WILLIAM David Trimble was born on 15 October 1944, at the Wellington Park Nursing Home in Belfast of respectable, lower-middle-class, Presbyterian stock. From his earliest years he was called David, apparently to distinguish himself from his father, William Sr. The gregarious elder Trimble was generally known as ‘Billy’, but his flinty son was to reject all such attempts to turn him into a ‘Davy’ or a ‘Dave’. He remained resolutely ‘David’. This name apparently derives from his paternal grandfather, George David Trimble, born in 1874 and a native of Co. Longford. The earliest Protestant settlement there can be traced back to the reign of James I, though there was an overspill into Co. Longford resulting from subsequent influxes of Scottish Presbyterians into Ulster at the end of the 17th and early 18th centuries. Indeed, at its pre-Famine peak, the Protestant community numbered around 14,000 and the 1831 census suggests that it comprised 9.5% of the population. As late as 1911, in the parish of Clonbroney where the Trimbles lived, Protestants comprised 18.3% of the population.¹ It is not known when the Trimbles – a variation of the Scottish Lowland name of Turnbull – arrived in Co. Longford.² But what is certain is that David Trimble’s own line of descent can be traced back to the end of the 18th century (he is not related to the Co. Fermanagh Trimbles, whose descendants own the famed Impartial Reporter and Farmers’ Journal. By coincidence, his wife is part of that extended family). Like most Protestants, the Co. Longford Trimbles and the families they married into – the Smalls, the Twaddles, the Gilpins and the Eggletons – were farmers, with a few ploughmen, stewards and underagents amongst them. The first available record is of one Alexander Trimble (DT’s great-great-grandfather) who farmed in Sheeroe, Co. Longford. His son, also called Alexander (DT’s great-grandfather), lived from 1826 to 1904 and had eight children of whom the above-mentioned George David (DT’s grandfather) was the youngest. According to Griffith’s valuation of property in Ireland, conducted in the 1850s and 1860s, Alexander Trimble (II) rented a plot from one of the Edgeworths, the main landowners in the area, comprising lands of 11 acres, 3 roods and 16 perches. Its rateable valuation was £9 and 5 shillings, with buildings thereon valued at £1 and 15 shillings. But unlike most Protestants in Co. Longford, who were adherents of the Church of Ireland, the Trimbles were staunch Presbyterians: the parish registers show that George David, DT’s grandfather, was baptised at Tully Presbyterian Church in 1875. They were thus a minority within a minority. History does not record how these Trimbles felt about the Ascendancy, in the shape of the Edgeworth family, nor about the Church of Ireland itself. If they keenly felt the disabilities long imposed upon Dissenters, it echoed down the years in odd ways: David Trimble himself never much cared for the traditional Unionist establishment.

The world of the Trimbles, like those of so many smallholders, would have been far removed from the elegiac evocations of ‘Big House’ Protestant life described by Somerville and Ross or Elizabeth Bowen. Especially during the latter half of the 19th century, they became increasingly vulnerable. There were a number of reasons for this: changing patterns in the rural economy, which led to the disappearance of farm servanthood and labouring jobs; difficulty in finding suitable local spouses, sometimes leading to intermarriage with Catholics and to conversion; and the lure of North America. Another, darker explanation for the decline in the Protestant population was the rising tide of Catholic disaffection – which took an increasingly violent form – and the attempts of some of the bigger landlords and of the British Government based in Dublin Castle to appease such anger through a variety of reforms at the Protestant smallholders’ expense.³ According to J.J. Lee, mid-19th-century Co. Longford was one of the six most disturbed counties in Ireland. David Fitzpatrick further states that in the immediate pre-Partition era, Sinn Fein membership in Co. Longford totalled between 600 and 1000 out of a 10,000 population, the highest of any county.⁴ Whatever the exact causes of the collapse of the Protestant population of Co. Longford, the community undoubtedly declined by 40% between 1911 and 1926. By 1981, there were fewer than 1500 in the entire county. Census returns from Clonbroney at the time of the 2002 Easter Vestry to the Church of Ireland Diocese of Elphin and Ardagh showed that there were 43 regular worshippers – compared to 1010 in 1831.⁵ In Longford as a whole, there were around 40 Presbyterians left in 2003, plus around 80 Methodists. Tully Presbyterian Church closed in the 1950s; only one, at Corboy, is left in the county. As Liam Kennedy concluded in his authoritative study of the Protestants of Longford and Westmeath, ‘The Long Retreat’, ‘there is little comfort here for those seeking stories of ethnic accommodation along pluralist lines. True enough, by the 1930s or ’40s, unlike the case of Northern Ireland, there was no minority ethnic or religious problem in the region. There was no minority.’ ⁶ Throughout his career, David Trimble has been determined that the Protestants of Northern Ireland, and pro-Union Catholics, not suffer the same fate.

George David Trimble, DT’s grandfather, was part of that exodus – though, again, his exact reasons for leaving remain unknown. Originally a farmer, he joined the Royal Irish Constabulary in 1895 (it seems an uncle, one Thomas Trimble, born in 1819, had earlier served in the Dublin Metropolitan Police from 1840–8). After tours of duty in Sligo, Armagh, Belfast and Tyrone, George David Trimble returned to Ulster’s capital in 1909. He remained there for the rest of his life, attaining the rank of Head Constable. According to the official records, he received a life annuity of £195 upon the disbandment of the RIC in 1922, and then joined the newly created Royal Ulster Constabulary: his service record has neither blemishes nor commendations on it. He ended his career in 1931 at Donegal Pass RUC station and died in 1962, aged 87. Thus it was that the Trimbles came to settle in the ‘greater Belfast area’, as it is now sometimes called.⁷

Moustachioed Grandfather Trimble was a great ‘spit and polish’ man, who would daily ‘bull’ his boots till he could see the reflection of his face.⁸ He stood at over six-foot-three and was not one to be trifled with: he had been through the severe inter-communal rioting which racked Belfast at the time of Partition and was ever on his mettle. When some relatives from the newly created Free State banged on his door in jest, shouting ‘we’ve come to get you, Trimble’, he drew his gun from his holster and repeatedly fired through the wooden panels, scattering his terrified country cousins.⁹ According to Maureen Irwin, David Trimble’s sole surviving first cousin, the ‘Trimble temper’ comes down from Grandfather George Trimble; the red hair and the florid complexion come from Grandfather Trimble’s diminutive wife, Sarah Jane Sparks, daughter of James Sparks, a farmer of Cullentrough, Co. Armagh, to whom he was married in 1903. Grandfather Trimble sired three red-headed sons; the eldest, Norman, emigrated to Arizona; the middle child, Stanley, followed his father into the RUC and also attained the rank of Sergeant; Billy, the youngest, was born in 1908.¹⁰

Grandfather Trimble was also a staunch Presbyterian: when Stanley Trimble had his children baptised in the Church of Ireland, Grandfather Trimble was furious, believing that little separated the Anglicans from Rome. ‘Were you at Mass today?’ he would ask his grandchildren in later years.¹¹ Grandfather Trimble also signed the Ulster Covenant of 1912 – a mass pledge against Asquith’s Home Rule Bill – at the Sandy Row Orange Hall. Indeed, he was a pillar of the Orange Order, rising to the post of Master of Ballynafeigh District Lodge (Ballynafeigh District’s traditional 12 July parade through Belfast’s Lower Ormeau Road became the most controversial Orange walk after Drumcree during the 1990s). The population of the area, once overwhelmingly Protestant, is now overwhelmingly Catholic; David Trimble wonders what kind of reception he would receive today if he returned to the string of modest terraced houses where Grandfather Trimble used to live in and around the ‘Holy Land’ of south Belfast (so called because of the large number of Middle Eastern street-names): at Agincourt Avenue, Carmel Street and at Jerusalem Street (where Billy Trimble was born). Latterly he lived across the Lagan at 50 Candahar Street, where the young David used to visit him on day trips.¹²

1 2 3 4 Вперед