During his early political career, Hill is identified with the Whigs and supports the reform of Parliament. After the Grey Ministry comes to power, he receives a succession of appointments, becoming Colonel of the South Down Militia on March 25, 1831, and carrying the second sword at the coronation of William IV on September 8. He is appointed a deputy lieutenant of Berkshire on September 20, Lord Lieutenant of Down on October 17 (a new office replacing the Governor of Down), and finally a Knight of the Order of St Patrick on November 24, 1831. He receives an honorary LL.D. from the University of Cambridge on July 6, 1835.
Hill is a very strong supporter of the Irish language, and is president of the Ulster Gaelic Society (est. 1830). In this capacity he plays an important role in helping preserve records of the language, poetry, folk and song collections and much else.
Hill is disliked by Elizabeth Smith, diarist at Baltyboys House, County Wicklow, who feels snubbed by him when she and her husband first move into the area. Writing of him after his death she recalls “The late Lord never called upon me when I first came here although the Colonel waited upon him. The Colonel never went near him again.”
High-minded, if also at times high-handed in manner and self-important, Hill works hard himself and expects all his employees and tenants to be equally conscientious. Naturally, he is often disappointed. He is particularly concerned about his failure, despite all efforts and exhortations, to make his southern estates as efficient and well behaved as those in the north. Though an absentee owner in the south, he visits both Blessington and Edenderry regularly. It is during one of these periodic tours of inspection that he drops dead at Blessington on September 12, 1845. He is buried in St. Malachy Parish Churchyard at Royal Hillsborough, County Down. The funeral attracts an enormous crowd of mourners and is reported at some length in TheIllustrated London News. His memory is perpetuated in an impressive pillar monument, with his statue on top, erected at Hillsborough in 1848.
O’Grady is the son of Admiral Hayes O’Grady and his wife, Susan Finucane. His father is one of the chiefs of the Cinél Donnghaile, the collective name of the O’Gradys. He is a nephew of Standish O’Grady, 1st Viscount Guillamore, and a cousin of the novelist Standish James O’Grady, with whom he is sometimes confused. As a child he is fostered in Coonagh, County Limerick, an Irish-speaking area. There he learns Irish and comes into contact with the Gaelic manuscript tradition, listening to stories read aloud from manuscripts in farmers’ houses during wakes or while carding wool. He maintains this interest in the literary tradition throughout his life.
O’Grady receives his secondary education in Rugby School in Rugby, Warwickshire, England, his name appearing in the school register for August 1846. Subsequently he attends Trinity College Dublin (TCD) from 1850 to 1854 but does not graduate. He is critical of an education system that makes no mention of Irish history and legend. During his student days he becomes a friend of the leading scholars and antiquarians, John O’Donovan, George Petrie and Eugene O’Curry, as well as the bookseller and publisher, John O’Daly. At this time he begins copying Gaelic manuscripts under their direction. He purchases from O’Daly in 1853 a collection in Irish of “tales and other pieces, in prose and verse” which he presents to the British Museum in 1892. He is a founding member of the Ossianic Society in 1853 and becomes its president in 1856. O’Curry attacks him publicly in a review in TheTablet, questioning his ability as a scholar. The publication of the society’s third volume prompts the review.
In 1857 O’Grady moves to the United States where he remains for thirty years. In 1901 he contributes an essay on Anglo-Irish Aristocracy to a collection entitled Ideals in Ireland edited by Augusta, Lady Gregory.
O’Grady is a bachelor all his life and dies on October 16, 1915, in his home in Ballinruan, Hale, Cheshire, England. He is buried in Altrincham cemetery.
Stewart is born on December 16, 1825, the second of two sons of Charles Frederick Stewart of 6 Pitt Street (now Balfe Street), Dublin, librarian of King’s Inns. Nothing is known of his mother other than that she studies music with one of the Logier family, presumably the noted military musician and piano teacher Johann Bernhard Logier, a resident of Dublin from 1809.
Stewart is educated at Christ Church Cathedral school in Dublin, where he is a chorister. He begins to accompany choral services in his early teens, and in 1844 is appointed organist of Christ Church Cathedral and the Trinity College Dublin (TCD) chapel. In addition, in 1852 he becomes de facto organist of St. Patrick’s Cathedral, and holds all three positions concurrently for the rest of his life.
Stewart’s first conducting appointment is with the Dublin University Choral Society in 1846, to which he later adds similar appointments in Dublin, Bray, and Belfast. He is active as a teacher, both privately and from 1869 at the Royal Irish Academy of Music (RIAM), and as a critic with the Dublin Daily Express. On occupying the University of Dublin‘s chair of music in 1862, he takes steps to formalise requirements for the music baccalaureate, introducing examinations in a modern language, Latin (or a second modern language), English (literature and composition), arithmetic, and music history. As a result, though not until 1878, similar examinations are introduced at the University of Oxford and the University of Cambridge. In his professorial capacity he delivers in the 1870s public lectures on Bach, Handel, Wagner, church music, music education, organology, and, most notably, Irish music, in which he reveals an uncanny knowledge of the wire-strung harp and the uilleann pipes. He also contributes entries on Irish music and musicians to the first edition of George Grove‘s A Dictionary of Music and Musicians.
By all accounts, Stewart is a very adept musician, having perfect pitch, a formidable memory, and astonishing facility in transposition. Apparently an autodidact, he is the first Irish organist to cultivate pedal technique, while in the art of improvisation both Joseph Robinson and Sir John Stainer hold him to be the equal of Mendelssohn.
Intent on broadening his musical horizons, Stewart travels widely. From 1851 he is a regular visitor to London, and from 1857 makes frequent trips to Continental Europe, attending the Beethoven and Schumann festivals at Bonn in 1871 and 1873 respectively and Wagner’s first Bayreuth Festival in 1876. On the initiative of the Dublin University Choral Society, he is conferred with the simultaneous degrees of Mus.B. and Mus.D. at a special ceremony on April 9, 1851. On February 28, 1872, he is knighted at Dublin Castle by John Poyntz Spencer, 5th Earl Spencer, a social climb that Stewart, who has no independent income, can afford only by accumulating professional appointments and by relentless private teaching. In addition to successive townhouses in the vicinity of Merrion Square, he owns a smaller property on Bray Esplanade, named Holyrood.
Among Stewart’s compositions, his disciple James Culwick lists about forty part songs (of which several win prizes), more than twenty solo songs, fifteen anthems, several church services, a quantity of shorter liturgical music, and sixteen choral cantatas with orchestra. Three of the cantatas set texts by John Francis Waller: the 24-movement A Winter Night’s Wake (1858), The Eve of St. John (1860) and Inauguration Ode for the Opening of the National Exhibition of Cork (1852) for the opening of the Irish Industrial Exhibition in Cork. Other occasional pieces are Who Shall Raise the Bell? (The Belfry Cantata) for the inauguration of Trinity College campanile in 1854, Ode to Shakespeare (1870) for the Birmingham Triennial Music Festival, Orchestral Fantasia (1872) for the Boston Peace Festival, How Shall We Close Our Gates? (1873) for the Dublin Exhibition and Tercentenary Ode (1892) for the tercentenary of Trinity College Dublin.
Though Stewart destroys many of his works, his surviving music is consistently well crafted, and the rapid decline in the popularity of the odes is at least partly attributable to the tawdry and ephemeral character of their texts. Yet despite his esteem for Wagner, he never shakes off the conservative stylistic influences of Handel, Beethoven, and Mendelssohn, and the posthumous performance of his music has been restricted almost entirely to the Dublin cathedrals.
In August 1846 Stewart marries Mary Emily Browne, the daughter of Peter Browne of Rahins House, Castlebar, County Mayo. They have four daughters, of whom the eldest dies in 1858. Following Mary’s death on August 7, 1887, he marries on August 9, 1888, Marie Wheeler of Hyde, Isle of Wight, the daughter of Joseph Wheeler of Westlands, Queenstown (now Cobh).
Stewart dies in Dublin on March 24, 1894, and is buried at Mount Jerome Cemetery alongside his first wife and eldest daughter. Portraits of him are in the possession of the Dublin University Choral Society and the Royal Irish Academy of Music (RIAM), and his statue, erected on Leinster Lawn in 1898, still stands.
(From: “Stewart, Sir Robert Prescott” by Andrew Johnstone, Dictionary of Irish Biography, http://www.dib.ie, October 2009)
Duffy is born in Nice, France, on July 17, 1884, the daughter of the Irish nationalist Sir Charles Gavan Duffy, one of the founders of The Nation and his third wife, Louise (née Hall) from Cheshire, England. Her mother dies when she is four. She is then raised in Nice by her Australian half-sisters from her father’s second marriage. It is a well-to-do and culturally vibrant home where she is exposed to political figures and ideas.
Duffy’s first visit to Ireland is in 1903, at the age of 18, when her father dies and is buried in Glasnevin Cemetery. This is when she first hears Irish spoken. She finds a grammar book in a bookshop and becomes curious. Her father was not an Irish speaker, though her grandmother in the early 1800s was likely fluent.
Duffy spends the years between 1903 and 1907 between France and England. She takes courses through Cusack’s College in London so that she can matriculate.
Duffy decides to continue her studies in Dublin but cannot afford to move until she receives a small inheritance from her grandmother on the Hall side of the family. Once in Ireland in 1907, at the age of 23, she begins her university studies, taking arts. She lives in the Women’s College, Dominican Convent, as women are not allowed to attend lectures in the Royal University of Ireland. She goes occasionally to the Gaeltacht to learn Irish. Graduating in 1911 with a Bachelor of Arts from University College Dublin (UCD), she is one of the first women to do so.
Given the lack of teachers, even without a full qualification, Duffy then teaches in Patrick Pearse‘s St. Ita’s school for girls in Ranelagh. She studies with the Dominicans again in Eccles Street, gaining a Teaching Diploma from Cambridge University.
A supporter of women’s suffrage, Duffy speaks at a mass meeting in Dublin in 1912 in favour of having the Home Rule bill include a section to grant women the vote. She also joins the Irish republican women’s paramilitary organisation Cumann na mBan, as a founding member in April 1914, serving on the provisional committee with Mary Colum, as a co-secretary.
Duffy is aware that being a suffragist and a nationalist are not necessarily the same thing, realising her involvement in Cumann na mBan is in support of nationalism. When St. Ita’s closes due to funding problems in 1912, she takes the opportunity to complete her qualifications. After receiving her Cambridge teacher’s diploma in 1913, she returns to UCD to study for a Master of Arts degree.
Duffy is in fact working on her master’s thesis during the Easter break in 1916 when the rumour comes to her that the Rising has begun in Dublin city centre. She walks to the Rebel headquarters in the GPO where she tells Pearse, one of the leaders, that she does not agree with the violent uprising.
Duffy spends all of Easter week working in the GPO kitchens with other volunteers like Desmond FitzGerald and a couple of captured British soldiers, ensuring the volunteers are cared for. The women in the GPO are given the opportunity to leave under the protection of the Red Cross on the Thursday as the shelling of the building has caused fires, but almost all of them refuse. In the end, she is among the second group of the people to leave the GPO on the Friday, tunnelling through the walls of the buildings to avoid coming under fire.
Duffy’s group makes it to Jervis Street Hospital where they spend the night. The next day, Saturday, Pearse formally surrenders. She heads for Jacob’s Biscuit Factory, another volunteer position, on the morning after the surrender, to see what is happening. There she finds a holdout of volunteers who are unaware of the surrender or that the fighting is over.
After 1916 Duffy is elected to the Cumann na mBan’s executive and in 1918 is one of the signatories to a petition for self-determination for Ireland which is presented to President Woodrow Wilson by Hanna Sheehy-Skeffington. During her time in the GPO, she had collected names of the volunteers and promised to take messages to their families. This possibly influences her in being involved in the National Aid Association and Volunteers Dependants Fund. In the aftermath of the rebellion there are 64 known dead among the volunteers, while 3,430 men and 79 women are arrested. Families need support. These organisations are able to arrange funding from the United States.
In 1917, Duffy co-founds and runs Scoil Bhríde, as a secondary school for girls in Dublin through the medium of Gaelic. It is still in operation as a primary school. Her co-founder is Annie McHugh, who later marries Ernest Blythe. The end of the Rising leads to the Irish War of Independence (1919-21). During this time, she is mostly focused on the school. However, it is raided by the military and Duffy later admits it is in fact used for rebel meetings and to safeguard documents. In October 1920, the Irish leader Michael Collins meets Archbishop Patrick Clune there in secret. In an effort to support the nationwide boycott of the police, the Royal Irish Constabulary (RIC), in 1920, she has a leaflet sent to all branches of Cumann na mBan which states in part that the RIC are the “eyes and ears of the enemy. Let those eyes and ears know no friendship.”
The war ends with the Anglo-Irish Treaty in 1921. The result is the Irish Civil War which lasts until 1923. Duffy is a supporter of the Treaty, which her brother had signed, and as such she leaves Cumann na mBan and joins Cumann na Saoirse, in which she is instrumental in founding as an Irish republican women’s organisation which supports the Pro-Treaty side.
Once the civil war is over, Duffy leaves the political arena and returns to education. She especially needs to focus on funding in the early years of the school. She works with UCD’s Department of Education from 1926, once Scoil Bhríde is recognised as a teacher training school. She publishes educational documents like School Studies in The Appreciation of Art with Elizabeth Aughney and published by UCD in 1932.
Until her retirement, Duffy also lectures on the teaching of French. She retires as principal in 1944.
Recognising the importance of her first-hand experience and with a good political understanding, Duffy records her memories of the events in which she has taken part. In 1949, she gives an account of her life in relation to nationalist activities to the Bureau of Military History. She is involved in a Radio Éireann broadcast in 1956 about the women in the Rising. In 1962, she takes part in the RTÉ TV program Self Portrait broadcast on March 20, 1962. In March 1966 she gives a lecture in UCD to mark the 50th anniversary of the Rising which is published in The Easter rising, 1916, and University College Dublin (1966).
Duffy dies, unmarried, on October 12, 1969, aged 85, and is interred in the family plot in Glasnevin Cemetery.
In 2014, An Post issues a stamp to commemorate the centenary of the founding of Cumann na mBan. In 2016, for the centenary, a documentary is produced, discussing seven of the women, including Duffy, who were involved in the Easter Rising.
Together with his brother Norman, Leslie’s early education begins at home where a German governess, Clara Woelke, is their first teacher. As children the brothers have more contact with servants than they have with their parents. His own daughter, Anita, says, “In my parents’ view schools performed the same functions that kennels did for dogs. They were places where pets could be conveniently deposited while their owners travelled.”
Leslie is educated at Ludgrove School, then Eton College and King’s College, Cambridge. While at Cambridge University he becomes a Roman Catholic and a supporter of Irish Home Rule. He adopts an anglicised Irish variant of his name (“Shane”). Not overly impressed by Eton, as a lower boy he and his roommates occupy “an old, battered warren betwixt the chapel cemetery and Wise’s horse yard … [T]he food was wretched and tasteless … As for thrashings which tyrannised rather than disciplined our house, they were excessive. Bullying was endemic and Irish boys were ridiculed, especially on St Patrick’s Day.”
Leslie refuses to send his own sons to Eton. They are educated at Roman Catholic Benedictine schools: Jack at Downside School and Desmond at Ampleforth College.
During the war Leslie is in a British Ambulance Corps, until invalided out. He is then sent to Washington, D.C. to help the British Ambassador, Sir Cecil Spring Rice, soften Irish American hostility toward England and obtain American intervention in the war in the aftermath of the 1916 Easter Rising in Dublin and the execution of its leaders. But he also looks to Ireland for inspiration when writing and edits a literary magazine that contains much Irish verse. He becomes a supporter of the ideals of Irish nationalism, although not physical force republicanism.
In the 1918 United Kingdom general election in Ireland, the Irish Parliamentary Party loses massively to Sinn Féin, putting an end to Leslie’s political career, but as the first cousin of Winston Churchill he remains a primary witness to much that is said and done outside the official record during the negotiation of the Anglo-Irish Treaty of 1921. Disappointed, he feels unwanted in Ireland and abandoned by the British. Like many members of the landed gentry from the 1880s who were obliged to turn to other occupations, he can no longer rely on income from landholdings.
Leslie writes extensively, in a wide range of styles, in verse, prose, and polemic, over several decades. His writings include The End of a Chapter (1916), while hospitalised during World War I, The Oppidan (1922), a roman à clef about his life and contemporaries at Eton, an edition of the Letters of Herbert Cardinal Vaughan to Lady Herbert of Lea (1942), and a biography Mrs. Fitzherbert: a life chiefly from unpublished sources (1939), together with an edition of her letters (with Maria Anne Fitzherbert), The letters of Mrs. Fitzherbert and connected papers; being the second volume of the life of Mrs. Fitzherbert (1944). He also writes Mark Sykes: His Life and Letters (1923), a biography of the English traveler, Conservative Party politician and diplomatic advisor. He advises budding novelist Scott Fitzgerald on the title of his first novel, they share correspondence with the future Mnsg. William A. Hemmick, who is Fitzgerald’s teacher at the Newman School.
A passionate advocate of reforestation, Leslie finds the business of running an estate uncreative and boring, and transfers the estate entailed to him to his eldest son, John Norman Leslie, who succeeds as the 4th Baronet. He transfers St. Patrick’s Purgatory on Lough Derg to the Roman Catholic Bishop of Clogher, Eugene O’Callaghan.
The wealth of the Leslies wanes by the 1930s following the Wall Street crash of 1929 and a farm that is loss making. In his unpublished memoirs, Leslie writes “a gentleman’s standing in his world was signalled by his list of clubs and it was worth paying hundreds of pounds in subs.” They continue to maintain their lifestyle, involving attendance at the London season and the entertainment of distinguished visitors, including Anthony Eden at Glaslough. At the outbreak of World War II in 1939 he joins the Home Guard. He spends the remainder of his life between Glaslough and London.
Leslie’s first wife, Marjorie, dies on February 8, 1951. On May 30, 1958, at the Catholic Church of St. Peter & Edward, Westminster, he marries Iris Carola Frazer, who is the daughter of Charles Miskin Laing and Etheldreda Janet Laing.
Stoney is born into an old-established Anglo-Irish scientific family at 40 Wellington Road, Ballsbridge, Dublin, on January 6, 1869. The daughter of George Johnstone Stoney, FRS, an eminent physicist who coins the term “electron” in 1891 as the “fundamental unit quantity of electricity,” and his wife and cousin, Margaret Sophia Stoney. One of her two brothers, George Gerald, is an engineer and a Fellow of the Royal Society (FRS). One of her two sisters, Florence Stoney, is a radiologist and receives an OBE. Her cousin is the Dublin-based physicist George Francis FitzGerald FRS (1851–1901), and her uncle Bindon Blood Stoney FRS is Engineer of Dublin Port, renowned for building a number of the main Dublin bridges and developing the Quayside.
Stoney demonstrates considerable mathematical talent and gains a scholarship at Newnham College, Cambridge, where she achieves a First in the Part I Tripos examination in 1893. However, she is not awarded a University of Cambridge degree as women are excluded from graduation until 1948. During her time at Newnham, she is in charge of the College telescope. She is later awarded a BA and an MA from Trinity College Dublin, after they accept women in 1904.
Following the 1876 Medical Act, it is illegal for academic institutions to prevent access to medical education based on gender. The first medical school for women in Britain is established in 1874 by Dr. Sophia Jex-Blake in anticipation of this law. The London School of Medicine for Women quickly becomes part of the University of London, with clinical teaching at the Royal Free Hospital. Stoney’s sister Florence is a student at the school, graduates in medicine with honours in 1895 (MB BS) and obtains her MD in 1898. Meanwhile, Stoney gains an appointment as a physics lecturer at the school in 1899. Her first tasks are to set up a physics laboratory and design the physics course. The laboratory is planned for 20 students, and the course content is pure physics, as required by university regulations. It includes mechanics, magnetism, electricity, optics, sound, heat and energy. In her obituary in The Lancet, an ex-student of hers notes: “Her lectures on physics mostly developed into informal talks, during which Miss Stoney, usually in a blue pinafore, scratched on a blackboard with coloured chalks, turning anxiously at intervals to ask ‘Have you taken my point?’. She was perhaps too good a mathematician … to understand the difficulties of the average medical student, but experience had taught her how distressing these could be”.
In 1901, the Royal Free Hospital appoints Florence into a new part-time position of medical electrician. The following April, the two sisters open a new x-ray service in the electrical department. During their time at the Royal Free Hospital, the two sisters actively support the women’s suffrage movement, though oppose the direct violent action with which it is later associated.
During her time at the school, Stoney also plays a central role in the British Federation of University Women (BFUW). She is elected treasurer, in her absence, at the first executive meeting on October 9, 1909, a position she holds until the end of May 1915. She becomes increasingly engaged with the political lobbying of the Federation. At the executive meeting on October 19, 1912, she proposes the names of two members for a subcommittee to secure the passing into law of a bill to enable women to become barristers, solicitors or parliamentary agents. The legislation is eventually enacted after the war within the Sex Disqualification (Removal) Act 1919.
Stoney resigns her post at the school in March 1915 and it is recorded that “with due regret and most unwillingly a change is desirable in the physics lectureship.” She is offered £300 on tendering her resignation.
Both Stoney and Florence offer their services to the British Red Cross at the War Office in London, to provide a radiological service to support the troops in Europe, on the day Britain declares war. Their offer is refused, because they are women. Florence sets up her own unit with the Women’s Imperial Service League and spends the next 6 months in Europe. Stoney organises supplies from London where she also serves on the League’s committee. Florence returns to London at the time Stoney resigns from the London School of Medicine for Women. She contacts the Scottish Women’s Hospitals (SWH), an organisation formed in 1914 to give medical support in the field of battle and financed by the women’s suffrage movement. The organisation has gained agreement to set up a new 250-bed tented hospital at Domaine de Chanteloup, Sainte-Savine, near Troyes (France), funded by the Cambridge women’s colleges of Girton and Newnham and it becomes her role to plan and operate the x-ray facilities. She establishes stereoscopy to localise bullets and shrapnel and introduces the use of x-rays in the diagnosis of gas gangrene, interstitial gas being a mandate for immediate amputation to give any chance of survival.
The hospital is near the front line and, in her own words, by September 1915, “the town had been evacuated, the station had been mined, and we heard the heavy guns ever going at nighttime.” The unit is entirely female, except for two part-time male drivers, and her technical assistant, Mr. Mallett.
They are assigned to the Corps Expéditionnaire d’Orient and ordered to move to Serbia. After boarding the steamship Mossoul in Marseille, they reach Salonika (known as Thessaloniki in modern Greece) on November 3, where they take the night train north to Ghevgheli (now Gevgelija in modern North Macedonia), on the Serbian side of the Greek border. They set up a hospital in an unused silk factory where they treat 100 patients with injuries ranging from frostbite to severe lung and head wounds. Following defeats at the hands of Bulgarian forces, Stoney and her staff retreat to Salonika by December 6, 1916. Eleven days later, they have re-established the hospital on a drained low swamp by the sea, and by New Year’s Day 1917 she has the lights on and the x-rays working. Despite the lack of equipment and resources, she establishes an electrotherapy department and various equipments for the muscular rehabilitation of the soldiers in their care. She also assists with problems on two British hospital ships, on which the x-ray systems have been damaged during a storm and gives support to the SWH unit in Ostrovo (now Arnissa on Lake Vegoritida formerly lake Ostrovo in Northern Greece), which arrives during September 1916. She has a break for sick leave in December 1917 and returns the following summer. She applies for an appointment as an army camp radiologist in Salonika, but her demand is blocked by the War Office.
In October 1917, Stoney returns to France to lead the x-ray departments at the SWH hospitals of Royaumont and Villers-Cotterêts. In March 1918, she has to supervise a camp closure and retreat for the third time, when Villers-Cotterêts is overrun by the German troops. During the final months of the war the fighting intensifies and there is a steep increase in workload. In the month of June alone the x-ray workload peaks at over 1,300, partly because of an increased use of fluoroscopy.
On returning to England, Stoney takes a post as lecturer in physics in the Household and Social Science department at King’s College for Women which she holds until retirement in 1925. After leaving King’s she moves to Bournemouth, where she lives with her sister Florence, who is suffering from spinal cancer, dying in 1932.
During her retirement, Stoney resumes her work with the BFUW for which she had acted as the first treasurer before the war. She becomes one of the earliest (and oldest) members of the Women’s Engineering Society and plays an active part in the organisation until shortly before her death. She travels widely and, in 1934, she speaks to the Australian Federation of University Women on the subject of women in engineering, highlighting the contribution made by women workers during the war. In 1936, she establishes the Johnstone and Florence Stoney Studentship in the BFUW, for “research in biological, geological, meteorological or radiological science undertaken preferably in Australia, New Zealand or South Africa.” The studentship is now administered by Newnham College, Cambridge, and supports clinical medical students going abroad for their elective period. The declaration of Trust is dated February 11, 1942 and the Johnstone And Florence Stoney Studentship Fund Charity is registered on March 25, 1976.
Stoney dies on June 25, 1938, at age 69, and obituaries are printed in both the scientific and medical press – Nature, The Lancet, The Woman Engineer and national newspapers in England, The Times and Australia.
Stoney is remembered for her considerable bravery and resourcefulness in the face of extreme danger, and her imagination in contributing to clinical care under the most difficult conditions of war. As a strong advocate of education for women, she enables young graduate women to spend time on research overseas and another to enable physicists to enter medical school thanks to the fund she created. Through her work and engagements, she is remembered as a pioneer of medical physics.
(Pictured: Edith Anne Stoney during her time in Cambridge in the early 1890s)
O’Connell had rejected a suggestion from “friends of emancipation,” and from the English Roman Catholic bishop, John Milner, that the fear of Catholic advancement might be allayed if the Crown were accorded the same right exercised by continental monarchs: a veto on the confirmation of Catholic bishops. O’Connell insists that Irish Catholics would rather “remain forever without emancipation” than allow the government “to interfere” with the appointment of their senior clergy. Instead, he relies on their confidence in the independence of the priesthood from Ascendancy landowners and magistrates to build his Catholic Association into a mass political movement. On the basis of a “Catholic rent” of a penny a month (typically paid through the local priest), the Association mobilises not only the Catholic middle class, but also poorer tenant farmers and tradesmen. Their investment enables O’Connell to mount “monster” rallies that stay the hands of authorities and embolden larger enfranchised tenants to vote for pro-emancipation candidates in defiance of their landlords.
O’Connell’s campaign reaches its climax when he himself stands for parliament. In July 1828, he defeats a nominee for a position in the British cabinet, William Vesey-FitzGerald, in a County Clare by-election, 2057 votes to 982. This makes a direct issue of the parliamentary Oath of Supremacy by which, as a Catholic, he will be denied his seat in the Commons.
As Lord Lieutenant of Ireland, Wellington’s brother, Richard Wellesley, had attempted to placate Catholic opinion, notably by dismissal of the long-serving Attorney-General for Ireland, William Saurin, whose rigid Ascendancy views and policy made him bitterly unpopular, and by applying a policy of prohibitions and coercion against not only the Catholic Ribbonmen but also the Protestant Orangemen. But now both Wellington and his Home Secretary, Robert Peel, are convinced that unless concessions are made, a confrontation is inevitable. Peel concludes, “though emancipation was a great danger, civil strife was a greater danger.” Fearing insurrection in Ireland, he drafts the Relief Bill and guides it through the House of Commons. To overcome the vehement opposition of both the King and of the House of Lords, Wellington threatens to resign, potentially opening the way for a new Whig majority with designs not only for Catholic emancipation but also for parliamentary reform. The King initially accepts Wellington’s resignation and the King’s brother, Ernest Augustus, Duke of Cumberland, attempts to put together a government united against Catholic emancipation. Though such a government would have considerable support in the House of Lords, it would have little support in the Commons and Ernest abandons his attempt. The King recalls Wellington. The bill passes the Lords and becomes law.
The key, defining, provision of the Acts is its repeal of “certain oaths and certain declarations, commonly called the declarations against transubstantiation and the invocation of saints and the sacrifice of the mass, as practised in the Church of Rome,” which had been required “as qualifications for sitting and voting in parliament and for the enjoyment of certain offices, franchises, and civil rights.” For the Oath of Supremacy, the act substitutes a pledge to bear “true allegiance” to the King, to recognise the Hanoverian succession, to reject any claim to “temporal or civil jurisdiction” within the United Kingdom by “the Pope of Rome” or “any other foreign prince … or potentate,” and to “abjure any intention to subvert the present [Anglican] church establishment.”
This last abjuration in the new Oath of Allegiance is underscored by a provision forbidding the assumption by the Roman Church of episcopal titles, derived from “any city, town or place,” already used by the United Church of England and Ireland. (With other sectarian impositions of the Act, such as restrictions on admittance to Catholic religious orders and on Catholic-church processions, this is repealed with the Roman Catholic Relief Act 1926.)
The one major security required to pass the Act is the Parliamentary Elections (Ireland) Act 1829. Receiving its royal assent on the same day as the relief bill, the act disenfranchises Ireland’s forty-shilling freeholders, by raising the property threshold for the county vote to the British ten-pound standard. As a result, “emancipation” is accompanied by a more than five-fold decrease in the Irish electorate, from 216,000 voters to just 37,000. That the majority of the tenant farmers who had voted for O’Connell in the Clare by-election are disenfranchised as a result of his apparent victory at Westminster is not made immediately apparent, as O’Connell is permitted in July 1829 to stand unopposed for the Clare seat that his refusal to take the Oath of Supremacy had denied him the year before.
In 1985, J. C. D. Clark depicts England before 1828 as a nation in which the vast majority of the people still believed in the divine right of kings, and the legitimacy of a hereditary nobility, and in the rights and privileges of the Anglican Church. In Clark’s interpretation, the system remained virtually intact until it suddenly collapsed in 1828, because Catholic emancipation undermined its central symbolic prop, the Anglican supremacy. He argues that the consequences were enormous: “The shattering of a whole social order. … What was lost at that point … was not merely a constitutional arrangement, but the intellectual ascendancy of a worldview, the cultural hegemony of the old elite.”
Clark’s interpretation has been widely debated in the scholarly literature, and almost every historian who has examined the issue has highlighted the substantial amount of continuity before and after the period of 1828 through 1832.
Eric J. Evans in 1996 emphasises that the political importance of emancipation was that it split the anti-reformers beyond repair and diminished their ability to block future reform laws, especially the great Reform Act of 1832. Paradoxically, Wellington’s success in forcing through emancipation led many Ultra-Tories to demand reform of Parliament after seeing that the votes of the rotten boroughs had given the government its majority. Thus, it was an ultra-Tory, George Spencer-Churchill, Marquess of Blandford, who in February 1830 introduced the first major reform bill, calling for the transfer of rotten borough seats to the counties and large towns, the disfranchisement of non-resident voters, the preventing of Crown officeholders from sitting in Parliament, the payment of a salary to MPs, and the general franchise for men who owned property. The ultras believed that a widely based electorate could be relied upon to rally around anti-Catholicism.
In Ireland, emancipation is generally regarded as having come too late to influence the Catholic-majority view of the union. After a delay of thirty years, an opportunity to integrate Catholics through their re-emerging propertied and professional classes as a minority within the United Kingdom may have passed. In 1830, O’Connell invites Protestants to join in a campaign to repeal the Act of Union and restore the Kingdom of Ireland under the Constitution of 1782. At the same, the terms under which he is able to secure the final measure of relief may have weakened his repeal campaign.
George Ensor, a leading Protestant member of the Catholic Association in Ulster, protests that while “relief” bought at the price of “casting” forty-shilling freeholders, both Catholic and Protestant, “into the abyss,” might allow a few Catholic barristers to attain a higher grade in their profession, and a few Catholic gentlemen to be returned to Parliament, the “indifference” demonstrated to parliamentary reform will prove “disastrous” for the country.
Seeking, perhaps, to rationalise the sacrifice of his freeholders, O’Connell writes privately in March 1829 that the new ten-pound franchise might actually “give more power to Catholics by concentrating it in more reliable and less democratically dangerous hands.” The Young IrelanderJohn Mitchel believes that the intent is to detach propertied Catholics from the increasingly agitated rural masses.
In a pattern that had been intensifying from the 1820s as landlords clear land to meet the growing livestock demand from England, tenants have been banding together to oppose evictions and to attack tithe and process servers.
Joyce is brought up between Mary Street, in the city centre, and the GalwayGaeltacht. Galway is the ancestral home of both his mother’s and father’s families, and Patrick Weston Joyce, historian, writer and collector of Irish music, and Robert Dwyer Joyce, poet, writer and fellow collector of music, are numbered among his great granduncles. Recent poems such as “Trem Neul” see Joyce appropriate elements of the folk music gathered by Patrick Weston Joyce and engage ideas of lineage and transmission.
Joyce’s early books include Sole Glum Trek (1967), Watches (1969), Pentahedron (1972) and The Poems of Sweeny Peregrine: A Working of the Corrupt Irish Text (1976). The last of these is a version of the Middle-Irish Buile Shuibhne, well known from Seamus Heaney‘s later translation in Sweeney Astray (1983).
After a near-total silence for 20 years, Joyce resumes publishing in 1995 with stone floods, followed by Syzygy and Without Asylum (1998). In 2001, with the first dream of fire they hunt the cold is published, which gathers all of the poet’s major work from 1966 to 2000. In 2007, What’s in Store: Poems 2000–2007 appears, and in 2009 he publishes Courts of Air and Earth. His work appears in many anthologies, including Keith Tuma’s Anthology of Twentieth-Century British and Irish Poetry and Patrick Crotty’s The Penguin Book of Irish Poetry.
Joyce’s poetry employs a wide range of forms and techniques, ranging from traditional to modern experimentalism. He has published notable versions from Chinese and from the middle-Irish, which he refers to as “workings” rather than “translations” to emphasise that they are poetic reimaginings in the tradition of Ezra Pound rather than “straight” translations.
A collected poems up to 2000, including his “workings” from the Irish and Chinese, is published as with the first dream of fire they hunt the cold (2001). He also experiments with web-based poetry projects such as the collaborative project OffSets. A collection of his post-with the first dream work, What’s in Store, is published in 2007. A separate collection of new and old translations from the Irish, entitled Courts of Air and Earth, is issued by Shearsman in 2009 and is shortlisted for the Popescu Prize for European Poetry in Translation 2009.
Joyce also publishes several papers on contemporary poetics, and lectures and gives public readings of his work throughout Ireland, the UK and the United States.
Awarded a Literary Bursary by the Irish Arts Council in 2001, Joyce is a Fulbright Scholar for the year 2002–03. In 2004 he is elected a member of Aosdána, the Irish affiliation of artists, and is the first writer to be awarded a fellowship by the Ballinglen Arts Foundation. He holds the Judith E. Wilson Fellowship for poetry to the University of Cambridge for 2009-10. In 2017 he is named by previous winner, the English poet Tom Raworth, as the latest recipient of the biennial N. C. Kaser prize for poetry.
Purser is born in Dublin on August 24, 1835, the son of John Tertius Purser (1809–1893), the general manager of the well-known A Guinness, Son & Co. brewery, and Anna Benigna Fridlezius (1803-1881). He is educated in a wealthy family, which includes artists, as his cousin Sarah Purser, or engineers, as his brother-in-law John Purser Griffith. He is the brother of mathematician Frederick Purser. He receives his early education at the private boarding school run by his uncle, Dr. Richard W. Biggs, at Devizes, Wiltshire. He completes his schooling at Devizes and begins his university studies at Trinity College, Dublin, graduating BA in mathematics in 1856. He is the best mathematician of his year at the University and in 1855 he gains the Lloyd Exhibition.
Purser becomes a tutor to the four sons of William Parsons, 3rd Earl of Rosse (1800-1867) in 1857. Lord Rosse’s 72-inch reflecting telescope, built in 1845 and colloquially known of as the “Leviathan of Parsonstown,” is the world’s largest telescope when it is built and continues to hold this distinction until the early 20th century. As well as acting as tutor to the children, Purser does become involved in Lord Rosse’s interest in astronomy but never does any observing.
In 1863, Purser is appointed professor of mathematics at Queen’s College, Belfast, a position he maintains until his retirement in 1901.
Purser never marries. When his father dies on April 5, 1893, Rathmines Castle passes to him. He dies at Rathmines Castle on October 18, 1903, a very wealthy man. In his will he leaves £100,000 to his brother Frederick Purser, £40,000 to his sister Anna Griffith and £5,000 to each of her children. In addition to the money, he owns property in Blessington Street, Essex Street and Eustace Street which he leaves to his brother-in-law John Purser Griffith. Other properties and interests that he owns he divides between his brother Frederick and his sister Anna. After his death, his sister Anna and her husband John Purser Griffith move into Rathmines Castle although, at this time, its ownership has gone to Frederick Purser. After Frederick dies in August 1910, the Castle and his considerable wealth passes to Anna.
(Pictured: Portrait of John Purser painted by the artist Sarah Purser, daughter of Tertius Purser’s brother Benjamin Purser. The portrait hangs in Queen’s College, Belfast.)
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)
seamus dubhghaill 