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Birth of Sarah Atkinson, Writer & Philanthropist

Sarah (née Gaynor) Atkinson, Irish writer, biographer, essayist and philanthropist, is born in Athlone, County Westmeath, on October 23, 1823.

She is the eldest daughter of John and Anne Gaynor, of Athlone. At the age of fifteen she moves with her family to Dublin where her education is completed. Two of her sisters, Anna and Marcella, become nuns with Religious Sisters of Charity. At twenty-five, she marries the much older George Atkinson, a medical doctor and, with Sir John Gray, joint proprietor of the Freeman’s Journal. They are both interested in art and she accompanies her husband on many trips abroad, taking in the cultural centres of Europe. At home they make the acquaintance of prominent politicians, journalists and musicians. Regular guests at their house are Dr. John Shaw, editor of the Evening Mail, Rosa Mulholland and Katharine Tynan.

The loss of her only child in his fourth year deeply affected Atkinson and she throws herself into charitable and other good works. She moves with her husband to Drumcondra in Dublin, where she makes the acquaintance of Ellen Woodlock. Woodlock, a sister of Francis Sylvester Mahony, is born in Cork, County Cork, in 1811 and is married in 1830 and widowed quite young, just before the birth of her only son. Woodlock is the sister-in-law of Rev. Dr. Bartholomew Woodlock, who is President of All Hallows College. She intends to join a religious community in France but after spending a few years in that country (with her son in a nearby school) returns to Cork and then moves to Dublin. At this time the post-famine city is inundated with poverty-stricken families and abandoned children. Fever and disease are rife, and the Poor Law of the day is insufficient to meet the needs of the starving population. Many evictions are taking place in deplorable circumstances, which force the poor, however reluctantly, to seek refuge in the workhouses. The most vulnerable sections of the community are single women (including widows) and children. Woodlock is totally against placing children in workhouses and founds St. Joseph’s Industrial Institute in 1855 to rescue girls from that situation. With her, Atkinson interests herself in the female paupers of the South Dublin Union. With much difficulty in the 1860s, she gains permission for ladies like herself to enter and inspect the condition of young girls in the North and South Dublin Unions, after which she opens a better home to which many were transferred. She campaigns for years to improve the state of the workhouses and provide better conditions for the poverty-stricken. One of her sisters runs the Our Lady’s Hospice in Dublin, to which she donates funds. She helps Woodlock establish the Children’s Health Ireland at 9 Buckingham Street in 1872, which later moves to Temple Street, which she visits every day. Every week she visits hospitals and prisons, in the 1880s accompanying Katharine Tynan to visit the last of the Land Leaguers incarcerated in Kilmainham Gaol.

From the 1850s Atkinson contributes a large number of historical and biographical articles and essays to several publications, including Duffy’s Hibernian Magazine, The Month, The Nation and the Freeman’s Journal. She later writes for the Irish Monthly after it is established, and for the Irish Quarterly Review. Her Life of Mary Aikenhead is published in 1875 and is very well received. She follows this with biographies of the Irish sculptors John Henry Foley and John Hogan and also a life of Catherine of Siena. A collection of her essays, with a preface and biography by Rosa Mulholland, is published posthumously in 1895.

Atkinson dies in County Dublin on July 8, 1893, and is buried in Glasnevin Cemetery, Dublin, where the cemetery committee places a Celtic cross as a monument to her and her husband after his death on December 8, 1893.


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Birth of Patrick Francis Moran, Third Archbishop of Sydney

Patrick Francis Moran, a prelate of the Catholic Church, the first cardinal appointed from Australia and the third Archbishop of Sydney, is born at Leighlinbridge, County Carlow, on September 16, 1830. Before his promotion to Archbishop, his scholarly research into the lives and times of the Irish Catholic Martyrs leads to the publication of many primary sources for the first time. These publications have since been used in recent beatifications and at least one canonization.

Moran’s parents are Patrick and Alicia Cullen Moran. Of his three sisters, two become nuns, one of whom dies nursing cholera patients. His parents die by the time he is 11 years old. In 1842, at the age of twelve, he leaves Ireland in the company of his uncle, Paul Cullen, rector of the Pontifical Irish College in Rome. There he studies for the priesthood, first at the minor seminary and then at the major seminary.

Moran is considered so intellectually bright that he gains his doctorate by acclamation. By The age of 25 he speaks ten languages, ancient and modern. He focuses on finding and editing important documents and manuscripts related to Irish ecclesiastical history. Some editions of his works remain important source materials to this day.

Moran is appointed vice-rector at the Pontifical Irish College and also takes the chair of Hebrew at Congregation for the Evangelization of Peoples (CEP). He is also some-time vice-rector of the Scots College in Rome. In 1866, he is appointed secretary to his mother’s half-brother, Cardinal Paul Cullen of Dublin. He is also appointed professor of scripture at Holy Cross College, Dublin. He founds the Irish Ecclesiastical Record (on which he later models the Australasian Catholic Record).

In 1869, Moran accompanies Cardinal Cullen to the First Vatican Council, a council also attended by Melbourne‘s then-first archbishop, James Alipius Goold. According to Michael Daniel, it is generally agreed that the definition of the Catholic doctrine of papal infallibility is based on Cullen’s proposal, and Ayres suggests that there is strong evidence that Cullen’s proposal is largely drafted by Moran. While in Rome and Ireland he is very active politically in opposing English Benedictine plans for monastic foundations undergirding the Catholic Church in Australia.

Moran is appointed coadjutor bishop of Ossory on December 22, 1871, and is consecrated on March 5, 1872 in Dublin by his uncle, Cardinal Paul Cullen. On the death of Bishop Edward Walsh, he succeeds as Bishop of Ossory on August 11, 1872. He champions Home Rule and is consulted by William Ewart Gladstone prior to the introduction of his Home Rule Bills.

Moran is personally chosen and promoted by Pope Leo XIII to head the Archdiocese of Sydney – a clear policy departure from the previous English Benedictine incumbents, John Bede Polding and Roger Vaughan, who were experiencing tension leading the predominantly Irish Australian Catholics. In the archbishop’s farewell audience with Leo XIII, it is evident that the intrigues of parties, the interference of government agencies and the influence of high ecclesiastics had made the matter almost impossible to decide by Propaganda. In the presence of others, the Pope says clearly: “We took the selection into our own hands. You are our personal appointment.” Moran is appointed to Australia on January 25, 1884, and arrives on September 8, 1884. He is created cardinal-priest on July 27, 1885, with the title of St. Susanna. The new Irish Australian cardinal makes it his business to make his presence and leadership felt.

Moran begins transforming the Sydney Saint Patrick’s Day festivities by inaugurating the celebration of a Solemn Mass at St. Mary’s Cathedral on Saint Patrick’s Day 1885. Over time the day’s events change from an Irish nationalist and political day into an occasion “for the demonstration of Irish Catholic power and respectable assimilation” as well as “for the affirmation of Irish Catholic solidarity.”

In 1886, it is estimated that Moran travels 2,500 miles over land and sea, visiting all the dioceses of New Zealand. In 1887, he travels 6,000 miles to consecrate fellow Irishman Matthew Gibney at Perth. He also travels to Ballarat, Bathurst, Bendigo, Hobart, Goulburn, Lismore, Melbourne and Rockhampton for the consecration of their cathedrals. Following the 1891 encyclical Rerum Novarum, he supports the right of labourers to better their conditions.

During his episcopate, Moran consecrates 14 bishops (he is the principal consecrator of William Walsh, Michael Verdon, Patrick Vincent Dwyer, Armand Olier and also assists in consecrating Patrick Clune, among others). He ordains nearly 500 priests, dedicates more than 5,000 churches and professes more than 500 nuns. He makes five journeys to Rome on church business between 1885 and 1903, but does not participate in the papal conclave of 1903 because of the relatively short notice and the distance, making it impossible for him to reach Rome within 10 days of the death of Pope Leo.

Moran is a strong supporter of Federation, and in November 1896 attends the People’s Federal Convention in Bathurst. In March 1897, he stands as a candidate election of ten delegates from New South Wales to the Australasian Federal Convention. Although he states he will not attend the Convention in any official capacity, but in a solely individual one, his candidacy sparks a sectarian reaction. Twenty-nine per cent of voters give one of their ten votes to Moran, but he comes only thirteenth in number of total votes and is not elected.

From 1900 to 1901, Moran’s leadership survives a crisis when his personal secretary, Denis O’Haran, is named as co-respondent in the divorce case of the cricketer Arthur Coningham. Moran vigorously defends O’Haran and a jury finds in his favour.

Moran dies in Manly, Sydney, on August 16, 1911, aged 80. A quarter of a million people, the largest crowd ever to gather in Australia prior to that date, witness his funeral procession through the centre of Sydney. He is buried in St. Mary’s Cathedral, Sydney.


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Death of Basil Maturin, Catholic Priest & Writer

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

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

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

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

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

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

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


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Birth of Eileen Crowe, Stage & Film Actress

Eileen Aice Izabella Crowe, Irish actress, is born at Carlingford Terrace in Drumcondra, Dublin, on March 2, 1899.

Born Alice Izabella, she is one of ten children born to grocer Moses Crowe and Therese Eglinton. From an early age, she shows an interest in the theatre, and regularly attends productions in both the Gaiety and Abbey theatres. Having completed her education, she joins a convent but soon after abandons the idea of becoming a nun. In October 1921, she enters the Abbey School of Acting. She has a career with the Abbey Theatre from 1921 to 1970.

Upon her entry to the Abbey School of Acting, Crowe makes her debut in 1921 in the play The Revolutionist, taking the lead role of Nora Mangan. She plays her last role of Miss Hatty in Grogan and the Ferret, after which she retires. During nearly five decades, she stars in many plays, some of which include The Marriage of Columbine (1921) and Juno and the Paycock (1924). Between 1931 and 1953, she appears in the Abbey Theatre productions of plays by Irish playwright Teresa Deevy including A Disciple (1931), Katie Roche (1936, 1937, 1949, 1953), Temporal Powers (1932, 1937) and The Reapers (1930).

Following her film debut in 1925 in The Land of Her Fathers, Crowe appears in many films between 1936 and 1964 including The Plough and the Stars (1937), The Quiet Man (1952), Home is the Hero (1959) and Girl with Green Eyes (1964), her last film appearance.

Also in 1964, Crowe appears in the Aldwych Theatre‘s production of Juno and the Paycock in London. She works in the Abbey for the vast majority of her career, except for when she is on a six-month tour for Peg O’ My Heart, touring Northern Ireland and England.

In 1924, when the play Grasshopper is being produced, Crowe meets her husband, Peter Judge, also known as F. J. McCormick. They are married in 1925 and the marriage produces a daughter and a son.

Crowe dies at her home in Upper Rathmines Road, Dublin, on May 8, 1978, at the age of 79. She is buried beside her husband in Dean’s Grange Cemetery in Deansgrange, Dún Laoghaire–Rathdown, County Dublin.


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The Siege of Smerwick

smerwick-massacre-memorial

Following a three-day siege, the English Army beheads over 600 Papal soldiers and civilians at Dún an Óir, County Kerry on November 10, 1580.

On November 5, a naval force led by Admiral Sir William Wynter arrives at Smerwick Harbour, replenishing the supplies of Arthur Grey, 14th Baron Grey de Wilton, who is camped at Dingle, and landing eight artillery pieces. On November 7, Lord Grey de Wilton lays siege to the Smerwick garrison. The invading forces are geographically isolated on the tip of the narrow Dingle Peninsula, cut off by Mount Brandon, one of the highest mountains in Ireland, on one side and the much larger English force on the other. The English forces begin the artillery barrage on Dún an Óir on the morning of the November 8, which rapidly breaks down the improvised defences of the fort.

After a three-day siege, the commander Sebastiano di San Giuseppe surrenders on November 10. Accounts vary on whether they had been granted quarter. Grey de Wilton orders the summary executions, sparing only the commanders. Grey has also heard that the main Irish rebel army of 4,000 are somewhere in the hills to his east, looking to be rearmed and supplied by Di San Giuseppe, and they might in turn surround his army, but this army never appears.

According to Grey de Wilton’s account, contained in a despatch to Queen Elizabeth I dated November 11, 1580, he rejects an approach made by the besieged Spanish and Italian forces to agree to terms of a conditional surrender in which they would cede the fort and leave. Lord Grey de Wilton claims that he insisted that they surrender without preconditions and put themselves at his mercy, and that he subsequently rejects a request for a ceasefire. An agreement is finally made for an unconditional surrender the next morning, with hostages being taken by English forces to ensure compliance. The following morning, an English force enters the fort to secure and guard armaments and supplies.

Local historian Margaret Anna Cusack notes in 1871 that there is a degree of controversy about Lord Grey de Wilton’s version of events to Elizabeth, and identifies three other contemporary accounts, by O’Daly, O’Sullivan Beare and Russell, which contradict it. According to these versions, Grey de Wilton promises the garrison their lives in return for their surrender, a promise which he breaks. Like Grey himself, none of these commentators can be described as neutral, as they are all either serving the state or opposed to it. Cusack’s interpretation of the events cannot be described as unbiased, given her position as a Catholic nun and fervent Irish nationalist at the time.

According to Cusack, the few that are spared suffer a worse fate. They are offered life if they renounce their Catholic faith. On refusal, their arms and legs are broken in three places by an ironsmith. They are left in agony for a day and night and then hanged.

According to the folklore of the area, the execution of the captives takes two days, with many of the captives being beheaded in a field known locally in Irish as Gort a Ghearradh (the Field of the Cutting). Their bodies are later thrown into the sea. Archaeologists have not yet discovered human remains at the site, although a nearby field is known as Gort na gCeann (the Field of the Heads) and local folklore recalls the massacre.

(Pictured: A memorial to the victims of the massacre at Dún an Óir)