Famine and Fevers in Ireland in 1718 and 1728.
Thus far Rogers, for the city of Cork in the three epidemic periods, 1708-10, 1718-21, and 1728-30, two of which, if not all three, were periods of dysentery as well as of typhus. But it was usual in Ireland for the country districts and small towns to suffer equally with the cities. The circumstances of the Irish peasantry in the very severe winter of 1708-9 are not particularly known; if there was famine with famine-fever, it was not such as to have become historical. But for the next fever-period, 1718-20, we have some particulars. Bishop Nicholson, of Derry, writes: “Never did I behold even in Picardy, Westphalia or Scotland, such dismal marks of hunger and want as appeared he countenances of most of the poor creatures I met with on the road.” One of the bishop’s carriage horses having been accidentally killed, it was at once surrounded by fifty or sixty famished cottagers struggling desperately to obtain a morsel of flesh for themselves and their children[431].
This was a time when the population was increasing, but agriculture, so far from increasing in proportion to the number of mouths to feed, was positively declining, unless it were the culture of the potato. In a pamphlet of about 1724, on promoting agriculture and employing the poor, the complaint is of beef and mutton everywhere, and an insufficiency of corn. “Such a want of policy,” says one, “is there, in Dublin especially, on the most important affair of bread, without a plenty of which the poor must starve.” Another, a Protestant, has the following threat for the clergymen of the Established Church: “I’ll immediately stock one part of my land with bullocks, and the other with potatoes—so farewell tithes[432]!” From this it is to be inferred that potatoes were not made tithable until a later period, pasture being exempted to the last. For whatever reason, grazing, and not corn-growing, was then more general in Ireland than in the generations immediately preceding, much land having gone out of tillage. The culture of the potato was driven out of the fertile lowlands to the hill-sides, so as to leave the ground clear for ranges of pasture. Rack-renting was the rule, doubtless owing to the same reason as afterwards, the competition for farms. While the Protestants emigrated in thousands, the Catholics multiplied at home in beggary. A pamphleteer of 1727 says: “Where the plough has no work, one family can do the business of fifty, and you may send away the other forty-nine.” Thus we find the pasturing of cattle preferred to agriculture long after the barbaric or uncivilized period had passed, preferred indeed by English landlords or farmers[433].
There were three bad harvests in succession, 1726, 1727 and 1728, culminating in a famine in the latter year. Boulter, archbishop of Armagh, who then ruled Ireland, was able to buy oats or oatmeal in the south and west so as to sell it below the market price to the starving Protestants of Ulster, an interference with the distribution of food which led to serious rioting in Cork, Limerick, Clonmel and Waterford in the first months of 1728[434]. No full accounts of the epidemic fever of that famine remain. Rutty, of Dublin, says it was “mild and deceitful in its first attack, attended with a depressed pulse, and frequently with petechiae[435];” while, according to Rogers and O’Connell[436], the epidemic fever of Munster was the same. Of the famine itself we have a glimpse or two. Primate Boulter writes to the Duke of Newcastle on 7 March, 1727:
“Last year the dearness of corn was such that thousands of families quitted their habitations to seek bread elsewhere, and many hundreds perished; this year the poor had consumed their potatoes, which is their winter subsistence, near two months sooner than ordinary, and are already, through the dearness of corn, in that want that in some places they begin already to quit their habitations[437].”
Quitting their habitations to beg was a regular thing at a later time of the year. It was in the course of these bad years, in 1729, that Swift wrote his ‘Modest Proposal for preventing the Children of Poor People in Ireland from being a Burden to their Parents or Country.’ The scheme to use the tender babes as delicate morsels of food for the rich, was a somewhat extreme flight of irony, not so finished as in Swift’s other satires, but the circumstances out of which the proposal grew were more real than usual.
“It is a melancholy object,” says the Dean of St Patrick’s, “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.” Having ventilated his project for the children, he proceeds to show that “their elders are every day dying and rotting by cold and famine, filth and vermin, as fast as can be reasonably expected.”
All the while there was a considerable export of corn from Ireland. In the beginning of 1730, two ships laden with barley were stopped at Drogheda by a fierce mob and were compelled to unload[438].
The interval between those years of epidemic typhus in Ireland and the next, 1740-41, was filled, we may be sure, with at least an average amount of the endemial fever. Rutty specially mentions it in Dublin in the autumn and winter of 1734-35: “We had the low fever, called nervous (and sometimes petechial from the spots that frequently attended, although probably not essential).” He then adds: “It is no new thing with us for this low kind of fever to prevail in the winter season;” and gives figures from the Dublin Bills of Mortality for forty years. He mentions the petechial fever as being frequent next in January and February, 1736, corresponding to a bad time of it in Huxham’s Plymouth annals. In 1738 and 1739 the type of the Dublin fever was relapsing, in part at least, the same type having been seen at Edinburgh shortly before.
The economics of Ireland, at this time, gave occasion to Berkeley’s Querist, a series of weekly essays written in 1737 and 1738, and collected in 1740, on the eve of the next great famine and mortality[439]. A few of the bishop’s sarcasms, in the form of queries, will serve to show how anomalous was the economic condition of the country, and how easily a crisis of famine and pestilence could arise.
“169. Whether it is possible the country should be well improved while our beef is exported, and our labourers live upon potatoes?
“173. Whether the quantities of beef, butter, wool and leather, exported from this island, can be reckoned the superfluities of a country, where there are so many natives naked and famished?
“174. Whether it would not be wise so to order our trade as to export manufactures rather than provisions, and of those such as employ most hands?
“466. Whether our exports do not consist of such necessaries as other countries cannot well be without?
“353. Whether hearty food and warm clothing would not enable and encourage the lower sort to labour?
“354. Whether in such a soil as ours, if there was industry, there would be want?
“418. Whether it be not a new spectacle under the sun, to behold in such a climate and such a soil, and under such a gentle government, so many roads untrodden, fields untilled, houses desolate, and hands unemployed?
“514. Whether the wisdom of the State should not wrestle with this hereditary disposition of our Tartars, and with a high hand introduce agriculture?
“534. Why we do not make tiles of our own, for flooring and roofing, rather than bring them from Holland?
“539. Whether it be not wonderful that with such pastures, and so many black cattle, we do not find ourselves in cheese?”
In several of his queries (381, 383) Bishop Berkeley is driving at the expediency of domestic slavery. It was two hundred years since the same expedient had been tried by Protector Somerset in England, during the intolerable state of vagabondage which followed the rage for pasture farming under the first Tudors. In Scotland, it was hardly more than a generation since the institution of domestic slavery had commended itself to Fletcher of Saltoun, as the only expedient that could free that country from the vagabondage of a tenth, or more, of the population. England had surmounted the difficulty long ago, Scotland got over it easily and speedily when she was admitted to the English and colonial markets for her linen manufacture by the Treaty of Union[440]. But in Ireland in the year 1740, and until long after, disabilities of all kinds, not only economic, but political and religious, were fastened upon the weaker nation by the stronger, the unfortunate cause of their long continuance having been the costly inheritance of loyalty to James II. and the Mass.