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Birth of Patrick Ford, Irish American Journalist & Land Reformer

Patrick Ford, Irish American journalist, Georgist land reformer and fund-raiser for Irish causes, is born in Galway, County Galway, on April 12, 1837.

Ford is the son of Edward Ford (1805-1880) and Anne Ford (1815-1893). He emigrates with his parents to Boston, Massachusetts, in 1845, never returning to Ireland. Although he devotes his life to Irish causes, he writes in The Irish World in 1886 that “I might as well have been born in Boston. I know nothing of England. I brought nothing with me from Ireland—nothing tangible to make me what I am. I had consciously at least, only what I found and grew up with in here.”

Ford is educated in Boston’s public schools and the Latin school of the parish of St. Mary in the North End. He leaves school at the age of thirteen and two years later is working as a printer’s devil for William Lloyd Garrison‘s abolitionist newspaper The Liberator. He begins writing for Boston newspapers in 1855 and by 1861 is editor and publisher of the Boston Tribune, also known as the Boston Sunday Tribune or Boston Sunday Times. He is an abolitionist and pro-union.

During the American Civil War, Ford serves in the Union Army with his father and brother. He serves in the 9th Massachusetts Infantry Regiment and sees action in the Northern Virginia campaign, including the Battle of Fredericksburg on December 13, 1862.

After the Civil War, Ford spends four years in Charleston, South Carolina, editing the South Carolina Leader which promotes the welfare of newly freed slaves. He later edits the Irish American Charleston Gazette. He settles in New York City in 1870 and founds the populist The Irish World, which promotes Irish and Catholic interests and becomes the principal newspaper of Irish America. It promises “more reading material than any other paper in America” and outsells John Boyle O’Reilly‘s Boston Pilot. In 1878, he re-titles his newspaper The Irish World and American Industrial Liberator. During the early 1880s, he promotes the writings of land reformer Henry George in his paper.

The American economic depression of 1873 convinces Ford that the Irish rural poor and the American urban poor share the same plight. He believes that the Homestead Act of 1862 is exploited by big business, especially the railroads, and by speculators who leave the poor without access to the western land meant for settlement. He calls for land reform with the belief that land monopoly is the cause of poverty and that a single tax based on land valuation is the solution. In the mid–1870s he leaves the Democratic Party. Critical of Tammany corruption and attracted to the fiscal policies of the Greenback Party, he is a member of the party’s New York State central committee as early as 1876, and backs the Greenback presidential candidates Peter Cooper and James B. Weaver in 1876 and 1880. Even the Greenbacks fail to offer the land reforms envisaged by Ford, so he forms the short-lived National Cooperative Democracy Party in 1879.

In 1880, Ford begins to solicit donations through The Irish World to support Land League activities in Ireland. Funds received are tabulated weekly under the heading “Land League Fund.” Between January and September 1881 alone, more than $100,000 is collected in donations. British Prime Minister William Ewart Gladstone later states that without the funds from The Irish World, “there would have been no agitation in Ireland.”

In the 1884 and 1888 elections, Ford turns to the Republican Party, encouraging Irish American voters to abandon their traditional loyalty to the Democrats for the Republican candidate James G. Blaine, whom he promotes in The Irish World as supportive of labour and of Ireland. The Republican patronage of the financially troubled The Irish World is a factor in the endorsement, but he believes Blaine’s promise to introduce high trade tariffs will protect American labour interests.

After the Irish Parliamentary Party split in 1891, Ford supports the Parnellite faction of John Redmond and endorses the terms of the Third Home Rule Bill of 1912.

Ford dies on September 23, 1913, at his home at 350 Clermont Street, Brooklyn. After an impressive funeral, he is buried in Brooklyn’s Holy Cross Cemetery.

In 1863, Ford marries Odele McDonald, who predeceases him. They have eleven children, three daughters and eight sons. At the time of his death, his son Patrick is managing editor of The Irish World and his brother Augustine is business manager and publisher. He appears to have destroyed his personal papers. The files of The Irish World are the best record of his life and work.


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Giovanni Battista Rinuccini, Nuncio to Ireland, Returns to Rome

Giovanni Battista Rinuccini, an Italian Roman Catholic archbishop in the mid-seventeenth century, returns to Rome on February 23, 1649, after spending just over three years in Ireland supporting Catholics with arms, money, and diplomacy.

Rinuccini is born in Rome on September 15, 1592. He is educated by the Jesuits in Rome and studies law at the Universities of Bologna and Perugia. In due course, he is ordained a priest, having at the age of twenty-two obtained his doctor’s degree from the University of Pisa. He is named a camariere (chamberlain) by Pope Gregory XV and in 1625 becomes Archbishop of Fermo. In 1631 he carefully refuses an offer to be made Archbishop of Florence.

On September 15, 1644, a new pope, Pope Innocent X, is elected. He decides to step up the help for the Irish Catholic Confederates. He sends Rinuccini as nuncio to Ireland to replace the envoy Friar Pierfrancesco Scarampi, who had been sent to Ireland by his predecessor, Pope Urban VIII, in 1643.

Rinuccini departs France from Saint-Martin-de-Ré near La Rochelle on October 18, 1645, on the frigate San Pietro and arrives in Kenmare, County Kerry, on October 21, 1645, with a retinue of twenty-six Italians, several Irish officers, and the Confederation’s secretary, Richard Bellings. He proceeds to Kilkenny, the Confederate capital, where Richard Butler, 3rd Viscount Mountgarret, the president of the Confederation, receives him at the castle. He speaks Latin to Montgarret, but all the official business of the Confederates is done in English. He asserts in his discourse that the object of his mission is to sustain the King, but above all to help the Catholic people of Ireland in securing the free and public exercise of their religion, and the restoration of the churches and church property to the Catholic Church.

Rinuccini had sent ahead arms and ammunition: 1,000 braces of pistols, 4,000 cartridge belts, 2,000 swords, 500 muskets and 20,000 pounds of gunpowder. He arrives twelve days later with a further two thousand muskets and cartridge-belts, four thousand swords, four hundred braces of pistols, two thousand pike-heads, and twenty thousand pounds of gunpowder, fully equipped soldiers and sailors and 150,658 livres tournois to finance the Irish Catholic war effort. These supplies give him a huge input into the Confederate’s internal politics because he doles out the money and arms for specific military projects, rather than handing them over to the Confederate government, or Supreme Council.

Rinuccini hopes that by doing so he can influence the Confederates’ strategic policy away from making a deal with Charles I and the Royalists in the English Civil War and towards the foundation of an independent Catholic-ruled Ireland. In particular, he wants to ensure that churches and lands taken in the rebellion would remain in Catholic hands. This is consistent with what happened in Catholic-controlled areas during the Thirty Years’ War in Germany. His mission can be seen as part of the Counter-Reformation in Europe. He also has unrealistic hopes of using Ireland as a base to re-establish Catholicism in England. However, apart from some military successes such as the Battle of Benburb on June 5, 1646, the main result of his efforts is to aggravate the infighting between factions within the Confederates.

The Confederates’ Supreme Council is dominated by wealthy landed magnates, predominantly of “Old English” origin, who are anxious to come to a deal with the Stuart monarchy that will guarantee them their land ownership, full civil rights for Catholics, and toleration of Catholicism. They form the moderate faction, which is opposed by those within the Confederation, who want better terms, including self-government for Ireland, a reversal of the land confiscations of the plantations of Ireland and establishment of Catholicism as the state religion. A particularly sore point in the negotiations with the English Royalists is the insistence of some Irish Catholics on keeping in Catholic hands the churches taken in the war. Rinuccini accepts the assurances of the Supreme Council that such concerns will be addressed in the peace treaty negotiated with James Butler, 1st Duke of Ormond, negotiated in 1646, now known as the First Ormond Peace.

However, when the terms are published, they grant only the private practice of Catholicism. Alleging that he had been deliberately deceived, Rinuccini publicly backs the militant faction, which includes most of the Catholic clergy and some Irish military commanders such as Owen Roe O’Neill. On the other side there are the Franciscans Pierre Marchant, and later Raymond Caron. In 1646, when the Supreme Council tries to get the Ormond Peace ratified, Rinuccini excommunicates them and helps to get the Treaty voted down in the Confederate General Assembly. The Assembly has the members of the Supreme Council arrested for treason and elects a new Supreme Council.

However, the following year, the Confederates’ attempts to drive the remaining English (mainly Parliamentarian) armies from Ireland meets with disaster at the battles of Dungan’s Hill on August 8, 1647 and Knocknanuss on November 13, 1647. As a result, the chastened Confederates hastily conclude a new deal with the English Royalists to try to prevent a Parliamentarian conquest of Ireland in 1648. Although the terms of this second deal are better than those of the first one, Rinuccini again tries to overturn the treaty. However, on this occasion, the Catholic clergy are split on whether to accept the deal, as are the Confederate military commanders and the General Assembly. Ultimately, the treaty is accepted by the Confederacy, which then dissolves itself and joins a Royalist coalition. Rinuccini backs Owen Roe O’Neill, who used his Ulster army to fight against his former comrades who had accepted the deal. He tries in vain to repeat his success of 1646 by excommunicating those who support the peace. However, the Irish bishops are split on the issue and so his authority is diluted. Militarily, Owen Roe O’Neill is unable to reverse the political balance.

Despairing of the Catholic cause in Ireland, Rinnuccini leaves the country on February 23, 1649, embarking at Galway on the ship that had brought him to Ireland, the frigate San Pietro. In the same year, Oliver Cromwell leads a Parliamentarian re-conquest of the country, after which Catholicism is thoroughly repressed. Roman Catholic worship is banned, Irish Catholic-owned land is widely confiscated east of the River Shannon, and captured Catholic clergy are executed.

Rinuccini returns to Rome, where he writes an extensive account of his time in Ireland, the Commentarius Rinuccinanus. His account blames personal vainglory and tribal divisions for the Catholic disunity in Ireland. In particular, he blames the Old English for the eventual Catholic defeat. The Gaelic Irish, he writes, despite being less civilised, are more sincere Catholics.

Rinuccini returns to his diocese in Fermo in June 1650 and dies there on December 13, 1653.


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Birth of Father Austin Flannery

Father Austin (Liam) Flannery OP, Dominican priest, editor, publisher and social justice campaigner is born Liam Flannery at Rearcross, County Tipperary, on January 10, 1925.

Flannery is the eldest of seven children produced by William K. Flannery and his wife Margaret (née Butler). He is educated at St. Flannan’s College in Ennis, County Clare, completing his secondary education at Dominican College Newbridge in Newbridge, County Kildare.

Flannery joins the Dominican Order in September 1944, leading to studies in theology at St. Mary’s Dominican Priory in Tallaght, Dublin, and then at Blackfriars Priory in Oxford, England. Joining the Dominicans he chooses the name Austin and is ordained a priest in 1950. He continues his studies at the Pontificium Athenaeum Internationale Angelicum in Rome. After his studies he teaches Latin at Newbridge College in Newbridge, County Kildare, and then theology at Glenstal Abbey in Murroe, County Limerick.

Flannery edits the Dominican bi-monthly journal entitled Doctrine and Life from 1958 to 1988, while at St. Saviour’s Priory, Dublin, where he also serves as prior from 1957 to 1960. He also edits the Religious Life Review. He publishes many English language documents on the Second Vatican Council.

Flannery’s campaigning to end apartheid in South Africa leads to involvement with Kader Asmal, and the founding the Irish Anti-Apartheid Movement, of which he serves as chairman and president. In the late 1960s his campaigning on behalf of the Dublin Housing Action Committee, due to its association with republicans and left-wing activists, leads him to being accused of being a communist. He is dismissed in the Dáil by the then Minister for Finance, Charles Haughey, as “a gullible cleric.”

Flannery dies of a heart attack at the age of 83 on October 21, 2008. He is buried in the Dominican plot at Glasnevin Cemetery in Glasnevin, Dublin.


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Murder of Nicholas Walsh, Church of Ireland Bishop of Ossory

Nicholas Walsh, (Irish: Nicolás Bhailis), Church of Ireland Bishop of Ossory and a pioneer of printing in Irish type, is murdered on December 14, 1585, by James Dullerde, against whom he had proceeded in his court for adultery.

Walsh is born in Waterford, County Waterford, in or before 1538. He is the son of Patrick Walsh, Bishop of Waterford and Lismore (d. 1578). The identity of his mother is unknown. She was Patrick’s concubine for many years and they apparently married only after 1558, meaning their son was born outside marriage. About 1551 Walsh leaves Ireland to study at the universities of Paris, Oxford, and Cambridge, eventually graduating BA at Cambridge in 1562 or 1563. He receives the MA from Cambridge in 1567. He is appointed chancellor of St. Patrick’s Cathedral, Dublin, in 1571.

As a fluent Irish speaker, Walsh is deeply committed to the propagation of the Protestant faith through the medium of the Irish language. In 1571 he helps to secure the publication in Dublin of a catechism written in Irish by John Kearney (Irish: Seán Ó Cearnaigh), whom he has known since his time at Cambridge. He then procures a government order for printing the Book of Common Prayer in Irish, and for the liturgy and a sermon to be communicated in Irish in a church in each large town. In practice this order has no effect. From about 1573 he and Kearney begin work on an Irish translation of the New Testament. This project is finally completed and published in 1602 or 1603. He also writes a collection of sermons in Latin.

In 1572 Walsh is offered the bishopric of Kilmacduagh in Connacht but declines as this diocese lay in a dangerous part of the country. In February 1578 he becomes Bishop of Ossory, upon which he resigns his chancellorship at St. Patrick’s Cathedral and presumably sets aside his translation of the New Testament. Through his family he has links with the area of his diocese, and he is assured of the protection of the dominant magnate, Thomas Butler, Earl of Ormond. However, Catholicism is very strong in Ossory, particularly in the diocesan capital of Kilkenny. His arrival at Kilkenny is ignored by the citizens, and he finds himself presiding over an empty St. Canice’s Cathedral during Sunday services. In November 1578 he writes for support to the Lord Justice of Ireland, Sir William Drury, who empowers Walsh to fine recusants. That month Drury comes to Kilkenny and heavily fines a number of prominent citizens of Kilkenny for recusancy. However, these punitive efforts have little long-term impact and only increased Walsh’s unpopularity.

Walsh is further hampered by a lack of revenues from his diocese, which leads him in April 1581 to seek additional benefices that he can hold in commendam. in July 1582 he seeks a licence to solicit charitable donations in England. He also initiates legal proceedings to recover church property. At a time when the Church of Ireland episcopate is characterised by venality, cynicism, and crypto-Catholicism, he stands head and shoulders above his colleagues owing to his dedication, ability, and evangelising zeal. At the installation of the Bishop of Meath in 1584 he criticises his fellow bishops for neglecting their spiritual duties for political concerns. He is married to an Englishwoman and has four children.

Walsh’s life comes to a violent end on December 14, 1585, when he is stabbed to death in his own house at Kilkenny by James Dullerde, whom he had cited for adultery in his consistory court. He is buried in a tomb in St. Canice’s Cathedral, Kilkenny. Dullerde is caught and beheaded by Domhnall Spanaigh Kavanagh MacMurrough and his brother Cahir Carroughe.

(From: “Walsh, Nicholas (Nicolás Bhailis)” by Anthony M. McCormack and Terry Clavin, Dictionary of Irish Biography, http://www.dib.ie, October 2009 | Pictured: Coat of arms of the Bishop of Ossory)


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Birth of Jonathan Swift, Essayist, Pamphleteer, Poet & Cleric

Jonathan Swift, satirist, essayist, political pamphleteer, poet and cleric who becomes Dean of St. Patrick’s Cathedral, Dublin, is born in Dublin on November 30, 1667.

Swift’s father, an attorney, also named Jonathan Swift, dies just two months before he is born. Without steady income, his mother struggles to provide for her newborn. Moreover, he is a sickly child. It is later discovered that he suffers from Ménière’s disease, a condition of the inner ear that leaves the afflicted nauseous and hard of hearing. In an effort to give her son the best upbringing possible, Swift’s mother gives him over to Godwin Swift, her late husband’s brother and a member of the respected professional attorney and judges group Gray’s Inn. Godwin Swift enrolls his nephew with one of his cousins in Kilkenny College, which is perhaps the best school in Ireland at the time. He arrives there at the age of six, where he is expected to have already learned the basic declensions in Latin. He has not, and thus begins his schooling in a lower form. He graduates in 1682, when he is 15. His transition from a life of poverty to a rigorous private school setting proves challenging. He does, however, make a fast friend in William Congreve, the future poet and playwright.

In 1682, Swift commences his undergraduate studies at Trinity College, Dublin. In 1686, he receives a Bachelor of Arts degree and goes on to pursue a master’s degree. Not long into his research, huge unrest breaks out in Ireland. The king of Ireland, England and Scotland is soon to be overthrown. What becomes known as the Glorious Revolution of 1688 spurs him to move to England and start anew. For 10 years, Swift works in Surrey‘s Moor Park and acts as an assistant to Sir William Temple, 1st Baronet.

During his Moor Park years, Swift meets the daughter of Temple’s housekeeper, an 8-year-old named Esther Johnson, known as “Stella.” They become lovers for the rest of their lives until Johnson’s death in 1728. It is rumored that they marry in 1716 and that Swift keeps of lock of Johnson’s hair in his possession at all times.

During his decade of work for Temple, Swift returns to Ireland twice. On a trip in 1695, he takes all necessary requirements to become an ordained priest in the Anglican tradition. Under Temple’s influence, he also begins to write, first short essays and then a manuscript for a later book. Temple dies in 1699. Swift completes the task of editing and publishing Temple’s memoirs. He then leans on his priestly qualifications and finds work ministering to a pea-sized congregation just 20 miles outside of Dublin. For the next ten years, he gardens, preaches and works on the house provided to him by the church. He also returns to writing. His first political pamphlet is titled A Discourse on the Contests and Dissentions in Athens and Rome.

In 1704, Swift anonymously releases A Tale of a Tub and The Battle of the Books. Tub, although widely popular with the masses, is harshly disapproved of by the Church of England. Ostensibly, it criticizes religion, but Swift means it as a parody of pride. Nonetheless, his writings earn him a reputation in London and when the Tories come into power in 1710, they ask him to become editor of The Examiner, their official paper. After a time, he becomes fully immersed in the political landscape and begins writing some of the most cutting and well-known political pamphlets of the day, including The Conduct of the Allies, an attack on the Whigs. Privy to the inner circle of Tory government, he lays out his private thoughts and feelings in a stream of letters to his beloved Stella. They are later published as The Journal to Stella.

When he sees that the Tories will soon fall from power, Swift returns to Ireland. In 1713, he takes the post of Dean at St. Patrick’s Cathedral, Dublin. While leading his congregation at St. Patrick’s, he begins to write what would become his best-known work. In 1726, at last finished with the manuscript, he travels to London and benefits from the help of several friends, who anonymously publish it as Travels into Several Remote Nations of the World, in Four Parts. By Lemuel Gulliver, First a Surgeon, and then a Captain of Several Ships, more simply known as Gulliver’s Travels. The book is an immediate success and has not been out of print since its first run.

Not long after the celebration of this work, Esther Johnson, falls ill. She dies in January 1728. Her death moves Swift to write The Death of Mrs. Johnson.

In 1742, Swift suffers a stroke and loses the ability to speak. He dies on October 19, 1745. He is laid to rest next to Esther Johnson inside Dublin’s St. Patrick’s Cathedral.


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Dom Columba Marmion Beatified by Pope John Paul II

Dom Columba Marmion, a Dublin priest who is credited with curing an American woman of cancer, is beatified by Pope John Paul II on September 3, 2000.

Marmion is born April 1, 1858, in Dublin, the seventh of nine children of William Marmion and Herminie Marmion (née Cordier). He attends St. Laurence O’Toole’s, a primary school run by the Augustinian Fathers of John’s Lane. On January 11, 1869, he transfers to Belvedere College, where he receives an excellent grounding in Greek and Latin from the Jesuit Fathers. From there, he proceeded in January 1874 to Clonliffe College, where he remains until December 1879, when the new Archbishop of Dublin, Dr. Edward MacCabe, selects him for further theological studies in Rome.

Marmion is in Rome at the Pontifical Irish College, studying theology at the Propaganda College, for eighteen months (December 1879 – July 1881). Although invited by the authorities at Propaganda to present himself for the doctorate degree, he turns down the offer for health reasons, on account of the necessary extra year in Rome which this would entail. On returning to Dublin he spends the first year as curate in Dundrum parish. This is followed by four years (1882–86) as professor of philosophy at Clonliffe. On October 25, 1886, he receives from the newly appointed Archbishop of Dublin, Dr. William Walsh, his dimissorial letters, granting him permission to join the Benedictine order. On November 21, 1886, he enters the newly founded Belgian Maredsous Abbey, with which, by virtue of the Benedictine vow of stability, he is to be associated for the rest of his life.

The first thirteen years of his monastic life (1886–99) are spent at Maredsous Abbey itself. After an unsuccessful start in the abbey school as a kind of housemaster to the junior boys, he finds his feet within the community through congenial work, notably the teaching of Thomistic philosophy to the junior monks. He also gradually builds up a reputation as a spiritual guide through the exercise of ministry on a small scale in the surrounding area. The next decade (1899–1909) finds him in Louvain as prior and professor of dogmatic theology at Mont César Abbey, which is founded and staffed by Maredsous. This decade provides a wide outlet for his matured spiritual doctrine through his lectures on dogmatic theology in Mont César, his retreats to priests and religious, and his private correspondence. The third and final phase of his monastic life begins when the chapter of Maredsous elects him as its third abbot in 1909.

An invitation is received from the Belgian government from December 1909 to April 1910 to undertake a Benedictine foundation in Katanga, part of the Belgian Congo. In spite of pressure from government quarters the chapter of Maredsous refuses the offer, and Marmion accepts this negative decision. In 1913 the entire community of Anglican Benedictines of Caldey Island, Wales, transfer their allegiance from Canterbury to Rome. Marmion becomes deeply involved in the spiritual and canonical process of the reception of the community into the Catholic church.

The outbreak of World War I ushers in four years of grave anxiety for Marmion. Belgium is not completely occupied, but retains sovereignty over an area extending inland about twenty miles to the Ypres Salient. This enables the young monks of Maredsous, for whom Marmion had found a temporary home in Edermine, County Wexford, to travel to and from the Western Front, where they are being called up to serve as stretcher bearers in the Belgian army. He does his utmost to maintain the unity of his community between those who had remained in Maredsous and the Edermine group.

The first of Marmion’s great spiritual books, Christ, the Life of the Soul, appears in 1916, and its phenomenal success has been described as a silent plebiscite. This is followed by Christ in His Mysteries (1919), Christ the Ideal of the Monk (1922), and Sponsa Verbi (1923). The books are able to appear in rapid succession since they are compiled from his existing conference notes.

One final piece of important monastic and ecclesiastical and even political business absorbs much of Marmion’s energies, although strictly speaking it is not of his remit. His strenuous efforts to install Belgian monks in the Abbey of the Dormition on Mount Zion in Jerusalem following the internment (November 1918) of the original German Benedictine community by the victorious British forces are of no avail, the question being finally settled by the reinstallation of the German (Beuronese) monks in 1921.

Marmion dies at Maredsous on January 30, 1923, following a brief illness which originates in a chill and is aggravated by influenza.

Marmion is beatified by Pope John Paul II on September 3, 2000. This is the outcome of a popular reputation for holiness which had increased steadily since his death and the procedures for beatification prompted in 1954 by Mgr. Montini, the future Pope Paul VI. The canonical steps are: diocesan process at Namur (1957–61); examination at Rome of Marmion’s writings (1960–73); a critical biography (1987–94), written by Mark Tierney, OSB, for the Roman process on the ‘heroicity’ of Marmion’s virtues which concluded in June 1999; and finally an inexplicable cure of cancer through Marmion’s intercession, judged as miraculous by Rome on January 25, 2000.

The originality of Marmion’s spiritual doctrine lay in his truly central emphasis on the doctrine of our adoption as the children of God in baptism. Many of his predecessors had also emphasised this doctrine, but few had made it the focus from which everything radiated and to which everything returned. The second characteristic of Marmion’s teaching, a much more personal trait, is the conviction of authenticity communicated by his writings, of the greatness of our sharing in the sonship of the Word. This makes a deep and lasting impression on the reader, and gives an infinitely sacred meaning to the title ‘children of God’ and thereby to the whole of life. The third characteristic of Marmion’s teaching is the simplicity with which the deepest theological truths are presented – truths which preachers often feel their people cannot ‘take,’ and hence are left unsaid. Marmion presents these truths directly from St. John and St. Paul, and not merely in familiar extracts but in the whole sweep of their texts.

(From: “Marmion, Dom Columba” by Placid Murray, Dictionary of Irish Biography, http://www.dib.ie)


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Birth of Cornelius Denvir, Mathematician & Lord Bishop of Down and Connor

Cornelius Denvir, Roman Catholic Prelate, mathematician, natural philosopher and Lord Bishop of Down and Connor, is born on August 13, 1791, at Ballyculter, County Down. He is noted for ministering in Belfast amidst growing sectarian tension, taking a moderate and non-confrontational stance, to the annoyance of his pro-Catholic followers. He is also a professor at Maynooth College as well as Down and Connor Diocesan College, and is active in the local scientific community.

Denvir is educated at Dr. Nelson’s Classical School in Downpatrick, being described by peers as an enthusiastic child with a love for sight-seeing. According to one biographer, young Denvir also shows interest in the catechism by attending local visits from the then Bishop of Down and Connor, Dr. Patrick MacMullan, who is resident in Downpatrick. In September 1808, he enrolls at Maynooth College, and is appointed chair of Natural Philosophy and Mathematics there in August 1813.

As chair of mathematics and natural philosophy at Maynooth College, Denvir is noted for changing the style of education at the college from pure logic-based reasoning in Mathematics to a more holistic, topical approach. He is also noted for emphasising experimentation and the importance of the scientific method in teaching natural philosophy, with several sources noting his well-stocked labs.

While at Maynooth College Denvir teaches both Nicholas Callan, the inventor and physicist, and Dominic Corrigan, the noted Irish physician. According to several accounts, both speak fondly of their old professor, to the point of Callan gifting Denvir one of his induction coils in thanks.

Denvir is ordained first as deacon in June 1813, then a priest in May 1814, performing his liturgical duties in conjunction with his academic ones. In 1826, he leaves Maynooth College to become the parish priest of Downpatrick. In 1833 he becomes a professor at the newly founded St. Malachy’s College, teaching classes in Latin, Greek and Mathematics. He continues his duties as parish priest and professor until 1835, when he is appointed Bishop of Down and Connor in succession to Dr. William Crolly.

As 22nd Lord Bishop of Down and Connor, Denvir emphasises the teaching of the Catechism to youth as well as emphasising the importance of scripture to the diocese. In 1841 he helps fund the start of construction of St. Malachy’s Church in Belfast, which is completed in 1845. In his later years, he falls under criticism by other Belfast Catholics, who claim he is neglectful of his duties, especially those relating to expanding and defending Catholicism in the face of growing Protestant influence. Some accounts attribute his shortcomings to poor health and temperament, while others suggest that he backs away from expansion to avoid conflict with Protestant groups.

Denvir suffers from personal finance problems during his time as Bishop. The construction of St. Malachy’s Church puts him into deep personal debt, which he is apparently arrested for some time after 1844. He is also criticised for selling seats in the newly constructed church to offset costs. He is also described as reluctant in asking for funds from parishioners, severely limiting his resources with which to care for the church.

Denvir is appointed Commissioner of National Education in 1853. He is noted for being supportive of non-denominational education and investigating reports of proselytism in public primary education. He later resigns this position in 1857 on request of the Holy See to focus on expanding the local Catholic school system.

In 1860, after years of illness compounded by age, Denvir is assigned Dr. Patrick Dorrian as a coadjutor bishop to assist in his episcopal duties. While ill health is said to be the predominant reason for the appointment of a coadjutor, contemporary newspaper accounts suggest there also might be an ideological reason for the appointment. In The Spectator it is noted in December 1859 “it may be, because he is too liberal for the Cullen epoch.”

In May 1865, Denvir resigns as Bishop and is succeeded by Dorrian. He dies one year later on July 10, 1866, in his residence on Donegall St., after suffering from fainting fits a few days prior. He is buried in Ballycruttle Church.


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Death of Poet James Clarence Mangan

James Clarence Mangan (Irish: Séamus Ó Mangáin), Irish poet, weakened by poverty, alcoholism and malnutrition, dies of cholera on June 20, 1849.

Mangan is born on May 1, 1803 in Dublin. His poetry fits into a variety of literary traditions. Most obviously, and frequently, his work is read alongside such nationalist political authors as John Mitchel, as they appear in The Nation, The Vindicator and the United Irishman newspapers or as a manifestation of the 19th-century Irish Cultural Revival. He is also frequently read as a Romantic poet.

Mangan is the son of James Mangan, a former hedge school teacher and native of Shanagolden, County Limerick, and Catherine Smith from Kiltale, County Meath. Following his marriage to Smith, James Mangan takes over a grocery business in Dublin owned by the Smith family, eventually becoming bankrupt as a result. Mangan describes his father as having “a princely soul but no prudence,” and attributes his family’s bankruptcy to his father’s suspect business speculations and tendency to throw expensive parties. Thanks to poor record keeping, inconsistent biographies, and his own semi-fictional and sensationalized autobiographical accounts, his early years are the subject of much speculation. However, despite the popular image of him as a long-suffering, poor poet, there is reason to believe that his early years are spent in middle class comfort.

Mangan is educated at a Jesuit school where he learns Latin, Spanish, French, and Italian. He attends three schools before the age of fifteen. Obliged to find a job in order to support his family, he then becomes a lawyer’s clerk, and is later an employee of the Ordnance Survey and an assistant in the library of Trinity College, Dublin.

Mangan’s first verses are published in 1818. From 1820 he adopts the middle name Clarence. In 1830 he begins producing translations – generally free interpretations rather than strict transliterations – from German, a language he had taught himself. Of interest are his translations of Johann Wolfgang von Goethe. From 1834 his contributions begin appearing in the Dublin University Magazine. In 1840 he begins producing translations from Turkish, Persian, Arabic and Irish. He is also known for literary hoaxes as some of his “translations” are in fact works of his own, like Twenty Golden Years Ago, attributed to a certain Selber.

Mangan is friends with the patriotic journalists Thomas Davis and John Mitchel, who ultimately writes his biography. His poems are published in their newspaper The Nation.

Although Mangan’s early poetry is often apolitical, after the Great Famine he begins writing patriotic poems, including influential works such as Dark Rosaleen, a translation of “Róisín Dubh,” and A Vision of Connaught in the Thirteenth Century.

Mangan’s best known poems include Dark Rosaleen, Siberia, Nameless One, A Vision of Connaught in the Thirteenth Century, The Funerals, To the Ruins of Donegal Castle, Pleasant Prospects for the Land-eaters and Woman of Three Cows. He writes a brief autobiography, on the advice of his friend Charles Patrick Meehan, which ends mid-sentence. This is apparently written in the last months of his life, since he mentions his narrative poem of the Italian Gasparo Bandollo, which is published in the Dublin University Magazine in May 1849.

Mangan is a lonely and often difficult man who suffers from mood swings, depression and irrational fears, and becomes a heavy drinker and opium user. His appearance grows eccentric, and he is described by the artist WF Wakeman as frequently wearing “a huge pair of green spectacles,” padded shirts to hide his malnourished figure and a hat which “resembled those which broomstick-riding witches are usually represented with.” On June 20, 1849, weakened by poverty, alcoholism and malnutrition, he succumbs to cholera at the age of 46. He is buried in Glasnevin Cemetery in Dublin.

(Pictured: Memorial bust of James Mangan in St. Stephen’s Green, sculpted by Oliver Sheppard)


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Birth of Count Daniel Charles O’Connell, French General & Uncle of “The Liberator”

Count Daniel Charles O’Connell, French general and count in the French nobility, is born on May 21, 1745 in Derrynane, County Kerry, twenty-first among twenty-two children of Donal Mor O’Connell, a Catholic landowner, and his wife Mary, daughter of Daniel O’Donoghue of Glenflesk, near Killarney.

O’Connell is tutored at home in Latin and Greek, and before he is sixteen he leaves with his cousin, Murty O’Connell, to join the French army. On February 13, 1760 he becomes a cadet in the Régiment de Royal Suédois. He spends almost his entire career in France or serving abroad with French regiments, but remains in close contact with his family, being in constant correspondence with the head of the clan, his brother Maurice O’Connell, who is almost twenty years his senior, and later arranging army appointments for a host of young nephews and cousins.

O’Connell serves with the Royal Suédois in the last two campaigns of the Seven Years’ War and is made assistant adjutant (sous-aide-major) of the regiment. At the close of the war, he is recommended for the military academy of Strasbourg (1765–66). He has a talent for self-advancement and is well regarded by his seniors, being tall, strong, handsome, disciplined, industrious, and sober. He has an almost morbid horror of drink, and his great boast is that he has never wasted a moment of his time or a farthing of his money.

Appointed to Col. Meade’s regiment of Lord Clare’s Irish Brigade with the rank of captain in October 1769, he sets sail immediately for Mauritius. Two years later he is allowed a visit home to Kerry for the first time in eleven years. In 1775 the death of Lord Clare’s son and the extinction of the title results in the reduction of the Irish Brigade, and destroys O’Connell’s chance of promotion. He devotes himself to the study of chemistry, literature, and the military. A published study, Discipline of the army, comes under the notice of the military authorities, who obtain for him a Cross of Saint Louis, a pension of 2,000 livres a year, and the rank of lieutenant-colonel with which he is posted to his old regiment, the Royal Suédois, in 1778. With them he serves at the taking of Menorca in 1781 and is severely wounded at the Great Siege of Gibraltar in 1782 but manages to save the life of Charles Philippe, Count of Artois, the future Charles X. For these services he is made a count, one of only twenty-two people outside the royal family to receive this honour, and is made colonel of the German regiment of Salm-Salm in French pay, which at a grand review of 30,000 French troops in Alsace in 1785 is pronounced the best regiment. He begins to move in court circles and in 1788 kisses the hand of Marie Antoinette and rides in the king’s coach.

In 1788 O’Connell recommends to his brother Maurice the college of Saint-Omer as a suitable school for his nephews, Maurice and Daniel O’Connell, but taking belated notice of the gathering revolutionary storm, tries unsuccessfully to dissuade them. During the French Revolution of 1789 he allegedly announces his readiness to move his regiment into the capital to disperse revolutionary mobs, but is not able to obtain the king’s permission. In 1790 his men mutiny, leaving him in the anomalous position of a colonel without a regiment. A protégé of the Ancien Régime, he nevertheless remains in Paris in 1790–91, serving the nouveau régime as a member of a commission engaged in revising army regulations.

In 1792 O’Connell joins Charles William Ferdinand, Duke of Brunswick‘s émigré army at Koblenz and takes part in the disastrous Battle of Valmy in Berchini’s regiment. Ever cautious, he serves as a private, refusing any command so that his name would not be mentioned in France. In November 1792 he is in London, almost penniless and bent on concealing that he had served against the republic. An alibi is procured and attested at Tralee to the effect that O’Connell had been in Ireland all the time, and was forwarded to Paris to prevent the confiscation of property.

In London O’Connell petitions William Pitt the Younger to reconstruct the Irish Brigade in the service of George III. Six regiments are raised, with O’Connell appointed colonel of the 4th, but the scheme is only partially realised as three of the regiments are sent to the West Indies and Nova Scotia, where they succumb to pestilence. By 1798 the brigade has entirely ceased to exist, though he retains his full pay as a British colonel, which he draws to the end of his life. At this period his name is mooted by Gen. Henry Clarke and Theobald Wolfe Tone as a possible commander of their troops. Clarke gives his opinion that O’Connell is a good parade officer but has no genius in command, to which Wolfe Tone replies that he “was in favour of his being employed for I know he hates England.”

In 1796, O’Connell marries Martha, comtesse de Bellevue (née Drouillard de Lamarre; d. 1807), a young widow with three children, at the French chapel in Covent Garden. In 1802 he takes advantage of the peace of Amiens to return to France. On the renewal of war the couple is detained by Napoleon as British subjects, and remain virtual prisoners in France until the restoration of the Bourbons in 1814. Back in favour, O’Connell receives the rank of lieutenant-general in the French army and commander of the Order of Saint Louis. His fortunes revive, he advances a large sum to his nephew Daniel to save him from bankruptcy in 1815 and comes to his rescue again in 1818, though by this date he has already settled the bulk of his fortune on his great-nephews. He follows his namesake’s career with keen interest, but his advice is invariably cautious and is not much heeded. After the French Revolution of 1830 he refuses to take the oath of allegiance to Louis Philippe I and is struck off the military list, though he becomes a naturalised French citizen in 1831.

O’Connell dies on July 9, 1833 at the Château de Bellevue at Meudon, near Blois, and is buried at the cemetery at Coudé. He has no children and his title, though not his fortune, descends to his godson, the Baron d’Eschegoyen’s second son, who takes the name O’Connell. A portrait by Paul Guérin hangs in Derrynane House.

(From: “O’Connell, Count Daniel Charles” by Bridget Hourican, Dictionary of Irish Biography, http://www.dib.ie)


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Birth of Pearse Hutchinson, Poet, Broadcaster & Translator

Pearse Hutchinson, Irish poet, broadcaster and translator, is born in Glasgow, Scotland, on February 16, 1927.

Hutchinson’s father, Harry Hutchinson, a Scottish printer whose own father had left Dublin to find work in Scotland, is Sinn Féin treasurer in Glasgow and is interned in Frongoch internment camp in 1919–21. His mother, Cathleen Sara, is born in Cowcaddens, Glasgow, of emigrant parents from County Donegal. She is a friend of Constance Markievicz. In response to a letter from Cathleen, Éamon de Valera finds work in Dublin for Harry as a clerk in the Labour Exchange, and later he holds a post in Stationery Office.

Hutchinson is five years old when the family moves to Dublin, and is the last to be enrolled in St. Enda’s School before it closes. He then goes to school at Synge Street CBS where he learns Irish and Latin. One of his close friends there is the poet and literary critic John Jordan. In 1948 he attends University College Dublin (UCD) where he spends a year and a half, learning Spanish and Italian.

Having published some poems in The Bell in 1945, Hutchinson’s poetic development is greatly influenced by a 1950 holiday in Spain and Portugal. A short stop en route at Vigo brings him into contact for the first time with the culture of Galicia. Later, in Andalusia, he is entranced by the landscape and by the works of the Spanish poets Federico García Lorca, Emilio Prados and Luis Cernuda.

In 1951 Hutchinson leaves Ireland again, determined to live in Spain. Unable to get work in Madrid, as he had hoped, he travels instead to Geneva, where he gets a job as a translator with the International Labour Organization, which brings him into contact with Catalan exiles, speaking a language then largely suppressed in Spain. An invitation by a Dutch friend leads to a visit to the Netherlands, in preparation for which he teaches himself the Dutch language.

Hutchinson returns to Ireland in 1953, and becomes interested in the Irish language poetry of writers such as Piaras Feiritéar and Aonghus Fionn Ó Dálaigh, and publishes a number of poems in Irish in the magazine Comhar in 1954. The same year he travels again to Spain, this time to Barcelona, where he learns the Catalan and Galician languages, and gets to know Catalan poets such as Salvador Espriu and Carles Riba. With the British poet P. J. Kavanagh, he organises a reading of Catalan poetry in the British Institute.

Hutchinson goes home to Ireland in 1957 but returns to Barcelona in 1961, and continues to support Catalan poets. An invitation by the publisher Joan Gili to translate some poems by Josep Carner leads to the publication of his first book, a collection of thirty of Carner’s poems in Catalan and English, in 1962. A project to publish his translation of Espriu’s La Pell de brau (The Bull-skin), falls through some years later. Some of the poems from this project are included in the collection Done into English.

In 1963, Hutchinson’s first collection of original poems in English, Tongue Without Hands, is published by Dolmen Press in Ireland. In 1967, having spent nearly ten years altogether in Spain, he returns to Ireland, making a living as a poet and journalist writing in both Irish and English. In 1968, a collection of poems in Irish, Faoistin Bhacach (A Lame Confession), is published. Expansions, a collection in English, follows in 1969. Friend Songs (1970) is a new collection of translations, this time of medieval poems originally written in Galician-Portuguese. In 1972 Watching the Morning Grow, a new collection of original poems in English, comse out, followed in 1975 by another, The Frost Is All Over.

In October 1971, Hutchinson takes up the Gregory Fellowship in Poetry at the University of Leeds, on the recommendation of Professor A. Norman Jeffares. There is some controversy around the appointment following accusations, later retracted, that Jeffares had been guilty of bias in the selection because of their joint Irish heritage. He holds tenure at the University for three years, and during that time contributes to the University’s influential poetry magazine Poetry & Audience.

From 1977 to 1978 Hutchinsonn compiles and presents Oró Domhnaigh, a weekly radio programme of Irish poetry, music and folklore for Ireland’s national network, RTÉ. He also contributes a weekly column on the Irish language to the station’s magazine RTÉ Guide for over ten years. A collaboration with Melita Cataldi of Old Irish lyrics into Italian is published in 1981. Another collection in English, Climbing the Light (1985), which also includes translations from Irish, Italian and Galician, is followed in 1989 by his last Irish collection, Le Cead na Gréine (By Leave of the Sun). The Soul that Kissed the Body (1990) is a selection of his Irish poems translated into English. His most recent English collection is Barnsley Main Seam (1995). His Collected Poems is published in 2002 to mark his 75th birthday. This is followed in 2003 by Done into English, a selection of many of the translated works he produced over the years.

A co-editor and founder of the literary journal Cyphers, Hutchinson receives the Butler Award for Irish writing in 1969. He is a member of Aosdána, the state-supported association of artists, from which he receives a cnuas (stipend) to allow him to continue writing. He describes this as “a miracle and a godsend” as he is fifty-four when invited to become a member and is at the end of his tether. A two-day symposium of events is held at Trinity College Dublin, to celebrate his 80th birthday in 2007, with readings from his works by writers including Macdara Woods, Eiléan Ní Chuilleanáin, Paul Durcan and Sujata Bhatt. His most recent collection, At Least for a While (2008), is shortlisted for the Poetry Now Award.

Hutchinson lives in Rathgar, Dublin, and dies of pneumonia in Dublin on January 14, 2012.

(Pictured: Pearse Hutchinson in 1976, photographed by Eve Holmes, © RTÉ Archives 2032/078)