J.M. Synge and the Absence of the Essence

Many idealize Ireland after reading “The Lake Isle of Innisfree” and other romantic pieces, but in reality, Ireland has no true “essence”. The writings of J.M. Synge exhibit this especially well; in searching for the “true Ireland,” Synge seems to contradict himself on several counts. He showcases the Aran Islands as a collection of quant villages inhabited by simple people, but goes on to show that there is actually more to the population than he thinks. Synge quickly runs into a core problem of the essential in his attempt to depict the Aran Islands and their people in a traditional manner: the complexity of humans and of societies.

In an excerpt of The Aran Islands, Synge begins by describing his current writing environment; “I am in Aranmor, sitting over a turf fire, listening to a murmur of Gaelic that is rising from a little public-house under my room” (Synge 1907). Immediately, he has set the scene for a charming tale of the quaint Irish people living simply in their barren, rainy landscape, and from here he starts to make an attempt at exploring their world.

Standing in Doolin looking out at Inisheer, it is easy to imagine the land as Synge saw it over 100 years ago. The land is nearly useless to humans; it cannot effectively be cultivated, it is difficult to build on, and it doesn’t offer much in the way of shelter. As a result, it was scarcely populated in Synge’s time, and still is today, save a few wandering tourists attracted by authentic hand-knit sweaters or passing students eager to escape stuffy classrooms.

Synge’s writing paints a vivid picture of the local land and population of the Aran Islands, describing in detail everything from their linguistic proficiency to their dress to their attitudes towards the Spanish American war. In doing so, he provides a source of vague uncertainty for readers projecting their own uninformed views on the archipelago. Bouncing between issues of globalization (trading with the mainland, stories of people who have left the island, and their curiosity of outside conflicts) and localized culture and apparel (he speaks of communication difficulties with Gaelic speakers, and of the “pampooties” worn as footwear by the locals), he demonstrates the complexity of the society, despite its relatively isolated and simplistic status.

In constantly moving between larger and smaller viewpoints like this, Synge consistently goes against the expectations of the reader, whose views are challenged each time these switches occur. His continues to underscore the initial impressions that he offered of the islands each time he makes these juxtapositions, and that is one of the things that truly makes this piece fantastic.

The Aran Islands demonstrates the flaws of thinking about Ireland in an essential way. Synge intended to challenge people’s perceptions, and his writing succeeded in laying the groundwork for this. Ireland and its people don’t have an essence any more than those in the United States, Great Britain, France, or China. They are just people, living their lives like all the rest. The Irish are the same as they always have been: proud, conscious, and human.

Manchester Outrages

Writing and Context

“God Save Ireland” was first arranged by T.D. Sullivan in 1867. It was written in the wake of the Manchester Outrages in the same year, during which three members of the Irish Republican Brotherhood (Michael O’Brien, William Philip Allen, Michael Larkin) were hanged for the murder of a Manchester police officer (Sergeant Charles Brett). Brett held the keys to the van that was transporting two previously arrested men (Thomas J. Kelly, Timothy Deasy) when the van was attacked by a large group of Fenians. The goal of the ambush was to release the prisoners without bloodshed. Upon reaching the van, however, the police fled the scene and the rescue crew was left without a way to open the door. They unsuccessfully attempted to use rocks to break it down until a man named Peter Rice decided to try and shoot the lock with his revolver. At that very moment, Brett was looking out of the keyhole in an attempt to see what was going on outside of the van. He died from that gunshot.

With Seargeant Brett dead, prisoners inside the van passed his key outside and were able to escape. Deasy and Kelly were whisked away, still in handcuffs.

The three men that were hanged in November 1867
The three men that were hanged in November 1867

Hours after the incident, the current mayor of Manchester reported that “no less than 32 persons supposed to have been concerned in the outrage are now in the hands of the police” (Neill 1867), although the two escaped prisoners were never recaptured. The three hanged members of the Brotherhood soon came to be known as the Manchester Martyrs, and appear in the song as such: “High upon the gallows tree swung the noble-hearted three.”

Although Rice was the one that pulled the trigger to kill Brett, he was never executed alongside Larkin, O’Brien, and Allen.

 

After Manchester

Despite being written in the context of a single event in 1867, “God Save Ireland” persisted well into the 1900s, and was famously sung during the Easter 1916 rising. The current anthem, Amhran na bhFiann, was not written until 1907 and was published in an Irish newspaper in 1912 (our own national anthem, by contrast, was not officially adopted until 1931). Until this current anthem was officially adopted, Sullivan’s tune represented an unofficial anthem for Fenians striving for a unified Ireland.

 

Neill, Robert. “THE FENIAN OUTRAGE IN MANCHESTER.” The Tablet. N.p., n.d. Web. 04 Aug. 2015.

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Tramp! Tramp! Tramp!

“God Save Ireland” takes it’s melody from a song written by George Root in 1864 about the Union prisoners in the American Civil War. “Tramp! Tramp! Tramp!” was written to give hope to the prisoners of war, which lends a transnational component to “God Save Ireland.” The melody has been borrowed for several other songs as well, and continues to be referenced in modern pop culture contexts.

 

Tramp! Tramp! Tramp!

In the prison cell I sit, thinking mother, dear, of you

and our bright and happy home so far away.

And the tears they fill my eyes, in spite of all that I can do,

though I try to cheer my comrades and be gay.

Tramp, tramp, tramp. The boys are marching.

Cheer up, comrades, they will come.

And beneath the starry flag, we shall breathe the air again,

of the free land in our own beloved homes.

 

In the battle front we stood, when their fiercest charge they made,

and they swept us off, a hundred men or more.

But before they reached our lines, they were beaten back, dismayed.

And we heard the cry of victory o’er and o’er.

 

Tramp, tramp, tramp. The boys are marching.

Cheer up, comrades, they will come.

And beneath the starry flag, we shall breathe the air again,

of the free land in our own beloved homes.

 

So within the prison cell, we are waiting for the day,

that you’ll come to open wide the iron door.

And the hollow eye grow bright and the poor heart almost gay,

when we think of seeing home and friends once more.

Tramp, tramp, tramp. The boys are marching.

Cheer up, comrades, they will come.

And beneath the starry flag, we shall breathe the air again,

of the free land in our own beloved homes.

 

Timothy Daniel Sullivan
Timothy Daniel Sullivan

The original song, written only three years before “God Save Ireland,” struck a chord with Union POWs.  The  fact that it made it to Ireland in just three years may seem surprising, but a closer look into the  relationship  between the United States and Ireland at this time helps to explain this rapid diffusion.

The Great Famine had caused massive migrations of the Irish to the US between 1845 and 1852. By the  time  the American Civil War began in 1861, there were large numbers of Irish Americans fighting for  both the  Union and the Confederacy. Armed with this knowledge, it is easy to see how “Tramp! Tramp!  Tramp!”  became an inspiration for Sullivan when he wrote “God Save Ireland.”

 

 

 

 

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God Save Ireland

“God Save Ireland” in a song written by T.D. Sullivan which served as an unofficial national anthem for Irish Nationalists from the time of its writing until the tumultuous decade of the 1910s. The original lyrics are below.

 

God Save Ireland 

Original Lyrics by T.D. Sullivan

 

High upon the gallows tree swung the noble-hearted three.

By the vengeful tyrant stricken in their bloom;

But they met him face to face, with the courage of their race,

And they went with souls undaunted to their doom.

 

“God save Ireland!” said the heroes;

“God save Ireland” said they all.

Whether on the scaffold high

Or the battlefield we die,

Oh, what matter when for Erin dear we fall!

 

Girt around with cruel foes, still their courage proudly rose,

For they thought of hearts that loved them far and near;

Of the millions true and brave o’er the ocean’s swelling wave,

And the friends in holy Ireland ever dear.

 

“God save Ireland!” said the heroes;

“God save Ireland” said they all.

Whether on the scaffold high

Or the battlefield we die,

Oh, what matter when for Erin dear we fall!

 

Climbed they up the rugged stair, rang their voices out in prayer,

Then with England’s fatal cord around them cast,

Close beside the gallows tree kissed like brothers lovingly,

True to home and faith and freedom to the last.

 

“God save Ireland!” said the heroes;

“God save Ireland” said they all.

Whether on the scaffold high

Or the battlefield we die,

Oh, what matter when for Erin dear we fall!

 

Never till the latest day shall the memory pass away,

Of the gallant lives thus given for our land;

But on the cause must go, amidst joy and weal and woe,

Till we make our Isle a nation free and grand.

 

“God save Ireland!” said the heroes;

“God save Ireland” said they all.

Whether on the scaffold high

Or the battlefield we die,

Oh, what matter when for Erin dear we fall!

 

The song has a fascinating history associated with it; it is sung to the tune of a U.S. civil war song, and after the Manchester Outrages it was re-purposed by the Fenians as a national anthem. It was famously sung by participants of the Easter 1916 rising, and is still widely known today.

 

The Inspiration

Historical Context and Aftermath