seamus dubhghaill

Promoting Irish Culture and History from Little Rock, Arkansas, USA

Tag Archives: Society of Jesus


by Leave a comment

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)


by Leave a comment

Death of Francis Browne, Irish Jesuit & Photographer

Francis Patrick Mary Browne, distinguished Irish Jesuit and a prolific photographer, dies in Dublin on July 7, 1960. His best known photographs are those of the RMS Titanic and its passengers and crew taken shortly before its sinking in 1912. He is decorated as a military chaplain during World War I.

Browne is born to a wealthy family in 1880 at Buxton House, Cork, County Cork, the youngest of the eight children of James and Brigid (née Hegarty) Browne. His mother is the niece of William Hegarty, Lord Mayor of Cork, and a cousin of Sir Daniel Hegarty, the first Lord Mayor of Cork. She dies of puerperal fever eight days after his birth. After the death of his father in a swimming accident at Crosshaven on September 2, 1889, he is raised and supported by his uncle, Robert Browne, Bishop of Cloyne, who buys him his first camera shortly before the younger man embarks on a tour of Europe in 1897.

Browne spends his formative years at Bower Convent, Athlone (1888–91), Belvedere College (1891–92), Christian Brothers College, Cork (1892–1893), St. Vincent’s Castleknock College (1893–97), graduating in 1897. He goes on the aforementioned tour of Europe, where he begins taking photographs.

Upon his return to Ireland, Browne joins the Jesuits and spends two years in the novitiate at St. Stanislaus College, Tullabeg, County Offaly. He attends the Royal University of Ireland, Dublin, where he is a classmate of James Joyce, who features him as Mr. Browne the Jesuit in Finnegans Wake. In 1909, he visits Rome with his uncle and brother, a bishop and priest respectively, during which they have a private audience with Pope Pius X with the Pope allowing Browne to take his photograph. He studies theology at the Milltown Institute of Theology and Philosophy in Dublin from 1911 to 1916.

In April 1912 Browne receives a present from his uncle: a ticket for the maiden voyage of RMS Titanic from Southampton, England, to Queenstown, Ireland, via Cherbourg, France. He travels to Southampton via Liverpool and London, boarding the RMS Titanic on the afternoon of April 10, 1912. He is booked in cabin A-37 on the Promenade Deck. He takes dozens of photographs of life aboard RMS Titanic on that day and the next morning. He captures the last known images of many crew and passengers, including captain Edward J. Smith, gymnasium manager T. W. McCawley, engineer William Parr, Major Archibald Butt, writer Jacques Futrelle and numerous third-class passengers whose names are unknown.

During his voyage on the RMS Titanic, Browne is befriended by an American millionaire couple who are seated at his table in the liner’s first-class dining saloon. They offer to pay his way to New York and back in return for him spending the voyage to New York in their company. He telegraphs his superior, requesting permission, but the reply is an unambiguous “GET OFF THAT SHIP – PROVINCIAL.”

Browne leaves the RMS Titanic when she docks in Queenstown and returns to Dublin to continue his theological studies. When the news of the ship’s sinking reaches him, he realises that his photos would be of great interest, and he negotiates their sale to various newspapers and news cartels. They appear in publications around the world. The Eastman Kodak Company subsequently gives him free film for life and he often contributes to The Kodak Magazine. It is unknown what type of camera he used to shoot the famous photos aboard RMS Titanic.

After his ordination on July 31, 1915, Browne completes his theological studies. In 1916, he is sent to Europe to join the Irish Guards as a chaplain. He serves with the Guards until the spring of 1920, including service at the Battle of the Somme and at Locre, Wytschaete, Messines Ridge, Paschendaele, Ypres, Amiens and Arras in Flanders.

Browne is wounded five times during the war, once severely in a gas attack. He is awarded the Military Cross (MC) on June 4, 1917 “for distinguished service in the field”. He is awarded a bar to his MC on February 18, 1918. He is also awarded the Croix de Guerre by France.

Browne takes many photographs during his time in Europe. One, which he calls “Watch on the Rhine,” is considered a classic image of World War I. He assembles a collection of his war photographs in an album named after his most famous photograph and distributes copies to his colleagues in the Guards.

After the war, Browne returns to Dublin, where, in 1922, he is appointed superior of Gardiner Street Church in Dublin. Ill health dogs him, however, and in 1924 it is thought that he would recover more quickly in warmer climes. He is sent on an extended visit to Australia. He takes his camera along, photographing life aboard ship and in Cape Town, South Africa, where he breaks his voyage.

On his way back to Ireland, Browne visits Ceylon, Aden, Suez, Saloniki, Naples, Toulon, Gibraltar, Algeciras, and Lisbon, taking photographs of local life and events at every stop. It is estimated that he takes more than 42,000 photographs during his life.

Browne resumes office as the Superior of Saint Francis Xavier Church, Dublin, upon his return. In 1929 he is appointed to the Retreats and Mission staff of the Irish Jesuits. His work entails preaching at missions and religious retreats all over Ireland. As most of this work is necessarily performed on evenings and Sundays, he has considerable time to indulge in his hobby during the daytime. He takes photographs of many parishes and towns in Ireland, and also photographs in London and East Anglia during his ecclesiastical travels to England.

Browne dies in Dublin on July 7, 1960, and is buried in the Jesuit plot in Glasnevin Cemetery in Dublin. His negatives lay forgotten for 25 years after his death. They are found by chance in 1985 when Father Edward E. O’Donnell discovers them in a large metal trunk, once belonging to Browne, in the Irish Jesuit archives. “When the trunk was opened in 1985, people compared him to the greats like Henri Cartier-Bresson and Robert Doisneau, but his work predated theirs by decades,” archivist David Davison later recalls.

O’Donnell brings the negatives to the attention of several publishers. The RMS Titanic photographs are published in 1997 as Father Browne’s Titanic Album with text by E. E. O’Donnell (Fr. Eddie O’Donnell). In all, at least 25 volumes of Browne’s photographs have now been published. The features editor of The Sunday Times of London calls this “the photographic equivalent to the discovery of the Dead Sea Scrolls.” Many of these books have become best-sellers, the latest being the Centenary Edition of Father Browne’s Titanic Album in 2012 by Messenger Publications, Dublin.

The Irish province of the Jesuits, the owner of the negatives pursuant to Browne’s will, engage photographic restoration specialists David and Edwin Davison to preserve and catalogue the fragile and unstable negatives. The Davisons make copies of every negative and are in the process of transferring every usable image to a digital format for future generations. The Davisons later acquire the rights to the photographs and still own the rights as Davison & Associates.


by Leave a comment

Execution of Oliver Plunkett, Catholic Archbishop of Armagh

Oliver Plunkett (Irish: Oilibhéar Pluincéid), Catholic Archbishop of Armagh and Primate of All Ireland who is the last victim of the Popish Plot, is executed in Tyburn, London, England, on July 1, 1681. He is beatified in 1920 and canonised in 1975, thus becoming the first new Irish saint in almost seven hundred years.

Plunkett is born on November 1, 1625 (earlier biographers give his date of birth as November 1, 1629, but 1625 has been the consensus since the 1930s) in Loughcrew, County Meath, to well-to-do parents with Hiberno-Norman ancestors. A grandson of James Plunket, 8th Baron Killeen (c. 1542-1595), he is related by birth to a number of landed families, such as the recently ennobled Earls of Roscommon, as well as the long-established Earls of Fingall, Lords Louth, and Lords Dunsany. Until his sixteenth year, his education is entrusted to his cousin Patrick Plunkett, Abbot of St. Mary’s, Dublin, and brother of Luke Plunket, 1st Earl of Fingall, who later becomes successively Bishop of Ardagh and of Meath.

As an aspirant to the priesthood, Plunkett sets out for Rome in 1647, under the care of Father Pierfrancesco Scarampi of the Roman Oratory. At this time the Irish Confederate Wars are raging in Ireland. These are essentially conflicts between native Irish Catholics, English and Irish Anglicans and Nonconformists. Scarampi is the Papal envoy to the Catholic movement known as the Confederation of Ireland. Many of Plunkett’s relatives are involved in this organisation.

Plunkett is admitted to the Pontifical Irish College in Rome and proves to be an able pupil. He is ordained a priest in 1654, and deputed by the Irish bishops to act as their representative in Rome. Meanwhile, the Cromwellian conquest of Ireland (1649–53) had defeated the Catholic cause in Ireland. In the aftermath the public practice of Catholicism is banned and Catholic clergy are executed. As a result, it is impossible for Plunkett to return to Ireland for many years. He petitions to remain in Rome and, in 1657, becomes a professor of theology. Throughout the period of the Commonwealth and the first years of Charles II‘s reign, he successfully pleads the cause of the Irish Catholic Church, and also serves as theological professor at the College of Propaganda Fide. At the Congregation of Propaganda Fide on July 9, 1669 he is appointed Archbishop of Armagh, the Irish primatial see, and is consecrated on November 30 at Ghent by the Bishop of Ghent, Eugeen-Albert, count d’Allamont. He eventually sets foot on Irish soil again on March 7, 1670, as the Stuart Restoration of 1660 had begun on a basis of toleration. The pallium is granted him in the Consistory of July 28, 1670.

After arriving back in Ireland, Plunkett tackles drunkenness among the clergy, writing, “Let us remove this defect from an Irish priest, and he will be a saint.” The Penal Laws had been relaxed in line with the Declaration of Breda in 1660 and he is able to establish a Jesuit College in Drogheda in 1670. A year later 150 students attend the college, no fewer than 40 of whom are Protestant, making this college the first integrated school in Ireland. His ministry is a successful one and he is said to have confirmed 48,000 Catholics over a four-year period. The government in Dublin, especially under the Lord Lieutenant of Ireland, James Butler, 1st Duke of Ormonde (the Protestant son of Catholic parents), extend a generous measure of toleration to the Catholic hierarchy until the mid-1670s.

On the enactment of the Test Act in 1673, to which Plunkett does not agree for doctrinal reasons, the college is closed and demolished. He goes into hiding, travelling only in disguise, and refuses a government edict to register at a seaport to await passage into exile. For the next few years he is largely left in peace since the Dublin government, except when put under pressure from the English government in London, prefer to leave the Catholic bishops alone.

In 1678 the so-called Popish Plot, concocted in England by clergyman Titus Oates, leads to further anti-Catholic action. Archbishop of Dublin Peter Talbot is arrested, and Plunkett again goes into hiding. Despite being on the run and with a price on his head, he refuses to leave his flock. He is arrested in Dublin on December 6, 1679 and imprisoned in Dublin Castle, where he gives absolution to the dying Talbot. He is tried at Dundalk for conspiring against the state by allegedly plotting to bring 20,000 French soldiers into the country, and for levying a tax on his clergy to support 70,000 men for rebellion. Though this is unproven, some in government circles are worried about the possibility that a repetition of the Irish Rebellion of 1641 is being planned and, in any case, this is a convenient excuse for proceeding against Plunkett.

Plunkett is found guilty of high treason in June 1681 “for promoting the Roman faith,” and is condemned to death. Numerous pleas for mercy are made but Charles II, although himself a reputed crypto-Catholic, thinks it too politically dangerous to spare Plunkett.

Plunkett is hanged, drawn and quartered at Tyburn on July 1, 1681, the last Catholic martyr to die in England. His body is initially buried in two tin boxes, next to five Jesuits who had died previously, in the courtyard of St. Giles in the Fields church. The remains are exhumed in 1683 and moved to the Benedictine monastery at Lamspringe, near Hildesheim in Germany. The head is brought to Rome, and from there to Armagh, and eventually to Drogheda where since June 29, 1921 it has rested in St. Peter’s Roman Catholic Church. Most of the body is brought to Downside Abbey, England, where the major part is located today, with some parts remaining at Lamspringe. On the occasion of his canonization in 1975 his casket is opened and some parts of his body given to the St. Peter’s Church in Drogheda.


by Leave a comment

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)


by Leave a comment

The Arrest of Oliver Plunkett, Archbishop of Armagh

Oliver Plunkett,  Catholic Archbishop of Armagh and Primate of All Ireland, is accused of instigating the Popish Plot and arrested on December 6, 1679. He is the last victim of the Popish Plot.

Plunkett is born on November 1, 1625 in Loughcrew, County Meath, to parents of Hiberno-Norman ancestors. Until his sixteenth year, his education is entrusted to his cousin Patrick Plunkett, Abbot of St. Mary’s, Dublin, and brother of Luke Plunkett, 1st Earl of Fingall, who later becomes successively Bishop of Ardagh and of Meath. As an aspirant to the priesthood, he sets out for Rome in 1647.

Plunkett is admitted to the Pontifical Irish College in Rome and proves to be an able pupil. He is ordained a priest in 1654, and deputed by the Irish bishops to act as their representative in Rome. Meanwhile, the Cromwellian conquest of Ireland (1649–1653) has defeated the Roman Catholic cause in Ireland. As a result, it is impossible for Plunkett to return to Ireland for many years so he petitions to remain in Rome. At the Congregation of Propaganda Fide on July 9, 1669, he is appointed Archbishop of Armagh and is consecrated on November 30 at Ghent. He returns to Ireland on March 7, 1670, as the English Restoration of 1660 has begun on a basis of toleration.

Plunkett sets about reorganising the ravaged Roman Church and builds schools both for the young and for clergy. The Penal Laws have been relaxed in line with the Declaration of Breda in 1660 and he is able to establish a Jesuit College in Drogheda in 1670, which becomes the first Catholic-Protestant integrated school in Ireland.

On the enactment of the Test Act in 1673, to which Plunkett does not agree for doctrinal reasons, the college is closed and demolished. Plunkett goes into hiding, traveling only in disguise, and refuses a government edict to register at a seaport to await passage into exile.

In 1678 the so-called Popish Plot, concocted in England by clergyman Titus Oates, leads to further anti-Roman Catholic action. Archbishop Peter Talbot of Dublin is arrested, and Plunkett again goes into hiding. Despite being on the run and with a price on his head, he refuses to leave his flock.

Plunkett is arrested in Dublin on December 6, 1679 and imprisoned in Dublin Castle. He is tried at Dundalk for conspiring against the state by allegedly plotting to bring 20,000 French soldiers into the country, and for levying a tax on his clergy to support 70,000 men for rebellion. The trial soon collapses as the prosecution witnesses are themselves wanted men and afraid to appear in court. Plunkett is moved to Newgate Prison in London in order to face trial at Westminster Hall. The first grand jury finds no true bill, but he is not released. The second trial is generally regarded as a serious miscarriage of justice as Plunkett is denied defending counsel.

Archbishop Plunkett is found guilty of high treason in June 1681 “for promoting the Roman faith,” and is condemned to death. Plunkett is hanged, drawn, and quartered at Tyburn on July 1, 1681, the last Roman Catholic martyr to die in England. His body is initially buried in two tin boxes in the courtyard of St. Giles in the Fields church. The remains are exhumed in 1683 and moved to the Benedictine monastery at Lamspringe, near Hildesheim in Germany. His head is brought to Rome, and from there to Armagh, and eventually to Drogheda where it has rested in St. Peter’s Church since June 29, 1921. Most of the body is brought to Downside Abbey, England, where the major part is located today, with some parts remaining at Lamspringe.

Sir Oliver Plunkett is canonised in Rome by Pope Paul VI on October 12, 1975, the first new Irish saint in almost seven hundred years, and the first of the Irish martyrs to be beatified. For the canonisation, the customary second miracle is waived.


by Leave a comment

The Hanging of IRA Soldier Kevin Barry

Kevin Gerard Barry, an 18-year-old Irish Republican Army (IRA) soldier, is executed by the British Government on November 1, 1920, during the Irish War of Independence. He is sentenced to death for his part in an attack upon a British Army supply lorry which results in the deaths of three British soldiers.

Barry’s execution inflames nationalist public opinion in Ireland, largely because of his age. The timing of the execution, only seven days after the death by hunger strike of Terence MacSwiney, the republican Lord Mayor of Cork, brings public opinion to a fever-pitch. His pending death sentence attracts international attention, and attempts are made by United States and Vatican officials to secure a reprieve. His execution and MacSwiney’s death precipitate an escalation in violence as the Irish War of Independence enters its bloodiest phase, and Barry becomes an Irish republican martyr.

Barry is born on January 20, 1902, at 8 Fleet Street, Dublin, to Thomas and Mary (née Dowling) Barry. The fourth of seven children, two boys and five sisters, he is baptised in St. Andrew’s Church, Westland Row. As a child he attends the National School in Rathvilly, County Carlow, and the O’Connell Schools in Dublin, before enrolling in the Preparatory Grade at St. Mary’s College, Dublin, in September 1915. He remains at that school until May 31, 1916 when it is closed by its clerical sponsors. With the closure of St. Mary’s College, he transfers to Belvedere College, a Jesuit school in Dublin.

In October 1917, during his second year at Belvedere, Barry joins Company C, 1st Battalion of the Dublin Brigade of the Irish Volunteers. When Company C is later reorganized he is reassigned to the newly formed Company H, under the command of Captain Seamus Kavanagh. The following year he is introduced by Seán O’Neill and Bob O’Flanagan to the Clarke Luby Club of the Irish Republican Brotherhood (IRB), and at some point in time he is sworn as a member of this secret society which is led by Michael Collins.

Two Dublin Volunteers notice that a British army lorry guarded by an armed party of soldiers makes twice weekly trips to Monk’s Bakery on Church Street to obtain bread. Based on these observations, John Joe Carroll of Company H conducts a reconnaissance of the bakery. In addition to its main entrance on Church Street, he observes that the bakery yard is also accessible by a corridor leading from a shop on North King Street. He concludes that this makes the bakery an attractive site for an ambush.

On the morning of September 20, 1920, Barry goes to Mass, then joins a party of IRA volunteers on Bolton Street in Dublin. Their orders are to ambush a British army lorry as it picks up a delivery of bread from the bakery, and capture their weapons. The ambush is scheduled for 11:00 AM, which gives him enough time to take part in the operation and return to class in time for an examination he has at 2:00 PM. The truck arrives late, and is under the command of Sergeant Banks.

Armed with a .38 Mauser Parabellum, Barry and members of C Company are to surround the lorry, disarm the soldiers, take the weapons and escape. He covers the back of the vehicle and, when challenged, the five soldiers comply with the order to lay down their weapons. A shot is then fired, possibly a warning shot from an uncovered soldier in the front. Barry and the rest of the ambush party then open fire. His gun jams twice and he dives for cover under the vehicle. His comrades flee and he is left behind. He is then spotted and arrested by the soldiers. One soldier is killed and two other later die of their wounds.

The War Office orders that Barry be tried by court-martial under the Restoration of Order in Ireland Act 1920, which received royal assent on August 9, 1920. Barry is charged on three counts of the murder of Private Marshall Whitehead. In accordance with military procedure the verdict is not announced in court. He is returned to Mountjoy Prison. Later that night the district court-martial officer enters his cell and reads out the sentence: death by hanging. The public learns on October 28 that the date of execution has been fixed for November 1.

Barry is hanged on November 1, 1920, after hearing two Masses in his cell. Canon Waters, who walks with him to the scaffold, writes to Barry’s mother later, “You are the mother, my dear Mrs. Barry, of one of the bravest and best boys I have ever known. His death was one of the most holy, and your dear boy is waiting for you now, beyond the reach of sorrow or trial.”

Barry’s body is buried at 1:30 PM, in a plot near the women’s prison. His comrade and fellow-student Frank Flood is buried alongside him four months later. A plain cross marks their graves and those of Patrick Moran, Thomas Whelan, Thomas Traynor, Patrick Doyle, Thomas Bryan, Bernard Ryan, Edmond Foley and Patrick Maher who are hanged in the same prison before the Anglo-Irish Treaty of July 1921 which ends hostilities between Irish republicans and the British. The men are buried in unconsecrated ground on the jail property and their graves are unidentified until 1934. They become known as the Forgotten Ten by republicans campaigning for the bodies to be reburied with honour and proper rites. On October 14, 2001, the remains of these ten men are given a state funeral and moved from Mountjoy Prison to be re-interred at Glasnevin Cemetery in Dublin.


by Leave a comment

Death of Sir Denis Stanislaus Henry, 1st Baronet

Sir Denis Stanislaus Henry, 1st Baronet, KBE, PC (Ire), QC, Irish lawyer and politician who becomes the first Lord Chief Justice of Northern Ireland, dies in Belfast on October 1, 1925.

Henry is born on March 7, 1864 in Cahore, Draperstown, County Londonderry, the son of a prosperous Roman Catholic businessman. He is educated at Marist College, Dundalk, Mount St. Mary’s College, Chesterfield, Derbyshire (a Jesuit foundation) and Queen’s College, Belfast, where he wins every law scholarship available to a student in addition to many other prizes and exhibitions. In 1885, he is called to the Bar of Ireland.

During the 1895 United Kingdom general election campaign, Henry speaks in support of unionist candidates in two constituencies: Thomas Lea in South Londonderry, Henry’s native constituency, and E. T. Herdman in East Donegal.

Henry’s legal career flourishes. He becomes Queen’s Counsel in 1896, a Bencher of the King’s Inns in 1898 and ultimately Father of the North-West Circuit – but his interest in politics does not diminish. In March 1905, he is a delegate at the inaugural meeting of the Ulster Unionist Council and in the 1907 North Tyrone by-election he is the Unionist candidate, losing by a mere seven votes.

On May 23, 1916, Henry is elected as an MP in the South Londonderry by-election, the first by-election to be held in Ireland after the Easter Rising, which occurred a month earlier. The rebellion has had no discernible impact on the contest.

In November 1918, Henry becomes Solicitor-General for Ireland and in July 1919, Attorney-General for Ireland. He later serves as the first Lord Chief Justice of Northern Ireland from 1921 to 1925. In 1923, he becomes a Baronet, of Cahore in the County of Londonderry.

Henry marries Violet Holmes, daughter of Hugh Holmes, a judge of the Court of Appeal in Ireland, and Olivia Moule. They have five children, including James Holmes Henry, who succeeds as second baronet. It is a mixed marriage as Violet is and remains a staunch member of the Church of Ireland. Despite their religious differences, the marriage is said to be happy.

Henry dies in Belfast on October 1, 1925, aged 61, and is buried near his native Draperstown.

(Pictured: Sir Denis Stanislaus Henry, 1st Baronet, bromide print by Walter Stoneman, 1920, National Portrait Gallery, London)


by Leave a comment

Death of James FitzMaurice

James FitzMaurice, a member of the 16th century ruling Geraldine dynasty in the province of Munster, dies on August 18, 1579. He rebels against the crown authority of Queen Elizabeth I of England in response to the onset of the Tudor conquest of Ireland. He leads the first of the Desmond Rebellions in 1569, spends a period in exile in continental Europe, but returns with an invasion force in 1579. He dies shortly after landing.

FitzMaurice is the son of Maurice Fitzjohn of Totane, a brother of John FitzGerald, de facto 12th Earl of Desmond, and Julia O’Mulryan of County Tipperary, cousin of Gerald FitzGerald, 14th Earl of Desmond. Totane had been granted the barony of Kerricurrihy in County Cork, but Gerald fell out with Totane and wars are fought between the families.

After the Desmond defeat at Battle of Affane in 1565, the 14th Earl and his brother, John of Desmond, are detained in England. During their absence, FitzMaurice becomes captain general of County Desmond with the warrant of the Earl. This means he has authority over the soldiers retained in the service of the Desmond Fitzgeralds. In July 1568, he enters Clanmaurice, the territory of the lord of Lixnaw, to distrain for rent and assert the Desmond authority. Having seized 200 head of cattle and wasted the country, he is confronted by Lixnaw on the way home and utterly defeated.

At the end of 1568, the absent Earl of Desmond grants Sir Warham St. Leger a lease of the barony of Kerricurrihy, which cast FitzMaurice’s inheritance into confusion. In 1569 the Lord Deputy of Ireland, Sir Henry Sidney, is informed by FitzMaurice that he has assembled the people of Desmond to tell them that the Lord Deputy was unable to procure the release of the captive earl, who would be executed or perpetually imprisoned, and that the people should proclaim a new earl or captain. With one voice, the people cry out for FitzMaurice to be captain. The earl’s wife, Eleanor Butler, writes to her husband in November that FitzMaurice is seeking to bring the earl into further disrepute and to usurp his inheritance, “by the example of his father.”

To reassert Geraldine authority, FitzMaurice then launches what becomes known as the first of the Desmond Rebellions. The southern part of Ireland erupts into a general rebellion, owing in part to attempts at establishing plantations. In June 1569, FitzMaurice and the Earl of Clancarty (MacCarthy Mor) invade Kerrycurrihy, spoil the inhabitants, take the castle-abbey of Tracton, hang the garrison, and refuse to depart without the surrender to them of the custody of Lady St. Leger and Lady Grenville, the wives of the principal English colonists. FitzMaurice then joins in league with the turbulent brothers of the Earl of Ormond, and enters a bond with the Earl of Thomond and John Burke, son of the Earl of Clanricard. He writes to the mayor and corporation of Cork in July ordering the abolition of the new heresy of Protestantism, at a time when he appears to have been taking instruction from Irish Jesuits.

By September 1569, Sidney has broken the back of the rebellion and leaves Sir Humphrey Gilbert behind to suppress FitzMaurice, who seeks refuge in the woods of Aherlow, and after Gilbert’s departure FitzMaurice raises a new force in February 1570 and by a surprise night attack, takes Kilmallock and after hanging the chief townsmen at the market cross, plunders its wealth and burns the town. In February 1571, Sir John Perrot lands at Waterford as Lord President of Munster and challenges FitzMaurice to a duel, which FitzMaurice declines with the remark, “For if I should kill Sir John Perrot the Queen of England can send another president into this province; but if he do kill me there is none other to succeed me or to command as I do.”

FitzMaurice attacks Perrot, but retires on mistaking a small cavalry company for the advance party of a larger force. After a second and successful siege by Perrot of the Geraldine stronghold of Castlemaine, FitzMaurice sues for pardon, which is granted in February 1573, after he prostrates himself in Kilmallock church with the president’s sword point next to his heart. He swears fealty to the crown, and gives up his son as hostage.

On the return to Ireland of the Earl of Desmond in 1573, FitzMaurice leaves for the continent, offering his reasons variously as a desire to gain pardon from the Queen through the French court, and the unkindness of the earl. In March 1575 he and his family, along with the Geraldine Seneschal of Imokilly, James Fitzedmund Fitzgerald, and the White Knight, Edmund FitzGibbon, sail on the La Arganys for Saint-Malo, Brittany where they are received by the governor. He has several interviews with Catherine de’ Medici in Paris, offering to help make Henry III of France king of Ireland, and is granted a pension of 5,000 crowns in 1576.

Early in the following year FitzMaurice leaves for the Spanish court, where he offers the crown to the brother of King Philip II, Don John. The king is cautious, however. FitzMaurice leaves his sons Maurice and Gerald with Cardinal Antoine Perrenot de Granvelle, and travels to Italy to meet Pope Gregory XIII.

At the papal court FitzMaurice meets adventurer Captain Thomas Stukley, and together they persuade the pope to underwrite the cost of 1,000 troops to invade Ireland, most of whom, according to Philip O’Sullivan Beare, are desperadoes the pope wishes to get out of Italy. Fitzmaurice and Stukley are to rendezvous in Lisbon and proceed to Ireland, however, Stukley decides to throw his troops and support to King Sebastian‘s expedition to Morocco, where he dies.

Following the diversion of Stukley to Morocco, FitzMaurice sets out with the nuncio Nicholas Sanders, and Matthew de Oviedo from Ferrol in Galicia, Spain on June 17, 1579 with a few troops on his vessel and three Spanish shallops. They capture two English vessels in the channel and arrive at Dingle on July 16, 1579, launching the Second Desmond Rebellion.

On July 18 they cast anchor in Ard na Caithne, where they garrison at Dún an Óir (Fort of Gold), and are joined on July 25 by two galleys with 100 troops. Four days later their ships are captured by the English fleet under the command of Sir William Wynter. Having exhorted the Earl of Desmond and the Earl of Kildare, as Geraldine leaders, to fight the heretics, FitzMaurice leaves the fort to await the arrival of Stukley who, unknown to him, had been killed at the Battle of Alcácer Quibir in the previous year, during a campaign by King Sebastian of Portugal.

FitzMaurice goes to make a vow at the monastery of the Holy Cross in County Tipperary but becomes caught in a skirmish with the forces of his cousin, Theobald Burke, during which he is shot with a ball in the hollow of the chest, but cuts his way through to Burke and his brother William, both of whom he kills with single strokes of his sword.

The battle is won, but close to the scene his injuries overcome him. He makes his will and orders his friends to cut off his head after death in order that his enemies might not mutilate his body. He begs his attendants to attest that he had not turned tail on the enemy. They assure him, and wish him to be quiet because hostile soldiers are closing in, but he insists, “My wounds are clear, my wounds are clear.” Upon his death, a kinsman orders the decapitation and then wraps the head in cloth. An attempt is made to conceal his trunk under a tree, but it is discovered by a hunter and brought to the town of Kilmallock. For weeks, the trunk is nailed to the gallows, until it is shattered by musket fire and collapses.


by Leave a comment

Birth of Christopher Augustine Reynolds, Archbishop of Adelaide

Christopher Augustine Reynolds, the first Catholic Archbishop of Adelaide, South Australia, is born in Dublin on August 11, 1834.

Reynolds is the son of Patrick Reynolds and his wife Elizabeth, née Bourke. Educated by the Carmelites at Clondalkin, Dublin, he later comes under the influence of the Benedictines when he volunteers for the Northern Territory mission of Bishop Rosendo Salvado Rotea, and is sent to Subiaco near Rome to train for the priesthood. He leaves after three years and goes to the Swan River Colony with Bishop Joseph Serra to continue his training at New Norcia, arriving at Fremantle in May 1855. Probably because of poor health, he leaves the Benedictines and in January 1857 goes to South Australia. He completes his training under the Jesuits at Sevenhill and is ordained in April 1860 by Bishop Patrick Geoghegan. He is parish priest at Wallaroo (where he builds the church at Kadina), Morphett Vale and Gawler. When Bishop Laurence Sheil dies in March 1872, he is appointed administrator of the diocese of Adelaide. On November 2, 1873 in Adelaide he is consecrated bishop by Archbishop John Bede Polding.

Reynolds has a large diocese and in 1872-80 travels over 52,000 miles in South Australia. The opening up of new agricultural districts, an increase in Irish migrants and diocesan debts had produced a grave shortage of clergy. But his most urgent problem is conflicts between and within the clergy and laity over education, especially the role to be played by the Sisters of St. Joseph of the Sacred Heart. He supports the Sisters, reopens schools closed by Archbishop Sheil and, though opposed by the Bishop of the Diocese of Bathurst Matthew Quinn, helps the Superior, Mother Mary MacKillop, secure Rome’s approval for autonomy for her Sisterhood.

Reynolds is not a good administrator and his strenuous efforts to extend Catholic education after the Education Act of 1875 incurs alarming debts. In 1880-81 he visits Rome. On his return, increasingly concerned with finances, disturbed at the prospect of losing St. Joseph nuns and, to some extent misled by jealousy and intrigue, he dramatically reverses his policy towards the Sisterhood and on November 14, 1883 relieves Mother Mary of her duties as Mother Superior. Though the Plenary Council of the Bishops of Australasia, held in Sydney in 1885, support him, in 1888 Pope Leo XIII decrees a central government for the Sisterhood, to be located in Sydney. The council requests that Adelaide be raised to an archiepiscopal and metropolitan see and on September 11, 1887 Reynolds is invested archbishop by Cardinal Francis Moran.

Reynolds’s health is never robust and after a two-year illness he dies on June 12, 1893 in Adelaide, where he is buried. Although he is austere and hard-working, he leaves his successor church debts of over £56,000. A particularly fine preacher, he is widely respected for his missionary zeal and for an ecumenical spirit unusual for his time.

(From: Australian Dictionary of Biography, http://www.adb.anu.edu.au, Ian J. Bickerton)