There could be no more appropriate Irish philosopher to write about at Easter than Sedulius Scottus, at least according to another Irish philosopher Dr George Sigerson. In 1922 Sigerson’s “The Easter song : being the first epic of Christendom, by Sedulius the first scholar-saint of Ireland” was published, and in the introduction to this partial translation of the “Paschale Carmen” Sigerson stated that Sedulius who composed it was Irish1 While this was not a pure assumption on Sigerson’s part2, and the same attribution has been made before and since, modern scholars see no reason to assume an Irish origin for this 5th century writer3.
There is no such doubt about Sedulius Scottus, whose very name betrays his origins. (Though because nothing is ever simple, he is sometimes confused with another, slightly earlier Irish Sedulius, who is known only for a commentary on Matthew, and is sometimes called Sedulius Senior to avoid confusion4 (fl. 7th–8th cent.) Oxford Dictionary of National Biography].)
Patrick wrote two texts that we can still read today. The first is his Confessio, giving the story of his life and his mission in Ireland. The other, less well-known text is his Letter to the soldiers of Coroticus, in which Patrick roundly condemns their murder and capture of baptised Irish. He repudiates them as countrymen and calls for others to do likewise, and tells them what they can expect as Christians: “Riches, says Scripture, which a person gathers unjustly, will be vomited out of that person’s stomach. The angel of death will drag such a one away, to be crushed by the anger of dragons.”1
Th’ internal Senses painted here we see:Constantina Grierson “To the Honourable Mrs. Percival,
They’re born in others, but they live in thee.
O were our Author with thy Converse blest,
Could he behold the Virtues, of thy Breast;
His needless Labours with Contempt he’d view;
And bid the World not read — but copy you!
with Hutcheson’s Treatise on Beauty and Order.” Eighteenth Century Poetry Archive
For International Women’s Day, one Irish woman praising another.Continue reading “Hutcheson’s Labours Lost?”
Art and morals are…one. Their essence is the same. The essence of both of them is Love. Love is the perception of individuals. Love is the extremely difficult realisation that something other than oneself is real. Love, and so art and morals, is the discovery of reality.Iris Murdoch (1959) “The Sublime and the Good” Chicago Review Vol. 13, No. 3, pp. 42-55. See page 51.
But on the 16th day of the same month – which happened to be a Monday, and a Council day of the Royal Irish Academy – I was walking in to attend and preside, and your mother was walking with me, along the Royal Canal…An electric circuit seemed to close; and a spark flashed forth, the herald (as I foresaw, immediately) of many long years to come of definitely directed thought and work, by myself if spared, and at all events on the part of others, if I should even be allowed to live long enough distinctly to communicate the discovery. Nor could I resist the impulse – unphilosophical as it may have been – to cut with a knife on a stone of Brougham Bridge, as we passed it, the fundamental formula with the symbols, i, j, k; namely,Letter dated August 5, 1865 from Sir W. R. Hamilton to Rev. Archibald H. Hamilton.
i2 = j2 = k2 = ijk = -1
The classic account of the discover of quaternions. Hamilton also notes in this letter that the Council Books of the Academy record that he had obtained leave to read a paper on quaternions, which reading took place on the 13th November 1843.Continue reading “The discovery of quaternions”
This post originally appeared on my personal blog. However at the recent conference on Irish Philosophy in the Age of Berkeley, Christine Gerrard gave a fascinating presentation on “What the Dublin Women of the ‘Triumfeminate’ did with John Locke”. I have therefore moved this post here to serve as an introduction to these women.
In 1752 John Boyle (5th earl of Cork and Orrery), erstwhile friend of Jonathan Swift, wrote in his life of the Dean, “You see the command which Swift had over all his females, and you would have smiled to have found his house a constant seraglio of very virtuous women, who attended him from morning til night”. Boyle blamed Swift’s women for Swift publishing papers he would have been wiser to withhold, since “he communicated every composition as soon as finished, to his female senate.”
Patrick Delany, who had been close friends with Swift since meeting him in 1718, wasted no time in defending the reputation of Swift and his friends in Observations Upon Lord Orrery’s Remarks on the Life and Writings of Dr. Jonathan Swift. As well as giving explanations of Swift’s relationships with Esther Johnson (‘Stella’) and Esther Vanhomrigh (‘Vanessa’), he insisted that women almost never visited the Dean’s house, and then only by invitation. Delany had every opportunity of knowing this: “[Delany’s] house at Glasnevin was the scene of the weekly meetings at which Swift and his circle would read poems to each other and submit them for correction” (Andrew Carpenter, 2004). The house, Delville, has since been demolished but stood on the site of the present Bon Secours Hospital, Dublin.
In this episode of Distillations, the creator and host of Babes of Science, Poncie Rutsch, interviews Michelle DiMeo, an expert on Lady Ranelagh who is currently writing a book on Ranelagh’s life.
The page for the podcast (including a transcript) is here.
At some point today somewhere on Irish radio, “Hail Glorious St Patrick” will be played. A traditional staple for St Patrick’s day written by a woman, Sr Agnes, this hymn not only praises Patrick and asks for his help for the “poor children” of Ireland, but also praises Ireland itself. Written in the early 19th century, it closes with the assertion that “And our hearts shall yet burn, wherever we roam, For God and Saint Patrick, and our native home.”1
The interaction between nationalism, patriotism and love of country is a complex one. They are not synonymous.