord’s Prayer then they are a witch. Her house is searched and “small images” or doll-like figures are found. When Mather is interrogating her, she supposedly says that she prays to a host of spirits and Mather takes this to mean that these spirits are demons. Two Puritan men who supposedly speak Irish say that she confessed to using them for witchcraft. The identity of these men and whether they actually speak Irish is unknown. Many of the accusations against Glover use spectral evidence, which cannot be proven. Cotton Mather visits Glover in prison where he says she supposedly engages in nighttime trysts with the devil and other evil spirits. It is considered that Glover might not be of sound mind and could possibly be mentally ill. Five of six physicians examine her and find her to be competent, so she is then pronounced guilty and put to death by hanging.
On November 16, 1688, Glover is hanged in Boston amid mocking shouts from the crowd. When she is taken out to be hanged, she says that her death will not relieve the children of their malady. There are several testaments of what her final words are. According to some, she says that the children will keep suffering because there are other witches besides her who have been involved with bewitching the children and when asked to name the other witches, she refuses. Another account says that Glover says that killing her will be useless because it is someone else that has bewitched the children. Either way, Ann Glover does believe in witches. A Boston merchant who knows her, Robert Calef, says that “Goody Glover was a despised, crazy, poor old woman, an Irish Catholic who was tried for afflicting the Goodwin children. Her behavior at her trial was like that of one distracted. They did her cruel. The proof against her was wholly deficient. The jury brought her guilty. She was hung. She died a Catholic.”
Three hundred years later in 1988, the Boston City Council proclaims November 16 as Goody Glover Day. She is the only victim of the witchcraft hysteria in the Massachusetts Bay Colony to receive such a tribute. Although Ann Glover’s accusations and death take place before the commonly known Salem Witch Trials, she is the first Catholic martyr in Massachusetts and becomes the basis for many of the cases in the 1692 Salem witch trials.
Patrick Henry Pearse, teacher, barrister, poet, writer, nationalist, and political activist who is one of the leaders of the 1916 Easter Rising, is born in Dublin on November 10, 1879. Pearse’s father, James, is a stone worker who works on church buildings in Dublin and his mother, Margaret, comes from a family that has endured the Great Famine in 1846 and has left County Meath for Dublin. Here she brings up four children, Patrick being the second. Pearse has a comfortable childhood as his father is in constant work.
It is at school that Pearse first develops a love of Irish history. He is also taught the Irish language for the first time and while still a teenager, Patrick joins the Gaelic League, an organisation that wants to promote the Irish language and Irish literature. Pearse graduates with a law degree from the King’s Inns and, in 1901, he starts a BA course in modern languages but is called to the Bar in Dublin.
Regardless of his law training, Pearse is more interested in what he is learning about Ireland as a nation. All his knowledge about law has been based around the English language and he wants to know more about what he considers to be the rightful language of Ireland. This is not the Gaelic used in Dublin. Pearse has convinced himself that the real Irish language is based in Connaught, and he teaches himself the dialect of the area. Connaught is also a region that has been severely affected by the Great Famine. Therefore, the number of people who speak what Pearse considers to be proper Gaelic have been greatly reduced. From 1903 to 1909, Pearse develops his involvement in the Gaelic League’s An Claidheamh Soluis (The Sword of Light) which seeks to expand the use of Gaelic in Irish life, and, in particular, literature.
By 1909, Pearse has developed some political leanings. He cannot accept the impact England, and all things English have on Ireland and the Irish people, but his concern is more for Irish culture rather than Irish politics. Pearse wants Irish history and culture taught as compulsory subjects in both Irish schools and colleges. He breaks with the Roman Catholic Church when its national college, St. Patrick’s College, Maynooth, demotes courses in Irish history/culture to topics for trainee priests. He is keen for Maynooth to have compulsory Irish courses simply because priests then have a major influence in the areas where they work. However, all of Pearse’s protests fall on deaf ears. As a result, he founds his own school in Dublin, an “Irish-Ireland” school called St. Enda’s School.
Between 1909 and 1912, Pearse becomes more interested and involved in politics. Despite a limited income and the problems of keeping St. Edna’s on an even financial keel, Pearse launches his own newspaper called An Barr Buadh (The Trumpet of Victory). At this time the Home Rule issue has reared its head again. Sinn Féin and other republican movements have far more impact than Pearse, who seems to many to be no more than a political maverick. Many feel that Pearse is out of his depths in politics and that his input into Irish politics is no more than romanticism with an Irish slant.
By 1913, Pearse has become more depressed about the way Ireland is going under the rule of London. Those who know him, describe him as becoming more and more melancholy as the year progresses. Others believe that he is becoming more fanatical. He helps to organise the Irish Volunteers, the public face of the outlawed Irish Republican Brotherhood, before the outbreak of World War I. In 1914, he is sent on a fund-raising tour of America by Clan na Gael, an organisation that aids the Irish Republican Brotherhood. While the tour is a reasonable success financially, not many Americans are swayed by Pearse’s speeches.
By the time World War I starts, Pearse has taken an extreme political stance. He wants full Irish independence – not what the suspended Home Rule Bill of 1912 offers. He does not support the part Ireland plays in the war effort. He also splits the Irish Volunteers. He takes a small number of these men with him when John Redmond gives his agreement to suspend the Home Rule Bill until the war is over. By now, Pearse has become extreme. He publishes a pamphlet called The Murder Machine which is a severe condemnation of the Irish educational system. He also realises that with London totally focused on the war in Europe, the time is ripe to overthrow British rule in Ireland.
However, in this respect, Pearse is totally wrong. The young men who have volunteered to fight in the war have done so because they want to. Pearse has no mass support in Ireland whereas John Redmond has far more public support in the south. He also assumes incorrectly that all those in southern Ireland are completely against British rule. What Pearse fails to recognise, is that many people in Dublin itself rely on the British for work. They may not like this, but work brings in money regardless of where or who it comes from.
Those who participate in the Easter Uprising of 1916 are in the minority. Pearse decides to take command of the rebellion, and he reads aloud the declaration of independence at the General Post Office. Pearse also is one of the signatories of “Poblacht na hÉireann” (To the People of Ireland).
If Pearse expects the actions of the rebels in Dublin to spark off other uprisings in other Irish cities and towns, he is mistaken. In Dublin, the people of the city fail to offer the rebels any support. In fact, some Dubliners take the opportunity of the rebellion to loot the shops in Sackville Street. The Uprising is doomed from the start.
During the rebellion, Pearse says, “When we are all wiped out, people will blame us for everything, condemn us…. (but) in a few years they will see the meaning of what we tried to do.” Ironically, he is correct in this assessment.
On Friday, April 28, 1916, Pearse surrenders to the British army. By the following day all the rebels have surrendered. As they are paraded through the streets of Dublin before going to Kilmainham Gaol, they are jeered and verbally abused by Dubliners who have seen parts of their city destroyed. They blame Pearse and his followers rather than the British.
At Kilmainham Gaol, Pearse is charged with treason by a military court and sentenced to death. On May 16, Pearse is shot by firing squad. Eventually fourteen other rebel leaders are also executed by firing squad. Pearse’s body, and those of the other leaders, are thrown into a pit without a coffin or a burial service. Ironically, it is in death that Pearse finds real fame.
No one knows the fate of the rebel leaders until after the executions. Many in Ireland are horrified at the way they have been treated. If Pearse had not received national support during his life, his movement certainly received it after his death. Pearse had written that he wanted his fame and deeds to “live after me.” In death, Patrick Pearse is known as the “First President of Ireland” and Irish history and culture become part of the educational system after 1922.
It has more than 500,000 members worldwide, assets in excess of €2.6 billion, and declares total revenues of €94.8 million in 2010, with a total gross profit of €78.5 million.
Gaelic football and hurling are the most popular activities promoted by the organisation, and the most popular sports in the Republic of Ireland in terms of attendances. Gaelic football is also the largest participation sport in Northern Ireland. GAA competitions, activities, and structures are organised on an all-Ireland basis, without reference to the border drawn in 1921. The women’s version of these games, ladies’ Gaelic football and camogie, are organised by the independent but closely linked Ladies’ Gaelic Football Association and the Camogie Association respectively. GAA Handball is the Irish governing body for the sport of handball, while the other Gaelic sport, rounders, is managed by the GAA Rounders National Council.
Since its foundation in the late 19th century, the Association has grown to become a major influence in Irish sporting and cultural life with considerable reach into communities throughout Ireland and among the Irish diaspora.
Comhdháil Náisiúnta na Gaeilge, the central steering council for the Irish language community, is formed on October 26, 1943. Its mission is to “strengthen and consolidate goodwill and support for the Irish language and its usage as a living language so that it may be used freely and widely in all aspects of Irish life.”
The role of Comhdháil Náisiúnta na Gaeilge is to act as a coordinating body for voluntary Irish language organisations. The National Youth Council of Ireland and the Irish Congress of Trade Unions are similar umbrella organisations. The board of the nonprofit organisation is made up of representatives of its 24 member organisations. The secretaria of An Chomhdháil, ten employees, is responsible for the day-to-day running of the organisation.
The organisation sees its role as providing leadership to those involved in community and voluntary work on behalf of the Irish language, to provide analysis of Government policies with reference to the language, and the development and promotion of new policy measures. In practice this meant developing policies which are broadly acceptable to all member organisations and have their support, political lobbying in support of various issues and the undertaking of new and innovative projects.
The information website Gaelport.com is a project managed by staff of Comhdháil Náisiúnta na Gaeilge. The community-focused website contains information on Irish language news and events as well as Irish language classes and vacancies. It also contains information on advocacy work carried out by Comhdháil Náisiúnta na Gaeilge and other Irish language organisations. The website wins best Irish language website at the 2010 Irish Web Awards.
The last meeting of the board of management of Comhdháil Náisiúnta na Gaeilge is on the evening of July 14, 2014, due to an abrupt end of funding from Foras na Gaeilge, the inter-governmental agency established to promote the Irish language throughout the island of Ireland. The management board of Comhdháil Náisiúnta na Gaeilge thus has no choice but to cease all activities with the loss of six full-time staff.
The Irish language has largely retreated from Meath when O’Growney is born, and neither of his parents speak it. He becomes interested in the language when he chances upon the Irish lessons in the nationalist newspaper Young Ireland. He has help at first from a few old people who speak the language, and while at St. Patrick’s Pontifical University, Maynooth, where he continues his studies for the priesthood. He spends his holidays in Irish-speaking areas in the north, west, and south. He gets to know the Aran Islands and writes about them in the bilingual Gaelic Journal (Irisleabhar na Gaedhilge). He is ordained in 1888. His proficiency in the language leads him to be appointed in the re-established Chair of Irish at Maynooth in 1891. He serves as editor of the Gaelic Journal between 1894 and 1899 and during his tenure ensures that more material is published in Irish.
For O’Growney, language, nationality, and religion are closely linked. In 1890, writing in the Irish Ecclesiastical Review, he describes literature in Irish as “the most Catholic literature in the world.” He is aware, however, of its other aspects, adding that “even if Irish were to perish as a spoken language, it would remain valuable from the pure literature point of view.”
O’Growney’s Simple Lessons in Irish, first published in the newspaper the Weekly Freeman, prove so popular that they are published in booklet form. There are five books in the series and, by 1903, 320,000 copies have been sold.
O’Growney is a founding member of the Gaelic League, which is created in Dublin in 1893 “for the purpose of keeping the Irish language spoken in Ireland,” and later becomes its vice-president.
In 1894, failing health causes him to go to Arizona and California, where he dies in Los Angeles in 1899. Some years later, with the aid of Irish sympathisers in the United States, his body is brought back to Ireland.
His funeral, held on September 26, 1903 at the Catholic Pro-Cathedral, Dublin, is attended by 6,000 people, including members of the trade guilds, clerics, politicians, members of the nationalist Gaelic Athletic Association, and students. Eugene O’Growney is buried at Maynooth.
Seán O’Casey, Irish dramatist and memoirist, dies of a heart attack in Torquay, Devon, England on September 18, 1964. A committed socialist, he is the first Irish playwright of note to write about the Dublin working classes.
O’Casey is born John Casey at 85 Upper Dorset Street, in the northern inner-city area of Dublin on March 30, 1880. He is a member of the Church of Ireland, baptised on July 28, 1880 in St. Mary’s parish and confirmed at St. John the Baptist Church in Clontarf. He is an active member of Saint Barnabas until his mid-twenties, when he drifts away from the church.
In 1917, his friend Thomas Ashe dies in a hunger strike and it inspires him to write. He spends the next five years writing plays. O’Casey’s first accepted play, The Shadow of a Gunman, is performed at the Abbey Theatre in 1923. This is the beginning of a relationship that is to be fruitful for both theatre and dramatist but which ends in some bitterness. It is followed by Juno and the Paycock (1924) and The Plough and the Stars (1926).
The Plough and the Stars is not well received by the Abbey audience. There is a riot reported on the fourth night of the show. His depiction of sex and religion offends some of the actors who refused to speak their lines. W.B. Yeats intervenes and describes the audience as “shaming themselves.”
In 1928, Yeats rejects O’Casey’s fourth play, The Silver Tassie, for the Abbey. It is an attack on imperialist wars and the suffering they cause. The Abbey refuses to perform it. The plays O’Casey writes after this include the darkly allegorical and highly controversial Within the Gates (1934), which is set within the gates of a busy city park based on London’s Hyde Park. It closes not long after opening and is another box office failure.
Over the next twenty years, O’Casey writes The Star Turns Red (1940), Purple Dust (1943), Red Roses for Me (1943), Oak Leaves and Lavender (1945), Cock-a-Doodle Dandy (1949), The Bishop’s Bonfire (1955), and The Drums of Father Ned (1958). In 1959, O’Casey gives his blessing to a musical adaptation of Juno and the Paycock by American composer Marc Blitzstein. The musical, retitled Juno, is a commercial failure, closing after only 16 Broadway performances. Also in 1959, George Devine produces Cock-a-Doodle Dandy at the Royal Court Theatre and it is also successful at the Edinburgh International Festival and has a West End run.
On September 18, 1964, at the age of 84, O’Casey dies of a heart attack, in Torquay, Devon. He is cremated at the Golders Green Crematorium.
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