MIA > Archive > Connolly > Index
“To permit a small class, whether alien or native, to obtain a monopoly of the land is an intolerable injustice; its continued enforcement is neither more nor less a robbery of the hard and laborious earnings of the poor.”
– Irish People (Organ of the Fenian Brotherhood) July 30, 1864
In the preceding chapter we pointed out that the Williamite war in Ireland, from Derry to Limerick, was primarily a war for mastery over the Irish people, and that all questions of national or industrial freedom were ignored by the leaders on both sides as being presumably what their modern prototypes would style ‘beyond the pale of practical politics’.
When the nation had once more settled down to the pursuits of peace, and all fear of a Catholic or Jacobite rising had departed from the minds of even the most timorous squireen, the unfortunate tenantry of Ireland, whether Catholic or Protestant, were enlightened upon how little difference the war had made to their position as a subject class. The Catholic who had been so foolish as to adhere to the army of James could not, in the nature of things, expect much consideration from his conquerors – and he received none – but he had the consolation of seeing that the rank and file of his Protestant enemies were treated little, if at all, better than himself. When the hungry horde of adventurers who had brought companies to the service of William had glutted themselves with the plunder for which they had crossed the Channel, they showed no more disposition to remember the claims of the common soldier – by the aid of whose sword they had climbed to power – than do our present rulers when they consign to the workhouse the shattered frames of the poor fools who, with murder and pillage, have won for their masters empire in India or Africa.
Before long the Protestant and Catholic tenants were suffering one common oppression. The question of political supremacy having been finally decided, the yoke of economic slavery was now laid unsparingly upon the backs of the labouring people. All religious sects suffered equally from this cause. The Penal Laws then in operation against the Catholics did indeed make the life of the propertied Catholics more insecure than would otherwise have been the case; but to the vast mass of the population the misery and hardship entailed by the working out of economic laws were fraught with infinitely more suffering than it was at any time within the power of the Penal Laws to inflict. As a matter of fact, the effect of the latter code in impoverishing wealthly Catholics has been much overrated. The class interests, which at all times unite the propertied section of the community, operated, to a large extent, to render impossible the application of the power of persecution to its full legal limits. Rich Catholics were quietly tolerated, and generally received from the rich Protestants an amount of respect and forbearance which the latter would not at any time extend to their Protestant tenantry or work-people. So far was this true that, like the Jew, some Catholics became notorious as moneylenders, and in the year 1763 a bill was introduced into the Irish House of Commons to give greater facilities to Protestants wishing to borrow money from Catholics. The bill proposed to enable Catholics to become mortgagees of the landed estates in order that Protestants wishing to borrow money could give a mortgage upon their lands as security to the Catholic leader. The bill was defeated, but its introduction serves to show how little the Penal Laws had operated to prevent the accumulation of wealth by the Catholic propertied classes.
But the social system thus firmly rooted in the soil of Ireland – and accepted as righteous by the ruling class irrespective of religion – was a greater enemy to the prosperity and happiness of the people than any legislation religious bigotry could devise. Modern Irish politicians, inspired either by a blissful unconsciousness of the facts of history, or else sublimely indifferent to its teachings, are in the habit of tracing the misery of Ireland to the Legislative Union as its source, but the slightest possible acquaintance with ante-Union literature will reveal a record of famine, oppression, and injustice, due to economic causes, unsurpassed at any other stage of modern Irish history. Thus Dean Swift, writing in 1729, in that masterpiece of sarcasm entitled A Modest Proposal for Preventing the Children of the Poor People in Ireland from becoming a Burden on their Parents or Country, and for making them Beneficial to the Public, was so moved by the spectacle of poverty and wretchedness that, although having no love for the people, for whom, indeed, he had no better name than "the savage old Irish", he produced the most vehement and bitter indictment of the society of his day, and the most striking picture of hopeless despair, that literature has yet revealed. Here is in effect his Proposal:
“It is a melancholy object to those who walk through this great town, or travel in the country, when they see the streets, the roads, and cabin doors crowded with beggars of the female sex, followed by three, four, or six children all in rags, and importuning every passenger for an alms ... I, do, therefore, offer it to public consideration that of the hundred and twenty thousand children already computed, twenty thousand may be reserved for breed ... that the remaining hundred thousand may at a year old be offered in sale to the persons of quality and fortune through the kingdom, always advising the mother to let them suck plentifully in the last month so as to render them plump and fat for a good table. A child will make two dishes at an entertainment for friends, and when the family dines alone the fore or hind quarters will make a reasonable dish, and seasoned with a little pepper or salt, will be very good boiled on the fourth day, especially in winter ... I have already computed the charge of nursing a beggar’s child (in which list I reckon all cottagers, labourers, and four-fifths of the farmers), to be about two shillings per annum, rags included; and I believe no gentleman would refuse to give ten shillings for the carcase of a good, fat child, which, as I have said, will make four dishes of excellent, nutritious meat.”
Sarcasm, truly, but how terrible must have been the misery which made even such sarcasm permissible! Great as it undoubtedly was, it was surpassed twelve years later in the famine of 1740, when no less a number than 400,000 are estimated to have perished of hunger or of the diseases which follow in the wake of hunger. This may seem an exaggeration, but the statement is amply borne out by contemporary evidence. Thus Bishop Berkeley, of the Anglican Church, writing to Mr. Thomas Prior, of Dublin, in 1741, mentions that “The other day I heard one from the county of Limerick say that whole villages were entirely dispeopled. About two months since I heard Sir Richard Cox say that five hundred were dead in the parish, though in a country, I believe, not very populous.” And a pamphlet entitled The Groans of Ireland, published in 1741, asserts “the universal scarcity was followed by fluxes and malignant fevers, which swept off multitudes of all sorts, so that whole villages were laid waste.”
This famine, be it remarked, like all modern famine, was solely attributable to economic causes; the poor of all religions and politics were equally sufferers; the rich of all religions and politics were equally exempt. It is also noteworthy, as illustrating the manner in which the hireling scribes of the propertied classes have written history, while a voluminous literature has arisen round the Penal Laws – a subject of merely posthumous interest – a matter of such overwhelming importance, both historically and practically, as the predisposing causes of Irish famine can, as yet, claim no notice except scanty and unavoidable references in national history.
The country had not recovered from the direful effects of this famine when a further economic development once more plunged the inhabitants into blackest despair. Disease having attacked and destroyed great quantities of cattle in England, the aristocratic rulers of that country – fearful lest the ensuing high price of meat should lead to a demand for higher wages on the part of the working class in England – removed the embargo off Irish cattle, meat, butter and cheese at the English ports, thus partly establishing free trade in those articles between the two countries. The immediate result was that all such provisions brought such a price in England that tillage farming in Ireland became unprofitable by comparison, and every effort was accordingly made to transform arable lands into sheep-walks or grazing lands. The landlord class commenced evicting their tenants; breaking up small farms, and even seizing upon village common lands and pasture grounds all over the country with the most disastrous results to the labouring people and cottiers generally. Where a hundred families had reaped as sustenance from their small farms, or by hiring out their labour to the owners of large farms, a dozen sheperds now occupied their places. Immediately their sprung up throughout Ireland numbers of secret societies in which the dispossessed people strove by lawless acts and violent methods to restrain the greed of their masters, and to enforce their own right to life. They met in large bodies, generally at midnight, and proceed to tear down enclosures; to hough cattle; to dig up and so render useless the pasture lands; to burn the houses of the sheperds; and in short, to terrorise their social rulers into abandoning the policy of grazing in favour of tillage, and to give more employment to the labourers and more security to the cottier. These secret organisations assumed different names and frequently adopted different methods, and it is now impossible to tell whether they possessed any coherent organisation or not. Throughout the South they were called Whiteboys, from the practice of wearing white shirts over their clothes when on their nocturnal expeditions. About the year 1762 they posted their notices on conspicuous places in the country districts – notably, Cork, Waterford, Limerick, and Tipperary – threatening vengeance against such persons as had incurred their displeasure as graziers, evicting landlords, etc.
These proclamations were signed by an imaginary female, sometimes called the ‘Sive Oultagh’ sometimes ‘Queen Sive’, sometimes they were in the name of ‘Queen Sive and Her Subjects’. Government warred upon these poor wretches in the most vindictive manner: hanging, shooting, transporting without mercy; raiding villages at dead of night for suspected Whiteboys, and dragging the poor creatures before magistrates who never condescended to hear any evidence in favour of the prisoners, but condemned them to whatever punishments their vindictive class spirit or impaired digestion might prompt.
The spirit of the ruling class against those poor slaves in revolt may be judged by two incidents exemplifying how Catholic and Protestant proprietors united to fortify injustice and preserve their privileges, even at a time when we have been led to believe that the Penal Laws formed an insuperable barrier against such Union. In the year 1762 the Government offered the sum of £100 for the capture of the first five Whiteboy Chiefs. The Protestant inhabitants of the city of Cork offered in addition £300 for the Chief, and £50 for each of his first five accomplices arrested. Immediately the wealthy Catholics of the same city added to the above sums a promise of £200 for the chief and £40 for each of his first five subordinates. This was at a time when an English governor, Lord Chesterfield, declared that if the military had killed half as many landlords as they did Whiteboys they would have contributed more effectually to restore quiet, a remark which conveys some slight idea of the carnage made among the peasantry. Yet, Flood, the great Protestant ‘patriot,’ he of whom Davis sings ‘
|
“Bless Harry Flood, who nobly stood |
in the Irish House of Commons of 1763 fiercely denounced the Government for not killing enough of the Whiteboys. He had called it “clemency”.
Last updated on 12.8.2003