Principles of Freedom Part 1

Principles of Freedom.

by Terence J. MacSwiney.

PREFACE

It was my intention to publish these articles in book form as soon as possible. I had them typed for the purpose. I had no time for revision save to insert in the typed copy words or lines omitted from the original printed matter. I also made an occasional verbal alteration in the original. One article, however, that on "Intellectual Freedom,"

though written in the series in the place in which it now stands, was not printed with them. It is now published for the first time.

RELIGION

I wish to make a note on the article under this heading to avoid a possible misconception amongst people outside Ireland. In Ireland there is no religious dissension, but there is religious insincerity. English politicians, to serve the end of dividing Ireland, have worked on the religious feelings of the North, suggesting the danger of Catholic ascendancy. There is not now, and there never was, any such danger, but our enemies, by raising the cry, sowed discord in the North, with the aim of destroying Irish unity. It should be borne in mind that when the Republican Standard was first raised in the field in Ireland, in the Rising of 1798, Catholics and Protestants in the North were united in the cause. Belfast was the first home of Republicanism in Ireland. This is the truth of the matter. The present-day cleavage is an unnatural thing created by Ireland's enemies to hold her in subjection and will disappear entirely with political Freedom.

It has had, however, in our day, one unhappy effect, only for a time fortunately, and this is disappearing. I refer to the rise of Hibernianism. The English ruling faction having, for their own political designs, corrupted the Orangemen with power and flattery, enabled them to establish an ascendancy not only over Ulster, but indirectly by their vote over the South. This becoming intolerable, some sincere but misguided Catholics in the North joined the organisation known as THE ANCIENT ORDER OF HIBERNIANS. This was, in effect, a sort of Catholic Freemasonry to counter the Orange Freemasonry, but like Orangeism, it was a political and not a religious weapon.

Further, as a political weapon, it extended all through Ireland during the last years of the Irish Parliamentary Movement. In Cork, for example, it completely controlled the city life for some years, but the rapid rise of the Republican Movement brought about the equally rapid fall of Hibernianism. At the present moment it has as little influence in the public life of Cork as Sir Edward Carson himself. The great bulk of its one-time members have joined the Republican Movement. This demonstrates clearly that anything in the nature of a sectarian movement is essentially repugnant to the Irish people. As I have pointed out, the Hibernian Order, when created, became at once a political weapon, but Ireland has discarded that, and other such weapons, for those with which she is carving out the destinies of the Republic. For a time, however, Hibernianism created an unnatural atmosphere of sectarian rivalry in Ireland. That has now happily pa.s.sed away. At the time, however, of the writing of the article on Religion it was at its height, and this fact coloured the writing of the article. On re-reading it and considering the publication of the present work I was inclined to suppress it, but decided that it ought to be included because it bears directly on the evil of materialism in religious bodies, which is a matter of grave concern to every religious community in the world.

T. MacS.

CONTENTS

CHAPTER

I. THE BASIS OF FREEDOM

II. SEPARATION

III. MORAL FORCE

IV. BROTHERS AND ENEMIES

V. THE SECRET OF STRENGTH

VI. PRINCIPLE IN ACTION

VII. LOYALTY

VIII. WOMANHOOD

IX. THE FRONTIER

X. LITERATURE AND FREEDOM--THE PROPAGANDIST PLAYWRIGHT

XI. LITERATURE AND FREEDOM--ART FOR ART'S SAKE

XII. RELIGION

XIII. INTELLECTUAL FREEDOM

XIV. MILITARISM

XV. THE EMPIRE

XVI. RESISTANCE IN ARMS--FOREWORD

XVII. RESISTANCE IN ARMS--THE TRUE MEANING OF LAW

XVIII. RESISTANCE IN ARMS--OBJECTIONS

XIX. THE BEARNA BAOGHAIL--CONCLUSION

+PRINCIPLES OF FREEDOM+

CHAPTER I

THE BASIS OF FREEDOM

I

Why should we fight for freedom? Is it not strange, that it has become necessary to ask and answer this question? We have fought our fight for centuries, and contending parties still continue the struggle, but the real significance of the struggle and its true motive force are hardly at all understood, and there is a curious but logical result. Men technically on the same side are separated by differences wide and deep, both of ideal and plan of action; while, conversely, men technically opposed have perhaps more in common than we realise in a sense deeper than we understand.

II

This is the question I would discuss. I find in practice everywhere in Ireland--it is worse out of Ireland--the doctrine, "The end justifies the means."

One party will denounce another for the use of discreditable tactics, but it will have no hesitation in using such itself if it can thereby s.n.a.t.c.h a discreditable victory. So, clear speaking is needed: a fight that is not clean-handed will make victory more disgraceful than any defeat. I make the point here because we stand for separation from the British Empire, and because I have heard it argued that we ought, if we could, make a foreign alliance to crush English power here, even if our foreign allies were engaged in crushing freedom elsewhere. When such a question can be proposed it should be answered, though the time is not ripe to test it. If Ireland were to win freedom by helping directly or indirectly to crush another people she would earn the execration she has herself poured out on tyranny for ages. I have come to see it is possible for Ireland to win her independence by base methods. It is imperative, therefore, that we should declare ourselves and know where we stand. And I stand by this principle: no physical victory can compensate for spiritual surrender. Whatever side denies that is not my side.

What, then, is the true basis to our claim to freedom? There are two points of view. The first we have when fresh from school, still in our teens, ready to tilt against everyone and everything, delighting in saying smart things--and able sometimes to say them--talking much and boldly of freedom, but satisfied if the thing sounds bravely. There is the later point of view. We are no longer boys; we have come to review the situation, and take a definite stand in life. We have had years of experience, keen struggles, not a little bitterness, and we are steadied. We feel a heart-beat for deeper things. It is no longer sufficient that they sound bravely; they must ring true. The schoolboy's dream is more of a Roman triumph--tramping armies, shouting mult.i.tudes, waving banners--all good enough in their way. But the dream of men is for something beyond all this show. If it were not, it could hardly claim a sacrifice.

III