6. Capitalist betrayal of the Irish Volunteers
“Remember still, through good and ill,
How vain were prayers and tears.
How vain were words till flashed the swords
Of the Irish Volunteers.”
– Thomas Davis
The theory that the fleeting ‘prosperity’ of Ireland in the time we refer to was caused by the Parliament of Grattan is only useful to its propagators as a prop to their argument that the Legislative Union between Great Britain and Ireland destroyed the trade of the latter country, and that, therefore, the repeal of that Union placed all manufactures on a paying basis. The fact that the Union placed all Irish manufactures upon an absolutely equal basis legally with the manufactures of England is usually ignored, or, worse, still, is so perverted in its statement as to leave the impression that the reverse is the case. In fact many thousands of our countrymen still believe that English laws prohibit mining in Ireland after certain minerals, and the manufacture of certain articles.
A moment’s reflection should remove such an idea. An English capitalist will cheerfully invest his money in Timbuctoo or China, or Russia, or anywhere that he thinks he can secure a profit, even though it may be in the territory of his mortal enemy. He does not invest his money in order to give employment to his workers, but to make a profit, and hence it would be foolish to expect that he would allow his Parliament to make laws prohibiting him from opening mines or factories in Ireland to make a profit out of the Irish workers. And there are not, and have not been since the Union, any such laws.
If a student desires to continue the study of this remarkable controversy in Irish history, and to compare this Parliamentarian theory of Irish industrial decline with that we have just advanced – the Socialist theory outlined in our previous chapter – he has an easy and effective course to pursue in order to bring this matter to the test. Let him single out the most prominent exponents of Parliamentarianism and propound the following question:
Please explain the process by which the removal of Parliament from Dublin to London – a removal absolutely unaccompanied by any legislative interference with Irish industry – prevented the Irish capitalistic class from continuing to produce goods for the Irish market?
He will get no logical answer to his question – no answer that any reputable thinker on economic questions would accept for one moment. He will instead undoubtedly be treated to a long enumeration of the number of tradesmen and labourers employed at manufacturers in Ireland before the Union, and the number employed at some specific period, 20 or 30 years afterwards. This was the method adopted by Daniel O’Connell, the Liberator, in his first great speech in which he began his Repeal agitation, and has been slavishly copied and popularised by all his imitators since. But neither O’Connell nor any of his imitators have ever yet attempted to analyse and explain the process by which those industries were destroyed. The nearest approach to such an explanation ever essayed is the statement that the Union led to absentee landlordism and the withdrawal of the custom of these absentees from Irish manufacturers. Such an explanation is simply no explanation at all. It is worse than childish. Who would seriously contend that the loss of a few thousand aristocratic clients killed, for instance, the leather industry, once so flourishing in Ireland and now scarcely existent. The district in the city of Dublin which lies between Thomas Street and the South Circular Road was once a busy hive of men engaging in the tanning of leather and all its allied trades. Now that trade has almost entirely disappeared from this district. Were the members of Irish Parliament and the Irish landlords the only wearers of shoes in Ireland? – the only persons for whose use leather was tanned and manufactured? If not, how did their emigration to England make it impossible for the Irish manufacturer to produce shoes or harness for the millions of people still left in the country after the Union? The same remark applies to the weavers, once so flourishing a body in the same district, to the woollen trade, to the fishing trade, and so down along the line. The people of Ireland still wanted all these necessaries of life after the Union just as much as before, yet the superficial historian tells us that the Irish manufacturer was unable to cater to their demand, and went out of business accordingly. Well, we Irish are credited with being gifted with a strong sense of humour, but one is almost inclined to doubt it in the face of gravity with which the Parliamentary theory has been accepted by the masses of the Irish people.
It surely is an amusing theory when we consider that it implies that the Irish manufacturers were so heartbroken, grieving over losing the trade of a few thousand rack-renting landlords, that they could not continue to make a profit by supplying the wants of the millions of Irish people at their doors. The English and the Scotch, the French and the Belgian manufacturers, miners, merchants, and fishermen could and did wax fat prosperous by supplying the wants of the Irish commonalty, but the Irish manufacturer could not. He had to shut up shop and go to the poorhouse because my Lord Rackrent of Castle Rackrent, and his immediate personal following, had moved to London.
If our Parliamentarian historians had not been the most superficial of all recorders of history; if their shallowness had not been so phenomenal that there is no equal to it to be found except in the bigotry and stupidity of their loyalist rivals, they might easily have formulated from the same set of facts another theory equally useful to their cause, and more in consonance with the truth. That other theory may be stated thus: –
That the Act of Union was made possible because Irish manufacture was weak, and, consequently, Ireland had not an energetic capitalist class with sufficient public spirit and influence to prevent the Union.
Industrial decline having set in, the Irish capitalist class was not able to combat the influence of the corruption fund of the English Government, or to create and lead a party strong enough to arrest the demoralisation of Irish public life. This we are certain is the proper statement of the case. Not that the loss of the Parliament destroyed Irish manufacture, but that the decline of Irish manufacture, due to causes already outlined, made possible the destruction of the Irish Parliament. Had a strong enterprising and successful Irish capitalist class been in existence in Ireland, a Parliamentary reform investing the Irish masses with the suffrage would have been won under the guns of the Volunteers without a drop of blood being shed; and with a Parliament elected under such conditions the Act of Union would have been impossible. But the Irish capitalist class used the Volunteers to force commercial reforms from the English Government and then, headed by Henry Grattan, forsook and denounced the Volunteers when that body sought, by reforming the representative system, to make it more responsive to the will of the people, and thus to secure in peace what they had won by the threat of violence. An Ireland controlled by popular suffrage would undoubtedly have sought to save Irish industry, while it was yet time, by a stringent system of protection which would have imposed upon imported goods a tax heavy enough to neutralise the advantages accruing to the foreigner from his coal supply, and such a system might have averted that decline of Irish industry which, as we have already stated, was otherwise inevitable. But the only hope of realising that Ireland lay then in the armed force of the Volunteers; and as the capitalist class did not feel themselves strong enough as a class to hold the ship of state against the aristocracy on the one hand and the people on the other, they felt impelled to choose the only alternative – viz., to elect to throw in their lot with one or other of the contending parties. They chose to put their trust in the aristocracy, abandoned the populace, and as a result were deserted by the class whom they had trusted, and went down into bankruptcy and slavery with the class they had betrayed.
A brief glance at the record of the Volunteer movement will illustrate the far-reaching treachery with which the capitalist class of Ireland emulated their aristocratic compatriots who
sold for place or gold,
Their country and their God.
but, unlike them, contrived to avoid the odium their acts deserved.
At the inception of this movement Ireland was under the Penal Laws. Against the Roman Catholic, statutes unequalled in ferocity were still upon the statute books. Those laws, although ostensibly designed to convert Catholics to the Protestant Faith, were in reality chiefly aimed at the conversion of Catholic-owned property into Protestant-owned property. The son of a Catholic property-holder could dispossess his own father and take possession of his property simply by making affidavit that he, the son, had accepted the Protestant religion. Thenceforth the father would be by law a pensioner upon the son’s bounty. The wife of a Catholic could deprive her husband of all control over his property by simply becoming a Protestant. A Catholic could not own a horse worth more than £5. If he did, any Protestant could take his horse from him in the light of day and give him £5 in full payment of all rights in the horse. On the head of a Catholic schoolmaster or a Catholic priest the same price was put as on the head of a wolf. Catholics were eligible to no public office, and were debarred from most of the professions.
In fact the Catholic religion was an illegal institution. Yet it grew and flourished, and incidentally it may be observed it secured a hold upon the affections and in the hearts of the Irish people as rapidly as it lost the same hold in France and Italy, where the Catholic religion was a dominant state institution – a fact worth noting by those Catholics who are clamouring for the endowment of Catholic institutions out of public funds.
It must be remembered by the student, however, that the Penal Laws, although still upon the statue book, had been largely inoperative before the closing quarter of the eighteenth century. This was not due to any clemency on the part of the English Government, but was the result of the dislike of those laws felt by the majority of intelligent Irish Protestants. The latter simply refused to take advantage of them even to their personal aggrandisement, and there are very few cases on actual record where the property of Catholics was wrested from them by their Protestant neighbours as a result of the Penal Laws in the generations following the close of the Williamite war. These laws were in fact too horrible to be enforced, and in this matter public opinion was far ahead of legislative enactment. All historians agree upon this point.
Class lines, on the other hand, were far more strictly drawn than religious lines, as they always were in Ireland since the break up of the clan system, and as they are to this day. We have the words of such an eminent authority as Archbishop Whatley in this connection, which coming, as they do, from the pen of a supporter of the British Government and of the Protestant Establishment, are doubly valuable as witness to the fact that Irish politics and divisions turn primarily around questions of property and only nominally around questions of religion. He says:
“Many instances have come to my knowledge of the most furious Orangemen stripping their estates of a Protestant tenantry who had been there for generations and letting their land to Roman Catholics ... at an advance of a shilling an acre.”
These Protestants so evicted, be it remembered, were the men and women whose fathers had saved Ireland for King William and Protestantism, as against King James and Catholicity, and the evictions here recorded were the rewards of their father’s victory and their own fidelity. In addition to this class line on the economic field the political representation of the country was the exclusive property of the upper class.
A majority of the members of the Irish Parliament sat as the nominees of certain members of the aristocracy who owned the estates on which they ‘represented’ were situated. Such boroughs were called ‘Pocket Boroughs’ from the fact that they were as much under the control of the landed aristocrat as if he carried them in his pocket. In addition to this, throughout the entire island the power of electing members of Parliament was the exclusive possession of a privileged few. The great mass of the Catholic and Protestant population were voteless.
This was the situation when the Volunteer movement arose. There were thus three great political grievances before the Irish public. The English Parliament had prohibited Irish trade with Europe and America except through an English port, thus crippling the development of Irish capitalism; representation in the House of Commons in Dublin was denied alike to Protestant and Catholic workers, and to all save a limited few Protestant capitalists, and the nominees of the aristocracy; and finally all Catholics were suffering under religious disabilities. As soon as the Volunteers (all of whom were Protestants) had arms in their hands they began to agitate for the removal of all these grievances.
On the first all were unanimous, and accordingly when they paraded the streets of Dublin on the day of the assembling of Parliament, they hung upon the mouths of their cannon placards bearing the significant words:
FREE TRADE OR ELSE
– and the implied threat from a united people in arms won their case. Free Trade was granted. And at that moment an Irish Republic could have been won as surely as Free Trade. But when the rank and file of the Volunteers proceeded to outline their demands for the removal of their remaining political grievances – to demand popular representation in Parliament – all their leaders deserted. They had elected aristocrats, glib-tongued lawyers and professional patriots to be their officers, and all higher ranks betrayed them in their in hour of need. After the granting of Free Trade a Volunteer convention was summoned to meet in Dublin to consider the question of popular representation in Parliament. Lord Charlemont, the commander-in-chief of the body, repudiated the convention; his example was followed by all the lesser fry of the aristocratic officers, and finally when it did meet, Henry Grattan, whose political and personal fortunes the Volunteers had made, denounced them in Parliament as “an armed rabble”.
The convention, after some fruitless debate, adjourned in confusion, and on a subsequent attempt to convene another Convention the meeting was prohibited by Government proclamation and the signers of the call for the assembly were arrested and heavily fined. The Government, having made peace in America, with the granting of American independence, had been able to mass troops in Ireland and prepare to try conclusions with the Volunteers. Its refusal to consider the demand for popular representation was its gage of battle, and the proclamation of the last attempt at a Convention was the sign of its victory. The Volunteers had, in fact, surrendered without a blow. The responsibility for this shameful surrender rests entirely upon the Irish capitalist class. Had they stood by the reformers, the defection of the aristocracy would have mattered little, indeed it is certain that the radical element must have foreseen and had been prepared for that defection. But the act of the merchants in throwing in their lot with the aristocracy could not have been foreseen; it was too shameful an act to be anticipated by any but its perpetrators. It must not be imagined, moreover, that these reactionary elements made no attempt to hide their treason to the cause of freedom.
On the contrary, they were most painstaking in keeping up the appearance of popular sympathies and in endeavouring to divert public attention along other lines than those on which the real issues were staked. There is a delicious passage in the Life of Henry Grattan, edited by his son, describing the manner in which the Government obtained possession of the arms of the various corps of Dublin Volunteers, which presents in itself a picture in microcosm of very many epochs of Irish history and illustrates the salient characteristics of the classes and the part they play in Irish public life.
Dublin is Ireland in miniature; nay, Dublin is Ireland in concentrated essence. All that makes Ireland great or miserable, magnificent or squalid, ideally revolutionary or hopelessly reactionary, grandly unselfish or vilely treacherous, is stronger and more pronounced in Dublin than elsewhere in Ireland. Thus the part played by Dublin in any National crisis is sure to be simply a metropolitan setting for the role played by the same passions throughout the Irish provinces. Hence the value of the following unconscious contribution to the study of Irish history from the pen of the son of Henry Grattan.
In Dublin there were three divisions of Volunteers – corresponding to the three popular divisions of the ‘patriotic’ forces. There was the Liberty Corps, recruited exclusively from the working class; the Merchants Corps, composed of the capitalist class, and the Lawyers Corps, the members of the legal fraternity. Henry Grattan, Jr., telling of the action of the Government after the passage of the Arms and Gunpowder Bill requiring the Volunteers to give up their arms to the authorities for safe keeping, says the Government “seized the artillery of the Liberty Corps, made a private arrangement by which it got possession of that belonging to the Merchant Corps; they induced the lawyers to give up theirs, first making a public procession before they were surrendered”.
In other words and plainer language, the Government had to use force to seize the arms of the working men, but the capitalists gave up theirs secretly as the result of a private bargain, the terms of which we are not made acquainted with; and the lawyers took theirs through the streets of Dublin in a public parade to maintain the prestige of the legal fraternity in the eyes of the credulous Dublin workers, and then, whilst their throats were still husky from publicly cheering the ‘guns of the Volunteers’, privately handed those guns over to the enemies of the people.
The working men fought, the capitalists sold out, and the lawyers bluffed.
Then, as ever in Ireland, the fate of the country depended upon the issue of the struggle between the forces of aristocracy and the forces of democracy. The working class in town and the peasantry in the country were enthusiastic over the success of the revolutionary forces in America and France, and were burning with a desire to emulate their deeds in Ireland. But the Irish capitalist class dreaded the people more than they feared the British Government; and in the crisis of their country’s fate their influence and counsels were withdrawn from the popular side. Whilst this battle was being fought out with such fatal results to the cause of freedom, there was going on elsewhere in Ireland a more spectacular battle over a mock issue. And as is the wont of things in Ireland this sham battle engrosses the greatest amount of attention in Irish history. We have already alluded to the Henry Flood who made himself conspicuous in the Irish Parliament by out-Heroding Herod in his denunciation of the Government for failing to hang enough peasants to satisfy him. Mr. Henry Grattan we have also introduced to our readers. These two men were the Parliamentary leaders of the ‘patriot party’ in the House of Commons – the “rival Harries”, as the Dublin crowd sarcastically described them. When the threat of the Volunteers compelled the English authorities to formally renounce all its rights to make laws binding the Irish parliament, these two patriots quarrelled, and, we are seriously informed by the grave historians and learned historians, the subject of their quarrel divided all Ireland. In telling of what that subject was we hope our readers will not accuse us of fooling; we are not, although the temptation is almost irresistible. We are soberly stating the historical facts. The grave and learned historians tell us that Grattan and Flood quarrelled because Flood insisted that England should be required to promise that it would never again interfere to make laws governing the Irish Parliament, and Grattan insisted that it would be an insult to the honour of England to require any such promise.
As we have said, the grave and learned historians declare that all Ireland took sides in this quarrel, even such a hater of England as John Mitchell in his History of Ireland seemingly believes this to be the case. Yet we absolutely refuse to give any credence to the story. We are firmly convinced that while Grattan and Flood were splitting the air with declamations upon this subject, if an enquirer had gone down into any Irish harvest field and asked the first reaper he met his opinion of the matter, the said reaper would have touched the heart of the question without losing a single swing of his hook. He would have said truly: –
“An’ sure, what does it matter what England promises? Won’t she break her promise, anyway as soon as it suits her, and she is able to?”
It is difficult to believe that either Grattan or Flood could have seriously thought that any promise would bind England, a country which even then was notorious all over the world for broken faith and dishonoured treaties. Today the recital of facts of this famous controversy looks like a poor attempt at humour, but in view of the tragic setting of the controversy we must say that it bears the same relation to humour that a joke would in a torture chamber. Grattan and Flood in this case were but two skilful actors indulging in oratorical horse-play at the death-bed of the murdered hopes of a people. Were any other argument, outside of the absurdity of the legal hairsplitting on both sides, needed to prove how little such a sham battle really interested the great mass of the people the record of the two leaders would suffice. Mr. Flood was not only known to be an enemy of the oppressed peasantry and a hater of the Catholics – that is to say, of the great mass of the inhabitants of Ireland – but he had also spoken and voted in the Irish Parliament in favour of a motion to pay the expenses of an army of 10,000 British soldiers to be sent to put down the Revolution in America, and Mr. Grattan on his part had accepted a donation of £50,000 from the Government for his ‘patriotic’ services, and afterwards, in excess of gratitude for this timely aid, repaid the Government by betraying and denouncing the Volunteers.
On the other great questions of the day they were each occupying an equivocal position, playing fast and loose. For instance: –
Mr. Flood believed in Democracy – amongst Protestants, but opposed religious freedom.
Mr. Grattan believed in religious freedom – amongst property owners, but opposed all extension of the suffrage to the working class.
Mr.Flood would have given the suffrage to all Protestants, rich or poor, and denied it to all Catholics, rich or poor.
Mr. Grattan would have given the vote to every man who owned property, irrespective of religion, and he opposed its extension to any propertyless man. In the Irish House of Commons he bitterly denounced the United Irishmen, of whom we will treat later, for proposing universal suffrage, which he declared would ruin the country and destroy all order.
It will be seen that Mr. Grattan was the ideal capitalist statesman; his spirit was the spirit of the bourgeoisie incarnate. He cared more for the interests of property than for human rights or for the supremacy of any religion.
His early bent in that direction is seen in a letter he sent to his friend, a Mr. Broome, dated November 3, 1767, and reproduced by his son in his edition of the life and speeches of his father. The letter shows the eminently respectable, anti-revolutionary, religious Mr. Henry Grattan to have been at heart, a free thinker, free-lover, and epicurean philosopher, who had early understood the wisdom of not allowing these opinions to be known to the common multitude whom he aspired to govern. We extract: –
“You and I, in this as in most other things, perfectly agree; we think marriage is an artificial, not a natural, institution, and imagine women too frail a bark for so long and tempestuous a voyage as that of life ... I have become an epicurean philosopher; consider this world as our ne plus ultra, and happiness as our great object in it ... Such a subject is too extensive and too dangerous for a letter; in our privacy we shall dwell upon it more copiously.”
This, be it noted, is perhaps not the Grattan of the poet Moore’s rhapsody, but it is the real Grattan.
Small wonder that the Dublin mob stoned this Grattan on his return from England, on one occasion, after attending parliament in London. His rhetoric and heroics did not deceive them, even if they did bewitch the historians. His dramatic rising from a sick bed to appear before the purchased traitors who sold their votes to carry the Union, in order to appeal to them not to fulfil their bargain, makes indeed a fine tableau for romantic historians to dwell upon, but it was a poor compensation to the common people for the Volunteers insulted and betrayed, and the cause of popular suffrage opposed and misrepresented.
A further and, to our mind, conclusive proof of the manner in which the ‘Parliament of ’82’ was regarded by the real Nationalists and progressive thinkers of Ireland is to be found in the extract below from the famous pamphlet written by Theobald Wolfe Tone and published September, 1791, entitled An Argument on behalf of the Catholics of Ireland. It is interesting to recall that this biting characterisation of the ‘glorious revolution of 1782’ from the pen of the most far-seeing Irishman of his day, has been so little to the liking of our historians and journalists that it was rigidly boycotted by them all until the present writer reprinted it in 1897, in Dublin, in a series of ’98 Readings containing also many other forgotten and inconvenient documents of the same period. Since then it has several times been republished exactly as we rereprinted the extract, but to judge by the manner in which some of our friends still declare they “stand upon the constitution of ’82” it has been published in vain for some people.
WOLFE TONE ON GRATTAN’S PARLIAMENT
(Extract from the famous pamphlet, An Argument on behalf of the Catholics of Ireland, published September, 1791)
I have said that we have no National Government. Before the year 1782 it was not pretended that we had, and it is at least a curious, if not a useful, speculation to examine how we stand in that regard now. And I have little dread of being confuted, when I assert that all we got by what we are pleased to dignify with the name of Revolution was simply the means of doing good according to law, without recurring to the great rule of nature, which is above all positive Statutes; whether we have done good or not, why we have omitted to do good is a serious question. The pride of the nation, the vanity of individuals concerned, the moderation of some honest men, the corruption of knaves, I know may be alarmed when I assert that the revolution of 1782 was the most bungling, imperfect business that ever threw ridicule on a lofty epithet, by assuming it unworthily. It is not pleasant to any Irishman to make such a concession, but it cannot be helped if truth will have it so. It is much better to delude ourselves or be gulled by our enemies with praises which we do not deserve, or imaginary blessings which we do not enjoy.
I leave to the admirers of that era to vent flowing declamations on its theoretical advantages, and its visionary glories; it is a fine subject, and peculiarly flattering to my countrymen, many of whom were actors, and almost all spectators of it. Be mine the unpleasing task to strip it of its plumage and its tinsel, and show the naked figure. The operation will be severe, but if properly attended to may give us a strong and striking lesson of caution and of wisdom.
The Revolution of 1782 was a Revolution which enabled Irishmen to sell at a much higher price their honour, their integrity, and the interests of their country; it was a Revolution which, while at one stroke it doubled the value of every borough-monger in the kingdom, left three-fourths of our countrymen slaves as it found them, and the government of Ireland in the base and wicked and contemptible hands who had spent their lives in degrading and plundering her; nay, some of whom had given their last vote decidedly, though hopelessly, against this, our famous Revolution. Who of the veteran enemies of the country lost his place or his pension? Who was called forth to station or office from the ranks of opposition? Not one. The power remained in the hands of our enemies, again to be exerted for our ruin, with this difference, that formerly we had our distress, our injuries, and our insults gratis at the hands of England; but now we pay very dearly to receive the same with aggravation, through the hands of Irishmen – yet this we boast of and call a Revolution!
And so we close this chapter on the Volunteers – a chapter of great opportunities lost, of popular confidence betrayed. A few extracts from some verses written at the time in Dublin serve as an epitome of the times, even if they do seem a little bitter.
Who aroused the people?
What did the Volunteers?
How died the Volunteers?