NOTE: THIS NEW DATA BASE CONTAINS IRISH RECORDS OF INTEREST The latest addition to the transcription projects on the website of the Troy Irish Genealogy Society, www.troyirish.com are the recently discovered interment records of 12,731 individual from the long closed St. John's Cemetery in Albany New York. St. John's Cemetery was located on Delaware Avenue in Albany, New York. To see these records on the TIGS website, click on PROJECTS and then ST. JOHN'S CEMETERY, ALBANY, NY - INTERMENT RECORDS. It had been widely reported that the interment records for this cemetery, covering interments starting over 173 years ago, had been lost or destroyed. However, in a recent chance conversation with the Historian at St. Agnes Cemetery in Menands, New York, it was discovered that the mostly intact St. John's interment book was in the possession of a retired cemetery employee and the book was promptly recovered. St. John's Cemetery was opened in 1841 by St. John's Church in Albany in an area which was considered "country" at that time. However, with the growth of the City of Albany, the cemetery land was wanted for development and in 1878 and 1879, the Albany City Council ordered that no further burials were to be made there and the cemetery had to close. Burials, however, continued as late as 1888-1890 before the cemetery closed and re-interments of the thousands of individuals buried there was started in the early 1900's. This long closed church of St. John's was located on Green Street in Albany's South End and it's parishioners were mainly Irish famine immigrants that began pouring into Albany during the 1820's and 1830's. This "Irish" connection is shown in the following summary of burials of this first generation of Irish immigrants, which, for the most part are identified as to the "County" in Ireland where they came from. It can be assumed that many of the other 46 years of interment records in this cemetery were for the children and grandchildren of these early Irish immigrants. A breakdown of the Irish immigrants identified on the interment records with their home county in Ireland shows the following: Antrim -10 Armagh - 35 Carlow - 80 Cavan - 307 Claire - 62 Cork - 376 Derry - 22 Donegal - 28 Down - 39 Dublin - 52 Fermangh - 30 Galway - 39 Kerry - 76 Kildare - 38 Kilkenny - 195 Kings - 114 Leitrim - 28 Limerick - 160 Londonderry - 5 Longford - 143 Louth - 93 Mayo - 36 Meath - 116 Monaghan - 47 Queens - 114 Roscommon - 159 Sligo - 47 Tipperary - 458 Tyrone - 91 Waterford - 83 Westmeath - 138 Wexford - 131 Wicklow - 43 Ireland-No County - 500 TOTAL IRISH - 3,895 Other countries of origin identified in the interment records list Canada-89, England-30, France-8, Germany-198, Holland-7, Poland-2, Scotland-6, Spain-1 and Wales-2. Also identified were individuals from the following states; California, Colorado, Connecticut, Georgia, Illinois, Iowa, Louisiana, Maryland, Massachusetts, Michigan, New Hampshire, New Jersey, Ohio, Pennsylvania, Vermont and Virginia. A smaller number of records shows one or two individuals from all over New York State cities, towns and counties while three locations show a heavier concentration; Rensselaer with 106, Greenbush with 77 and New York City with 63. As would be expected, Albany with a total of 5,815 records was shown as the county of origin for the largest number of individuals. Of course this figure includes the second and third generations for those early Irish immigrants. These fantastic records from this recently rediscovered interment book is a wonderful find for genealogists, especially for those researching Irish surnames. As genealogists searching Irish surnames often find out, it is quite rare to find records that identify the Irish county of orgin. Bill McGrath TIGS Project Coordinator Clifton Park, NY
I have found a record of a marriage between John Dickson and Susan Mann in the Index: "Reports of the Deputy Keeper of the Public Records and Keeper of the State Papers in Ireland. Dublin, Ireland: Alexander Thom & Co. (Limited), 1895–1899" via Ancestry. Could someone let me have the details of the record held in this publication? Many Thanks Gareth
Good evening from a new member, This may not be the correct List but I'll start here! Having been transcribing a lot myself in Somerset (www.wsom.org.uk ), I'm trying to help someone link up two sections of a BUCKNELL family who married and had children in Crowcombe, Somerset and also in London. The "missing link" are the parents of Harriet BUCKNELL as she gives her place of birth in later Censii as Cork somewhere around 1825 or 1826. If anyone could confirm this and tell me her parents, I would be very grateful. Regards, Martin Southwood
Hi I hope I'm posting this to the correct list. I'm looking for births of 4 BYRNE children:- Michael b c 1775, William b c 1780, Rosetta and Eleanor BYRNE. I'm trying to find their parents. I'm not 100% certain they were born in Kildare but on My Michaels convict records it states he was a native of Kildare, that's all I have to go on really. Rosetta ended up marrying a WOODWORTH, and William married a CATHERINE ?, they ended up living in Woolwich England, William was in the Royal Marines. Any help very much appreciated. Kind regards Dianna
I have just unleashed www.familynotices.org onto the unsuspecting Public. Following the death of a close family member, I was infuriated and worse, at the outrageous charges the local newspaper made for posting just a small obituary. It made me think through the whole 'death notices' thing and I pondered how some persons are at their lowest ebb when trying to attend to the small details. I felt that possibly many were either disturbed at the whole horrible process and therefore would say "Yes" to anything just to be able to end the telephone conversation, or they were suffering the modern-day piety/mawkishness and want to spend as much as possible 'to show how much they cared...' - regardless the 'local rags' love it! So I created FamilyNotices.org - which is an on-line repository for all notices of Births, Deaths, Marriages, Engagements, Anniversaries and Missing Persons. This has the advantage of being world-wide, unlike the 'local rag' and better still - is free. Genealogists won't find it very useful for some time, until some numbers of posting have been made, but it has to start somewhere. I suspect there may be teething problems, but..... Please feel free to help yourself and post anything which is relevant and appropriate - and it doesn't have to be current. Details of 'Auntie Millie born in 1896' is just as relevant as a modern-day wedding notice. If you like it, please tell your friends .........& if you don't just tell me! Nigel - Listowner ______________________________________________ FamilyNotices.org - the free online repository for all notices of Births, Deaths, Marriages, Engagements, Anniversaries and Missing Persons Visit www.familynotices.org Follow us on Twitter www.twitter.com/familynotices ______________________________________________
Hi I'm trying to find the birth/christening details of James Edward HANEY who was born in Ireland on the the 11th of April 1863. I don't know what county as yet, I've looked on Census in England where he was living but it just says his birth place as Ireland. Any help much appreciated Dianna
SNIPPET: The first substantial temperance societies were established in Ireland in 1829, mainly inspired by the successes of the anti-spirits movement in the United States. The increasing consumption of whiskey, particularly illicit whiskey or poteen, among all classes had been causing considerable alarm in Ireland since the 1790s and temperance societies were seen as a way of countering the trend. The first societies were directed against spirit drinking among the upper classes and were supported by the clergy, especially Belfast Presbyterians, by members of the Dublin professional elite, by Quakers, and by a handful of evangelical landlords. In the face of serious economic dislocation and agrarian protest after 1815, and of Daniel O'CONNELL's successful campaign for Catholic emancipation during the 1820s, temperance offered the Protestant ascendancy a means of proving its superiority and thereby bolstering its status during a challenging period. Temperance did not become a major popular movement in Ireland until total abstinence was introduced from England in 1835 and Fr. Theobald MATHEW (1790-1856), a Capuchin from Cork, took up the teetotal cause early in 1838. Fr. MATHEW's crusade was a phenomenal success: by 1841-2 perhaps 5 million people, out of a total population of 8.2 million, had taken the teetotal pledge. The crusade was supported by the Catholic urban middle class and by radical Protestants, who saw it as a reforming and modernizing force. Yet most of its adherents were poor rural Catholics and their motives for joining are harder to unravel. A desire for economic and social betterment was certainly important, but Fr. MATHEW was endowed in the popular mind with miraculous powers. The crusade was also therefore an expression of the popular religious beliefs and millenarian fantasies that characterized Ireland in the decades before the Famine. O'CONNELL took the pledge himself in 1840 and it would seem that the startling success of Fr. MATHEW's crusade served to encourage him to establish the Repeal Association in the same year. Indeed the repeal movement benefited in a variety of ways from the crusade, making use of temperance bands and reading rooms, to say nothing of a sober population when it came to organizing the "monster meetings" of 1843. Although many priests and the majority of the hierarchy supported the crusade, Fr. MATHEW was a controversial figure within his own church. His interpretation of the teetotal pledge as a sacred vow, his mismanagement of crusade finances, his friendships with Protestants, and his acceptance of a government pension in 1847, all helped alienate many of his fellow clergy. After the Famine and the swift decline of teetotalism, the Catholic church showed little enthusiasm for another such crusade. The hierarchy favoured temperance over teetotalism and it was not until the 1890s that another significant total abstinence movement emerged with the church. This was the Pioneer Total Abstinence Association of the Sacred Heart, established in Dublin in 1898-1901 by a Jesuit, Fr. James CULLEN (1841-1921). It was an elitist devotional organization, not a populist crusade. It did not aspire to a mass following, nor did it aim to reclaim drunkards. The Pioneers were to be small bands of devoted Catholics, setting an example of piety and asceticism (rigid self-denial) for others. Yet the success of the Pioneers far exceeded CULLEN's expectations. By the 1920s the association had some 300 thousand members and today it remains one of the largest temperance organizations in the world. Temperance continued to be influential among Protestants after the Famine. In Ulster, Presbyterians, Methodists, and other dissenters increasingly practised total abstinence, to the extent that wine was banished from the communion service in most churches. Protestants were also active in various temperance societies which campaigned vigorously from the 1850s onwards for anti-drink legislation. Sunday closing was introduced in the five main Irish cities in 1878, but with the rise of the home rule party from the 1870s, strongly supported by the drink trade, the political base of the Irish temperance movement was severely eroded. Yet temperance has remained a significant force in both Northern Ireland and the Republic. Although the Republic has long derived a substantial portion of its revenue from taxes on the country's large brewing and distilling industries, it was nevertheless estimated by the late 1970s that some 20% of the adult population were total abstainers. Teetotalism is also strong in the north and during the Stormont regime! (1921-72), the temperance movement succeeded in achieving total Sunday closing and rigorous enforcement of the licensing laws. Further reading: C. Kerrigan, "Father Mathew and the Irish Temperance Movement, 1838-49," (1992); E.L. Malcolm, "Ireland Sober, Ireland Free; Drink and Temperance in 19th Century Ireland," (1986).
SNIPPET: In each issue of "Ireland of the Welcomes" magazine published in Dublin is a column by author and travel expert Christopher MORIARTY, in which he suggests little one-day round-trip excursions off the beaten path, describing the history behind the points of interest and exactly how to find them. Provided also are maps showing the recommended route, the distances involved, and there are charming, colorful cartoon drawings of the sites he describes. Below is an example of his writing from the May-June 2000 issue -- "Christians of many kinds settled in the valley of the River Barrow over the centuries, as they did in many parts of Ireland, and a wealth of material remains within a circle of 20 miles to the north of Carlow town, an easy hour's drive from Dublin. Carlow itself was chosen by the Anglo-Normans as a strategic point on the Barrow. They left their mark in the form of a magnificent castle on the river bank. Time, warfare and industrial development all took their toll. Seventeenth century battles reduced the proud castle to a pair of tall turrets joined by a wall. Canal builders removed the river from the castle, leaving it isolated in the town, but still looking splendid from the river bank. The castle has been given a neat little lawn to preserve it from new building development nearby. The river runs calm and deep, restrained by the curved weir which directs it towards the navigation lock on the far side. Two tall and graceful spires stand out above the town. The taller belongs to the 18th century Church of Ireland church. The smaller, a graceful octagonal structure, crowns the Roman Catholic cathedral, distinguished as the first of its kind to be built following Emancipation in 1829. At the feet of these buildings, the town is a charming network of narrow shopping streets. Seven miles north of Carlow lies Castledermot, in neighbouring Kildare, which has stood on a highway for more than a thousand years - so no approach by byway here! Diarmuid who, the annals tell us, was an anchorite and a distinguished doctor, established a monastery there before his death in A. D. 823. Some hundred years later, exceptionally talented sculptors set to work on the two wonderful crosses that still stand in the old churchyard. First, you may stop briefly at the ruins of the Franciscan friary, which stand to the left, on a bend on the road as you enter the road. A large and costly building, begun in 1302, it was rebuilt and enlarged in the 14th century and the walls and current layout testify to numerous repairs and restructurings. Only a shell remains, just enough detail to show its former glories. A signpost on the right, a little way along the road, takes you to the site of St. Diarmuid's community. Today it is a charming country churchyard, with old trees shading the graves and the 19th century parish church. Nearby, the entrance to a much older building stands in isolation, a romanesque arched doorway restored from an even more ruinous state. A small round tower is used as the belfry. Built a thousand years ago of big irregular granite boulders, as a bell tower and place of refuge, in the middle ages, it was adapted to military use by the addition of battlements round the top. The real treasures of Castledermot are its two high crosses, standing north and south of the church. The available local granite has a coarse crystalline texture which precludes fine detail by the sculptors. They met the challenge by decorating the crosses with wonderfully bold representations of various scenes from the scriptures and popular legends of the lives of the saints of the eastern church. The base of the south cross has a delightful scene of Noah encouraging a group of recalcitrant animals to enter the ark. Above them on the cross shaft Adam and even stand beneath a tree laden with voluptuous fruits, its trunk encircled by the serpent. The base of the north cross has a fine illustration of loaves and fishes representing the feeding of the five thousand. Three miles north of Castledermot take a left turn at the large sign for the Moone High Cross Inn, a very attractive old stone-built dwelling. A mile of winding road brings you to a little old octagonal gate lodge. Turn to the right in front of a large white house and proceed in a straight line for two miles to a signpost for the cross of Moone. There is no Celtic cross to equal this one. Tall and graceful, it is covered with the most exquisite relief carvings -- at the one time extremely simple in design and yet bubbling over with character and good humour. The twelve apostles, and others have square bodies, pointed feet and triangular faces. Equally geometrical figures illustrate familiar tales such as the Flight into Egypt and Daniel in the Lions' Den. Various beasts adorn the shaft of the cross and there is an incomparable panel of intertwined serpents. Rebuilding of the dismal ruined friary, is in progress to give the cross a more secure and worthy home. The road north from Moone is the byway to Ballitore, a village associated with a remarkable group of articulate and industrious Quakers. Turn right at the crossroads just over two miles north of Moone, then be diverted by sign for Crookstown Mill. In a shady hollow, this 19th century watermill has been lovingly restored by its owner, Jim MAHER, who bought it in 1971 and raised his family there. In the summer months it is open to visitors to tour the mill, enjoy a cup of tea, see an exhibition of artefacts and perhaps buy local craftwork. A phone call in advance will assure you of a welcome in winter, (tel. +353 507 23222). . After a gap of some years, during which their Meeting House was converted to a public library, Ballitore Quakers meet for worship there on Sundays. An exhibition commemorates their presence over the past three centuries. In the 18th century one of the community, Abraham SHACKLETON, opened a school which welcomed all religions and educated people, such as Edmund BURKE, who would obtain world renown. Later, one of SHACKLETON's granddaughters, Mary LEADBETTER, wrote 'The Annals of Ballitore,' a diary of local events, which included incidents in the Rising of 1798. Her home by the riverside has been restored and opened as a museum. From Ballitore you may return quickly to Dublin - or perhaps be tempted to continue to explore the Barrow Valley. A signpost to Athy, off the main rod a little to the north of Ballitore takes you to that charming town and to a pleasant road along the river back to Carlow to complete a circuit. The region abounds in B&B's and hotels of great character including Kilkea Castle, an ancient family seat of the FITZGERALD clan."
SNIPPET: Elizabeth GRANT was born in Scotland and was proud of her old Highland blood. Her father, Sir Peter GRANT, the laird of Rothiemurchus, was a lawyer and a member of Parliament, but ran up such huge debts that he had to take refuge in France from his creditors. In spite of this, he was appointment to a judgeship in Bombay and the whole family sailed for India with the newly-made judge being smuggled aboard the ship from a small boat that put out from Jersey. In Bombay, Elizabeth met and married Colonel Henry SMITH, who was some 15 years older than herself. In 1830, he inherited an estate in Wicklow and they came back to Ireland. Baltiboys, near Blessington, had 1,200 acres that had been much neglected by the previous owner. He had pulled the house down in order to sell the materials and the tenants were so ragged and impoverished that Elizabeth thought a crowd of beggars had come to greet them at the gates. Over the next ten years the SMITHs rebuilt the house and improved the farms, planting the first field of turnips ever to be seen in that part of the world; when they had the money they built chimneys and put windows into the cabins. Elizabeth set up a school. The character that emerges from the diary she kept (and parts of which appear in "Diaries of Ireland, An Anthology," pub. 1998, Lilliput Press) is practical, intelligent. It is clear that much of the management of the estate was in her capable hands. Occasionally she interferes too blatantly - evidently the steward gave notice because she demonstrated to him how to weed turnips with a hoe in the Scotch way! On November 5, 1845, her husband brought in two blighted potatoes, the first they had seen at Baltiboys. By the 11th, the blight had spread through their fields. During the autumn of 1846, with their situation worsening, they worked out a plan to buy flour and coal in bulk. In December, 1847, she wrote: "The people are starving and the poor house has 1,100 where there never used to be 200." At Baltiboys, Elizabeth and her husband were giving milk and soup to their twelve workmen and soup to the sick and aged. Elizabeth was always railing against the improvidence of the Irish. She often wrote of the ignorance and indolence of the other landlords. She said that she "had made up her mind that the distress of the poor demanded a large sacrifice on the part of the richer," and to that end the family gave up many of the luxuries to which they had been accustomed, thought she was rather sad when her husband would not let her daughter attend any of the festivities in Dublin for QUEEN VICTORIA's visit because of the expense. Elizabeth said, "We must all do our utmost, share our all." In January of 1847, a beef was killed "for our poor," and "we make daily a large pot of good soup which is served gratis to 22 people at present." She goes on to say, "I thought it quite a pretty sight yesterday in the kitchen, all the workmen coming in for their portions, a quart with a slice of the beef; half of them get this one day for a dinner with a bit of their own bread; the other half get milk and the cheap rice we have provided for them. Next day they reverse the order. The Colonel is giving them firing too; so they are really comfortable; there are twelve of them and ten pensioners, old feeble men and women, or those with large families of children; some of them no longer living on our ground yet having been once connected with us we can't desert them." Two years later, a discouraged Elizabeth writes, "I was shocked at our own school, no rosy cheeks, no merry laugh, little skeletons in rags with white faces and large staring eyes crouching against one another half dead. How can we remedy it? No way; how feed sixty children? If we were to coin ourselves into halfpence we could not give a meal a day to one hundredth part of our teeming neighbourhood. The poor little DOYLEs, so clean, so thin, so sad, so naked, softened my heart to the foolish parents. They are on our own hill although not our own people, they must not die of hunger. If I could manage to give a bit of bread daily to each pauper child, but we have no money, much more than we can afford is spent on labour, the best kind of charity, leaving little for ought else..." A year earlier, she had written about possibly the same DOYLE family - "Jim DOYLE, the son of those miserable people upon the hill who went out last year to a kind uncle in America, writes home that this uncle met him on the quay and had two suits of clothes ready for him as people must be well dressed in that country and has put him into a factory where his wages are 20/a week. Will the poverty-stricken parents let this well doing lad alone or let him really help them by sending bye and bye for a brother or sister? I fear that neighbour-like they will try to draw all he can spare from him to help them exist in their wretchedness, and they are so wretched, so very nearly destitute all of them, we can hardly wonder at the pauper family clinging to and draining a prosperous member," and in December, 1848, Elizabeth's diary shows that Mrs. DOYLE had come to her "with her tale of destitution, that she had five children at home and a cripple for a husband, an incurable, she was blind herself and her only grown up daughter was hopelessly lazy." She advised Mrs. DOYLE to go to the Poor House, but Mrs. DOYLE told her that the poor house was full. At one point, seemingly overwhelmed, Elizabeth writes, "I begin to think a pestilence in this darkened land would be a mercy to it."
SNIPPET: "As the stranger proceeds on his journey through Kerry, which is essentially a mountainous county, he is suprised and shocked at the semi-savage state in which he sees so large a proportion of its population. Groups of girls, whose ages vary from twelve to sixteen, come running after the coach barefooted and ragged, with their long, rough, uncombed hair flying about their faces as if they were so many lunatics just escaped from some asylum. It is evident that they never, or very rarely, wash either their feet or faces, and that such things as a comb or brush never come in contact with their hair. An Englishman, until he sees this, would hardly have believed that such an exhibition could have been witnessed in the United Kingdom." -- Anonymous, in "Impressions of Ireland and the Irish," J. Grant (1844).
SNIPPET: At the County Leitrim Society's 101st Annual St. Patrick's Celebration, New York, 1996, a Distinguished Service award was presented to Frank BRADY, born in Manorhamilton, Co. Leitrim. Per Dr. BRADY -- "Emigration, whether you regard it as a curse or a cure, a bane or a blessing, is an inseparable part of the story of Ireland. On the 150th anniversary of the Great Hunger it is worth noting that the outflow of people took on a mass character, and Ireland became the most emigrant-prone society in Europe. It was also the century when Irish America was formed, with its Tammany-Hall politics, its St. Patrick's Day parades and its revolutionary links with the home country. The emigrant mentality developed in the wake of the mass exodus and the history of Ireland profoundly shaped by it. America became the desired destination of the destitute and desperate emigrants, as they fled from death, poverty and starvation in the bowels of "coffin ships." By a strange reasoning, the starving in Ireland were regarded as unfortunate victims to be generously helped, while the same Irish having crossed the Atlantic were regarded as the scourings of Europe, and were met with utter contempt. The U.S. authorities feared that the hordes of diseased and destitute would make their country the "Poorhouse of Europe" and the "Cesspool of the Civilized World." Though the inscription on the Statue of Liberty may read: "Give me your tired, your poor, your huddled masses, yearning to breathe free, the wretched refuse of your teeming shores," America was far from openly embracing the immigrant of the famine period. Indeed, some ships were refused entry, and had to go the Canadian ports. This is hardly surprising given that many of the arrivals were described in ghastly and macabre-like terms, such as 'spectre-like wretches,' 'emaciated,' 'cadaverous,' 'feeble,' 'disease-infected' and 'destitute.' The U.S. of the 1840s was still staunchly Protestant, Yankee and anti-Catholic. Consigned and condemned to the cellar dwellings of the appalling and sprawling Irish ghettos on the East Coast, the Irish struggled with an innate tenacity to survive and later thrive. In such depraved and deplorable conditions, it is little wonder than some of the menfolk sought to drown the sorrows and horrors of their harsh existence through the numbing effects of cheap brew. The majority became relatively successful in the country of their adoption. Irish emigration tended to have exceptional degree of finality attached to it, by comparison with other groups. Once the decision to emigrate had been made and the emotional trauma of the "American Wake" undergone, few ventured a permanent return to the old country. The deserted and boarded up houses testify to this irrevocable separation from family and friends. Cecil Woodham SMITH, in "The Great Hunger" summed up the early Irish experience. "The Irish emigrants became, with rare exceptions, what their transatlantic environments made them: children of the slums, rebuffed and scored by respectable citizens and exploited by the less respectable. The Irish were the most unfortunate and the poorest; they took longest to be accepted, longest to be genuinely assimilated; they waited longest before the opportunities the U.S. offered were freely available to them." Irish emigration does not follow the normal pattern, according to social historians. Males and females left Ireland in roughly equal numbers, while emigration from other countries tended to be male-dominated. Apparently, the drudgery, drabness and the prospect of a haggled dowry in a male-dominated oppressive society was less alluring than the bright lights and a vastly improved standard of living in a foreign land. Emigration has been a bittersweet experience for the Irish, but unfortunately the negative aspects have been greatly magnified, while the more positive aspects have been minimized or ignored. Emigration, when stripped from its emotionally laden cloak, has provided substantial gains for those who stayed and those who left. Peter Quinn, in his 1994 bestseller, "Banished Children of Eve," boldly boasted, "The blessing of the Yankee dollar. It brought more comfort to Ireland than all the deliberations of the Parliament in Westminster. The world will never know how much those scared, brave, sometimes ignorant, but always loyal emigrants to the New World sent home in dollars and parcels to the people in the old country. No one will ever know the full extent of their sacrifices and how much they kept hidden from the old people who thought that America was indeed the golden land of opportunity, where the streets were truly paved with gold. For those who earned it, it came hard; the fruits of heaving, hauling, digging, cleaning, sewing, serving, low-paid work, of which the very numbers available to do it drove down wages further." The Irish had started down on the shanties, scrimping and saving, and with every generation moved further and further, until they made it to the lace-curtain heights. The vast majority of the emigrants improved their stakes by leaving and many moved remarkably quickly up the social ladder. Despite a number who have fallen on hard times and the rough conditions that the immigrants are forced to endure, there is a consensus that the Irish have achieve and acquitted themselves well. We have been inbued with the twin feelings of guilt and embarrassment that so many have been forced or chose to leave their native shore. Terms such as the cancer, the scourge, the shame, the evils of emigration reinforce the negative aspects. Celebration rather than lamentation should be the approach, otherwise we will pine our lives away waiting to return to the promised land when we may already be in it." Per the County Leitrim Society of NY -- "Frank was born in Manorhamilton, Co. Leitrim, IR, to Bernard BRADY (deceased February 24, 1996) and Mary Kate, the second oldest of ten. Mary (Dublin), Barbara (London), Attracta (Sligo), Padraig (Ballina), John (Longford), Brian (London), Gerard (Dublin), Fr. Anthony (Knockbride, Co. Cavan) and Paul, (Manorhamilton). After attending St. Clare's Primary School, Frank obtained an academic scholarship to St. Patrick's College, Co. Cavan. Here, he excelled at academics and athletics, winning an Ulster cross-country title, as well as representing the school in football and handball. An academic scholarship followed to St. Patrick's College, Maynooth, where Frank was awarded a B.A. Degree and a Higher Diploma in Education. Later, at St. Patrick's, Drumcondra, Frank obtained a B.Ed. Degree, and then began his career as a primary school principal, first at Ballintrillick, Co. Sligo, and later at Glangevlin, Co. Cavan. As an educator, Frank was a great believer in giving his pupils a good foundation in their formative years. Most of his former pupils regarded him as firm but fair. As a sportsman, Frank was regarded as being tough and tenacious, and a great exponent of physical fitness. He played in all grades with his club, Glencar, and later Glencar-Manorhamilton. He has an impressive list of medals: Junior League in 1968, 1969 and 1970; a Junior Championship in 1970: an Intermediate Championship, 1973; a Senior League, 1976; Senior Championship, 1977. Frank was a team trainer for many years and was awarded Player of the year in 1974. He also represented Leitrim in all grades. With the Manorhamilton Rangers soccer team, Frank won a League title in the Sligo-Leitrim League. In 1970, Frank arrived in the States on the student exchange program, and was a frequent summer visitor for a few years. In 1978, he arrived on a permanent basis, became keenly aware of the great opportunities available and enrolled at New York University, where he obtained M.A. and Ph.D Degrees. In NY, his interest in sport continued; he joined the College Point Track Club and the Shamrock Soccer Club. His high level of fitness was illustrated by running a half-marathon and lining out as center-half back a Gaelic Park two hours later! He also won a Metropolitan League medal with the Shamrocks. Currently, (1996) Frank is the president and manager of the very successful Leitrim Football Club in New York - they have amassed three Championships. He is involved with the St. Barnabas Club in under-age football. He is also the coach for the McLean Heights track team in Yonkers. Apart from his coaching and management duties, Frank is much in demand as a referee at all levels and still finds time to run the odd road race with his son, Douglas. Frank likes to write. Last year's Centennial Journal is testament to his busy pen. Frank has gotten renewed respect for the achievements of Leitrim people in the USA and in Ireland. He is a frequent correspondent to the editorial pages of the New York and Irish American papers. He has also been a regular contributor to the "Leitrim Guardian" for many years. Frank and his wife, Helen, a native of Glenade, and their children, Douglas and Sharon, reside in Yonkers. Currently, Frank is a Professor of Education at the C. W. Post Campus of Long Island University. The County Leitrim Society of New York is proud and privileged to present Frank BRADY with the 1996 Distinguished Service Award. You have done yourself, and your family, and your county proud, and we are greatly indebted to you." Frank's contributions were also recognized in a personal letter from the Archbishop of New York."
SNIPPET: Young Margaret GRALTON emigrated from Co. Leitrim, Ireland, to join her aunt in New York in September of 1929 - "the worst possible" time, i.e. the Wall Street Crash. NY was a strange and exciting place to this young, sheltered girl. Margaret missed her family in Ireland, eventually returned and married there. Here are some excerpts from her recollections circa 1997: "When I am asked by some people now, why I went to the States when I was young, I smile to myself and think how little they know about what life was like here (Leitrim) in the 1920s. There was very little choice then. You could get a job with a big farmer or shopkeeper, at one pound per month. You could have a match made for you to a local farmer, or become a nun. I very nearly did the last one and become a nun, but changed my mind at the last minute. My best friend had decided to go to the USA, to her sister and that changed my mind for me. I was 18. I had an aunt who had a good job in New York. I wrote to her, unknown to my father, as he never wanted me to go to the States. After about three weeks, she sent me 20 pounds. I never saw so much money together before. I told my father then and he "hit the roof." I had a bicycle and started off for Dromod, where the shipping agent lived, and booked my passage for NY. The fare was exactly 20 pounds. The shipping agent was an old lady, but she knew her job well. She made an appointment with the U.S. consul for me for August 8, 1929. That meant only about a month's delay. I was on top of the world. Another aunt sent me a package of clothes and a navy coat with white lapels, to wear when disembarking, so she would know me. The shipping lines had a man employed in Dublin to take U.S. immigrants to the consul and the train. He collected about seven or eight of us, at a house in St. Mary's place, at the Broadstone, and took us all to the Embassy. Now, none of us were ever in Dublin before. I'm sure we would not know how to get there. We arrived o.k. and each one had a thorough medical examination and an oral and written exam. We all passed o.k. and made our arrangements for sailing, exactly a month from that day, September 8th." "We left from Drumsna Station on September 6th. We went to Dublin, to the same house, had a meal, and waited a couple of hours for the train to Cork. We arrived in Cork very late at night, we got off the train, and were thrilled to bits. We did not know what was going on for a while. There was a couple there, from the hotel in Cobh, trying to get us to go with them. We had to stay two nights in Cobh and it was a big boom to them, to have us all. We all went with someone to this hotel. I still remember the name of it, and we were all (about 7-8 girls) in the same room, on the ground floor. It was really like a basement. There was an incident in Cobh. There was a girl, one of our crowd, who had five gold sovereigns, which she got from her boyfriend as a present for good luck. They were valuable too. We had almost two days in Cobh, sight-seeing. Anyhow, she missed (lost) the sovereigns. We hadn't very good hand-bags then. She was in an awful state. There was no trace of them. We decided we'd all go up to St. Colman's Cathedral and pray to St. Anthony to get them back. We were on the way back to the boarding house, when this old lady stopped us. She asked, "Did any of you girls lose anything?" We said we did. "Would this be it?" she asked, and held out a little bag of coins. We thanked her, but I don't know if we even gave her anything. St. Anthony did his work. We always had great respect for the Cork people after that." Per Margaret GRALTON: Leaving Ireland for NY: "We had a thorough examination, a bath, our suitcases and clothes were thoroughly fumigated, before we were ready for the Doctor to let us on board... The big Liner could not come in the whole way, as the bay was not deep enough, we had to go out in this tender and then climb on to the big boat. I was terrified. The big ship was lovely at first, very new, a German line. When we went down to the dining room, I smelt the food. Most of us had to run for the toilets. I was so sick, I never ate a meal on that boat. I have a very good stomach, but the smell of the food got me. We were seven days crossing. It was lovely weather (September 1929) and we spent nearly all the daytime up on deck. The German stewards were so good to us. They felt sorry of us I suppose, as they took up bottles of lemonade, loads of ice cream and plenty of big Jaffa oranges. When we'd go down to the cabin at night, it wasn't too bad. There were four bunks in each cabin. It was really a beautiful holiday, if you were not so sick. I wonder have they improved them since? You'd be so sick, you'd not care if the boat went down." "After seven days, early in the morning we first saw the lights of New York. I don't know how I felt, I was just used to the boat and all the gang, only one of whom I saw again. I felt fear of the unknown. I did not know what it would be like, what my aunts and cousins would be like, or if they would like me. I was just 18 and had never been far from home before. They welcomed me with open arms and were so good to me. I hated the drive in a taxi from the boat to Brooklyn, where they all lived. We went through the ugliest part of NY, the docks, factories, etc., grime and more grime. We arrived in Brooklyn, down by the Navy yard - that was where my aunt lived, with whom I was going to stay for a while... Everything was new to me. I loved to watch the old rag men go by, with their horses and wagons. They had a little bell they kept ringing all the time. I suppose you'd call them, "Rag and Bone Men." The horses reminded me of home. My aunt took me to the big department store, called Battermans and bought me lovely new shoes, dress, coat, etc. I did not know where the money came from. I had not a care about money. One day she took me down to an employment agency, as I was getting restless, and I got a job as a mother's help, at $150 a month. I could not have come to the USA at a worse time, as it was the week of Wall Street Crash. Banks and businesses had closed down, but I had not a thought for that. I got this job in Brooklyn, Kings Highway, looking after three kids, one a year old, one three and the other four. Each one of them wet the bed every night. That meant all had to be washed every day. It was an old-fashioned washing machine they had." "I had a job before that, I got through the agency. There was an old Jewish woman, her daughter, husband and two kids. They were Kosher Jews, and were very strict. They spoke nothing but Yiddish among themselves and never spoke to me, only to give orders. I was very lonely, as I did not know my way around. When my aunt called to see me, I told her I would not stay any longer. She said, 'You will have to wait for your wages,' as the people were not there. I said, 'I want no money only to get out of here.' I was only a week in that job. They used a lot of garlic and I never could bear the smell or taste of garlic since. The job was on Church Avenue. I got then dollars for the week." "Jewish people wanted their houses clean. A swish of a mop would not do their kitchen floor, you had to get a pail of soapy water, scrubbing brush and a cloth, and go down on your knees every day and scrub every inch of the kitchen and bathroom floors and dry them off then with the cloth. Some places, you'd have to clean windows, though some of them got in professional window cleaners, but not many. I got used to the Jewish food after a while. I loved the chickens, they were freshly killed by the Rabbi. They had bread call 'mattzos,' unleavened bread like cream crackers. I could not go with that at all. They made lovely sponge cake, all eggs, and cheesecake. We did not buy bacon, pork or rashers in a place I worked, for two years. There was a woman next door who was Jewish, but not Kosher and she cooked rashers. When she saw I was alone, she'd take some over to me, and they were delicious. I would probably have been fired if they had found out, or surely would have gotten a good telling off." "I always had a good feed of Irish-American food when I went to my aunt's. My uncle was a butcher with Armour & Co., and he always had loads of lovely meat." "I got a nice job on Manhattan Beach, minding one kid, two years old and helping in the kitchen. I must honestly say I was treated like one of the family. As far as food was concerned I always got the best and there never was a lock or key on anything. I could go to church anytime I liked. I had my own key and could come and go as I wished." "I only went to two dances while in the USA, but I loved the movies. Paramount and 20th Century Fox had cinemas in down-town Brooklyn, on Fulton Street. Both were 'first show' cinemas, in that new films were first shown in them. A cousin who worked in the Bell Telephone Company, and I, went to them regularly. The first film I ever saw was 'The Virginian,'with Gary Cooper, Mary Brian and Walter Huston. These cinemas were like palaces, with chandeliers and pillars and sculptures. Each had a resident orchestra. A band, called Rudy Valee and His Connecticut Yankees was the resident band at the Paramount. There was a Vaudeville show with each film and I saw Jean Harlow, Burns and Allen, Eddie Cantor, Jimmy Durante, Jack Oakie, Eddie Foy Jnr., and Pat O'Brien live on stage." It is noted that Margaret GRALTON obtained a personally-autographed photo of Ms. Harlow in 1931. She also received a warm thank-you note for an Easter card she had sent the actress in 1932. Jean Harlow was one of the few artists to survive the change-over from silent to sound films ("talkies") and made 40 feature-length films. Margaret also received a handwritten postcard from Ms. Harlow dated N. Y. 7 a.m. 12 April 1932 that pictured the 40-story skyscraper New Yorker. The caption on the postcard gave this description of the Hotel New Yorker, 34th St. at 8th Avenue, NYC: Hotel New Yorker, tunnel connection to the Pennsylvania Station, 2500 rooms, each with Stromberg-Carlson radio; bath tub and shower; a Servidor; circulating ice water; full-length mirrors; French-type telephones. Four popular-priced restaurants -- Terrace Restaurant, Manhattan Room, Empire Tea Room, and Coffee Shop. Dancing nightly in the Terrace Restaurant; rates $3.50 a day and up. Ralph HITZ, Managing Director... Margaret GRALTON (from Leitrim) continues to reminisce circa 1997-98 bout her life as a young woman in NY in the early 1930s: "After seeing the film (in NY) we always went for a cup of coffee to The Fulton Royal, a Chinese restaurant , or to a place called the 'Chock Full of Nuts.' Before I left Ireland, I had seen in the convent a silent version of 'Ben Hur.' A brother of M. J. McMANUS, who worked in Dublin, brought the film down, as a treat for the pupils, and showed it on a sheet. Of course, as well as being silent, it was black-and-white. In New York the films were "talkies" but still black-and-white. I saw 'The Big Parade,' 'All Quiet on the Western Front,' 'Rose Marie,' 'Anna Christie,' and dozens of others during my stay in NY. As well as the main film, a newsreel was always shown. These were made by Pathe. I had no boyfriends, but had plenty of cousins and enjoyed life." "Money - I did not save much. The first luxury I bought was an Ingersol watch for five dollars. I always longed for a wrist watch. I gave back every penny of my passage money to my aunt. I had a couple of hundred dollars left, so I took a notion to go home to Ireland to see my father, as he was very lonely for me and did not want me to go at all." "Before I went to the States I had never seen a radio. I did not even know what it was... They were fairly plentiful in the USA by then. My cousin just got a new one and she asked me up to the room to see it. It looked like a big rectangular box to me, painted brown. I had no idea what it was, 'till she started to play it." "Another day, I was in my aunt's house and there was a telephone there. I had a vague idea what it was for, but I was afraid to ask. I knew my girl friend's name and address. I kept looking through the phone book, till I came to the name I wanted. I asked my aunt if I could speak to that person, and she said, 'sure you can, I'll get it for you.' I'll never forget the thrill I got when I heard my friend's voice. I felt at home, I was not lonely any more and made an appointment to meet her in a couple of weeks. I saw her regularly after that. My aunt took me up once on the subway, the T.R.T. line, to her place and I watched the signs and was able to make my own way after that. I used to take the trolley-tram from where I worked to my aunt's house. I'll never forget how proud and thrilled I was the first time I went on my own. It was a great achievement, as my cousins used to take me in a car before that, but now I was independent, I could go on my own." "I think fate takes a hand in these things, as one day I had not a notion of going (back to Ireland), and the next day I made up my mind to go home. Strangely enough, I sailed home on the exact same boat, 'The Milwaukee,' on exactly the same date I left Cobh, September 8th, but this time I landed in Galway instead. Another woman from Mohill, and I, took a taxi from Galway. All it cost was 5 pounds. We took two trunks and sent cases as well." Margaret was married for 59 years. "There never was a happier pair for 59 years, 'till I lost him after a week's sickness. I once said to him, 'You went to work quick about proposing,' He said to me, 'I always loved you from when we were children.' Margaret said that she loved the USA but never regretted the decision to live back home in Ireland.
SNIPPET: Per Pat FITZPATRICK, in the 2005 issue of the yearly "Leitrim Guardian" magazine - wakes were held in houses where a death had taken place up until the middle of the 20th century. One would imagine that a wake would be a very solemn and sad occasion but in bygone days it became an occasion for story telling, asking riddles, and playing of games, feats of strength and singing -- all of course accompanied by a goodly supply of whiskey and stout. All the neighbours crowded into the corpse house and after praying and mourning and lamenting the loss of the departed one, the rest of the night had to be passed in as entertaining a manner as possible. This manner of waking the corpse was possibly pagan in origin and may have been a way of saying goodbye to the dead person or a means of helping the remaining family to get over the emotional stress caused by losing a loved member. Some wakes were known to have lasted several days. People were superstitious about death and signs which heralded a death in the family -- a picture falling from the wall, a bird pecking at the window, a donkey braying, a falling star, a black frog in the house at night, a grey mouse or the wailing of the banshee. A sighting of the death coach travelling towards the graveyard at the dead of night was of very grave significance to even the not so superstitious. When a person died the clocks in the house were stopped and all the mirrors in the house were covered until after the funeral. It was the custom to supply clay pipes, tobacco and snuff to those attending the wake and provide refreshments both edible and liquid to all comers. A wake was seen as an occasion to show hospitality and to give a good send off to the deceased. Coffins were made by local carpenters and they were simple plain boxes covered over by black material. The black coffin was preferred to the deal or red coffin which was considered to be the pauper's coffin. All linen used on the bed where the corpse had lain was hand washed by the neighbouring women after the funeral. From the 20th century onwards the remains were taken to the local church on the second day with the burial taking place on the third day. Offerings were collected after the mass. If the deceased was well known or popular then the offerings were high. Thankfully, the collecting of offerings was abolished as the rattle of money being paid did not help in any way the grief of the family. Grave digging was carried out by the neighbours on the instructions of the undertaker -- a custom which still lasts to the present day.
SNIPPET: Many ethnic groups found their way into Ireland, some eventually became know as "more Irish than the Irish themselves." Some of these include: WELSH - The name "Walsh," (in Irish, Brannagh or Breathnach), meaning a Briton or Welshman, is found early in Cork, Dublin, Kerry, Kilkenny, Tipperary, Wexford, Waterford and Galway. The name remained numerous in Cork, Mayo, Waterford, Galway, Dublin and Wexford in 1890. Some Welsh families in Ireland: Howell, Lawless, Lillis, Lynagh, Lynott, Merrick, Hore, Cod, Stafford, Whitty, Rossiter, Sinnott, Stephen, Quiney, Walsh. GERMAN PALATINATE - Families came to Ireland in the 18th century from the Palatinate of the Rhine in Germany. In 1709 some 7,000 of these refugees arrived in England. Thousands were sent to North America, settling in Pennsylvania and North Carolina. In Ireland, they are found centered in Co. Limerick, but many moved on to America after settling in Ireland. Names include Baker, Bovanizer, Bowen, Doube, Delmege, Gilliard, Smyth, Latchford, Ligier, Millar, Lodwig, Modlar, Pyper, Heavenor, Reynard, Ruttle, Shire, Stark, Switzer, Teskey, Neazor. CORNISH - Cornish, or Briton families are found in Ireland under names like Jagoe, Lanyon, Pascoe, Pender, Pendred, Penrose, Vivian, Tredennick, Tresilian and Trevelyan. HUGUENOT - French and Fleming Huguenot families settled in the latter 17th centry at Dublin, Kilkenny, Waterford, Cork, Portarlington and Lisburn. Noted for making linen, cloth and lace, etc. Some families included Barre, Blacquiere, Boileau, Chaigneau, Du Bedat, Champion, Chenevix, Corcellis, Trench, Crommelin, Delacherois, Drelincourt, Dubourdieu, Du Cros, Fleury, Gaussen, Logier, Saurin, Guerin, Hazard, Hassard, La Touch, Le Fevre, Lefroy, Lefanu, Maturin, Perrin. DANISH (Viking) - The Danes (Lochlainders, Ostmen, Vikings) had colonies in Ireland for over centuries. Centered in Dublin and Meath ( in Fingall) and in Wexford, Waterford, Cork and Limerick, they settled on the coasts of Ireland from the 8th century. Some old settler names include Betagh, Coppinger, Dowdal, Drumgoole, Gould, Harold, Palmer, Plunket, Skiddy, Sweetman, Trant, Ost. JEWISH - Found resident in Dublin and other larger cities earlier, many Russian and Polish Jews settled on the south side of Dublin city from 1881-1890. Family names included Coplan, Fridberg, Greenberg, Hesselberg, Maisell, Matufsky, Rabinovitch, Rossin, Statzumsky, Stuppel, Wachman, Wedeclefsk, Weiner, Winstock. More information on ethnic surnames can be found in "The Book of Irish Families, Great & Small," IGF.
SNIPPET: In the May-June 2001 issue of Dublin's "Ireland of the Welcomes" magazine is an article by Alf McCREARY of a wonderful project that came together at Camphill Community at Mourne Grange, near Kilkeel, using the ideas, talent, skills and cooperation of a variety of individuals. Clifford PATERSON, originally from Dalbeattie in SW Scotland, has been a creative force in the development of the original Celtic Lyre in a workshop near the heart of the beautiful Mourne Mountains in Co. Down. The lyre has the appearance of a small hand-held harp with 35 strings and has the versatility suitable for concert or solo work to music therapy and traditional folk music. Mr. PATERSON has helped to manufacture the instrument, an Englishman, John BILLING, the world's first professional lyre player has given advice on tone and sound, and an Ulsterman, Sam Irwin, designed the instrument. The Camphill Movement began when a small group of young people from Vienna arrived in Scotland in 1939 and under the leadership of Dr. Karl KONIG (1902-1966) founded the first Camphill Community near Aberdeen in 1940. Now Camphill is a worldwide movement with almost 100 centers in 20 countries. The insights of Rudolf STEINER (1861-1925) provide the foundation for their work in Curative Education and community building. Camphill caters to children, young people and adults in need of special care, because of their various mental, emotional, and behavioural handicaps. The able-bodied and the disabled live, work and share together in a spirit of community! Mr. PATERSON brought the insight he had gained from helping to look after his own father for 15 years after a stroke and enjoys his meaningful, mid-life career change from his high-powered motor bike family business and his life in the "fast lane." "The first time I set foot in Northern Ireland, I felt at home. I find the Mournes particularly beautiful. I ride my bike first thing every morning and head up into the hills, where there is a great beauty and stark cleanliness. When you live and work amid such beauty it helps the creative process. The Celtic Lyre Project encompasses not only all my ideals but also my energy as well." Clifford PATERSON first heard the sound of the lyre when he attended a concert at Mourne Grange, given by the much-travelled John BILLING. BILLING was leading a "lyre" group of people with special needs, and Clifford suggested to John that they should be making lyres in the workshop, so that every disabled person who wanted to play could be given an opportunity to do so on their own lyre. Sam IRWIN, a Bangor man who has spent a lifetime making highly-crafted musical instruments was contacted. He had already started to design a "modern" lyre some years earlier. From that contact the Celtic Lyre began to take shape. The high-quality lyres are constructed mainly from Irish hardwoods, especially elm and sycamore. Selected European spruce is used for the soundboards and bracing. Each instruments takes three or more months to complete. The switch from making garden seats to the high-quality musical instruments gave adults with special needs an opportunity to be more creative, more involved in the entire production process, from choosing the tree to playing the finished instrument. In May 2000 a number of people from Mourne Grange attended the first-ever Lyre Conference in Hamburg, which was attended by 400 enthusiasts from all over the world. PATERSON states, "It is also our intention to form, at the right time, our own Lyre Orchestra where disabled and able-bodied people will play together at Belfast Waterfront Hall, Fiddler's Green International Folk Festival at Rostrevor, and ultimately to perform at the World Lyre Conference in New York in 2003. In summary, he states, "It is remarkable that the people involved have come together unexpectedly in the way they have done..it is sheer magic. There is no other way to describe it."
SNIPPET: Effective English control in Ireland had once been limited to "the Pale," the area including Dublin and 20-30 miles surrounding it, but during the 16th century, wanting even more control over the Irish, the English government started a long process of "colonizing" Ireland, removing property from the Irish noblemen, forcing the Irish off their land and settling "plantations" of English settlers. The Ulster land of Hugh O'NEILL was planted with thousands of Scots Presbyterians. The 17th century was one of utter defeat for the Irish. The Battle of Kinsale in 1601, a revolt led by Hugh O'NEILL, confirmed the end of the old Irish world and the downfall of the last of the Gaelic lordships. Less that fifty years later, CROMWELL's massacre of hundreds of Irish at Drogheda in September 1649 was one of the most savage attacks in history. In CROMWELL's letter to the Speaker of the Parliament of England he righteously rationalized the attack as being in God's name. But the English government wanted the land of Ireland and that meant that they had to eliminate the present landowners - the Catholics. The Catholics were moved to Connacht or Clare; land in the rest of Ireland was confiscated for government use. The Cromwellian settlement aimed to transfer the sources of wealth and power from the Catholics to the Protestants. As the poet Egan O'RAHILLY said, "foreign devils have made our land a tomb." The Irish rally to support the Catholic JAMES II of England, was quelled by the Protestant armies at the Battle of the Boyne in 1690, the third defeat for the Catholic cause in 17th-century Ireland. On top of this misery was added the incredibly harsh "Penal Laws." No Catholic could own land, vote, worship, hold public office, receive an education, own a horse worth more than 5 pounds, etc., etc. The new settlers in Ireland levelled the forests to build their homes. The 18th century anonymous poem, "Kilcash" chronicles the sorrow of the lost woods, homes, and a longing that "the great come home again." Jonathan SWIFT, dean of St. Patrick's, attacked the society that could tolerate the terrible conditions of the poor. George BERKELEY, Protestant Bishop at Cloyne, directed attention to the social and economic evils of the country by asking hundreds of questions in "The Querist." Maria EDGEWORTH portrayed the excesses of wasteful land lords in "Castle Rackrent." William CARLETON and Charles KICKHAM wrote of the "dispossessed," the Irish peasants, while Charles LEVER concentrated on the privileged atmosphere of Trinity College in Dublin. Excerpts, "The Irish, A Treasury of Art and Literature," ed. Leslie Conron Carola (1993).
SNIPPET: Co. Galway/Aran Islands: Inishmore and Inishmaan may attract most first-time visitors, but it is tiny Inisheer, the little Aran barely four miles square with a population of 304, which is the real treasure for the traveller. It can be reached by boat from Doolin, Galway or Rossaveal, or by air from Inverin. There is a field of orchids and other rare blooms. The Aran Islands lie very close to the Burren in Co. Clare, an area famed for its rare flora. To find these blooms on Inisheer, where no trees grow and bushes crouch low to the ground, where the wind and sea spray take their toll, the orchids seems nothing short of a miracle. Yet, here they flourish, side by side, with the commoner wild flowers. Your first impression of Inisheer will be of greyness - grey limestone pavements divided by countless tiny grey stone walls, and of whitewashed cottages. Even the traditional currachs of Aran on the shore are a soft black and blend in with the landscape. Nearby lies the wreck of the freighter "Plassy" which ran aground in 1960. In a courageous rescue, islanders brought all the crew to safety. J. M. SYNGE used to come to the islands by currach in the 1900s and described how these frail boats coped with towering waves. "When one of these came in sight, the first effort was to get beyond its reach. The steersman began crying out in Gaelic "Siubhal, siubhal" (run, run), and sometimes when the mass was gliding towards us with a horrible speed, his voice rose like a shriek. Then the rowers themselves took up the cry, and the currach seemed to leap and quiver with the frantic terror of a beast till the wave passed behind it or fell with a crash beside the storm." Danger is part of everyday life on the island, where the harvest must be won from the surrounding ocean, as those who have seen SYNGE's tragic "Riders to the Sea" will recall. The intricate patterns knitted into the traditional sweaters worn by islanders in the past served to identify the body of a son or husband who had drowned, since each family had its own combination of stitches, almost like a signature. Today, islanders still create their masterpieces for visitors, as well as the soft woollen homespun known as bainin in the natural shades of sheep's wool. The men of the island wore bainin in a sleeveless jacket, along with either a soft tweed cap or a wide black hat, and "pampooties" on their feet - soft shoes laced together from cowhide, which gave a firm grip on slippery rocks. Up to a few decades ago, you would still have seen women wearing the traditional red flannel petticoat of Aran. Both men and women wore "crios," a long woven fringed belt. While Irish is the mother tongue, the islanders also speak a musical English. "You will come in now and look at the lovely things I have to sell, and I think you will buy many of them when you see them, yes. Maire CONEELEY is better known as Maire Peatsai. Because many islanders bear the same surnames, individuals are distinguished by either a parental or a spousal name. In describing the red petticoat, Maire said, "Very heavy it was, but warm. You would not feel the wind through it, that I tell you." Christianity came to Aran around 490 A.D. The Church of St. Cavan (Teampall Chaomhain) stands in a little graveyard above the north shore and is regularly dug out from the encroaching sand by the islanders who show great reverence. When an islander dies, the coffin is carried across the island and along the foreshore to its last resting place. The tiny fields of green on Inisheer were created by hard labor - loose stones were removed and heavy loads of sand and seaweed were brought from the shore, laid down in alternating layers with a precious layer of earth spread carefully on top. This may have been collected from crevices and fissures or may even have been brought from the mainland. Mairead SHARRY runs a delightful tearoom on Inisheer complete with trays of freshly baked scones, potato cakes, bread pudding, and tea. She has a glowing turf fire, a dresser rammed with old crockery, gay tablecloths and brightly-painted chairs. This pretty, redheaded widow brought up her three sons alone and spends the winter months creating knitwear. Until recently, donkeys played a large part in the life of the Aran Islands. Last year most of them left Inisheer and are settled in Liscarroll, Co. Cork, in the Donkey Sanctuary. Inisheer, Co. Galway -- a very personal island, where visitors have a vivid sense of the ancient past, where humanity seems to speak out from the tiny fields and the warmth of the people endear you to the tiny island. - Excerpt, Dublin's "Ireland of the Welcomes" magazine a handful of years ago.
SNIPPET: The Italian Garden was designed by Daniel ROBERTSON. The terraces were laid out during the 1840's and took over 100 men twelve years to complete. On the top terrace are the statues of Apollo Belvedere, Diana and Fame and Victory which date from the mid 19th century. The central perron features Wicklow granite and pebbles from the nearby coastal town of Bray. It is decorated with Bronze Groups of Children and Urns copied from Versailles. Below is the 'Spitting Men' originally from Milan and bought in Paris is 1872 and between them the sun dial which reads, "I only mark the sunny hours." Tower Valley: Many trees native to North America were planted in this area and also in the valley is the Pepperpot Tower built in 1911 and modelled on LORD POWERSCOURT's dining room pepperpot. Japanese Gardens: Laid out on reclaimed bogland by the 8th VISCOUNT and VISCOUNTESS POWERSCOURT in 1908. The Grotto was built in the 18th century from petrified sphagnum found on the banks of the River Dargle. Winged Horses: These are the heraldic supporters of the WINGFIELD arms and were executed in zinc by Professor Hugo HAGEN in Berlin in 1869. Triton Lake: The fountain in the centre of the lake is based on the fountain in the Piazza Barberini in Rome. Pets Cemetery: One of the largest of its kind. It contains many of the family pets of POWERSCOURT. Dolphin Pond: Originally the 'Green Pond' the central fountain has a jet and dolphins spouting water and was purchased by the 7th VISCOUNT in Paris. Walled Gardens: These include the longest herbaceous border in Ireland and the memorial to JULIA, 7th VISCOUNTESS POWERSCOURT. The four busts are of the great Italian Masters -- Michaelangelo, Leonardo da Vinci, Raphael and Benvenuto Cellini. Bamberg Gate: This came from the Cathedral at Bamberg in Bavaria and dates from 1770. There is a waterfall 5 km from the gardens. The estate and gardens are absolutely splendid, one of the highlights of my trip to Ireland in the summer of 2006 with my sister! A coach from Dublin took us over and back. Tourists are given a map which outlines a one-hour walking route, a 40-minute route, and disabled access. Gardens and House Exhibition open daily, garden pavilion open all year round, nearby waterfall open daily in summer. The interesting guided coach tour we took from Dublin did not include seeing the nearby waterfall.
A Letter from Rabbi Levin July 1904 The Hebrew Congregation of Limerick, Synagogue Chambers, 63 Colooney Street The Memorial of the Reverend Elias Bere Levin, 18 Colooney St, Limerick on behalf of The Hebrew Community in Limerick. Memorialist is the Jewish Minister at Limerick and as such entrusted with the spiritual, and to some extent temporal welfare of his people. To the General of The Redemption Order now visiting. Up to a very recent time the Jews of Limerick have had no cause to complain of any unjust or oppressive treatment from their Christian fellow Citizens, and enjoyed the same facilities as every other citizen, and for which the soul of Ireland has always been remarkable, namely that trade was not to be obtained by Religion or politics, but by fair and honourable dealings, and that every honest trader could count on the support of those who differed from him in religion, or politics, just as much as those who agreed with him. Unfortunately this has of late changed, and now, though we still trade with our Christian fellow Citizens, they no longer trade with us, and treat us with ill will, and occasionally the rougher element has used actual violence towards us, and our debts due to us for goods sold, are practically now irrecoverable. I do not think it deemable in the interest of the good feeling which I respectfully urge your Excellency to restore, that I should enter on any explanation of the causes which produced for us -- terrible result. There are a small number of our people, who, seeking refuge in Ireland (which is famous all over the world for its hospitality to strangers, and its uplifting the cause of the oppressed) are now deprived by circumstances over which they have no control, from earning the bare necessities of life. I respectfully ask your Excellency, that during your visit to Limerick, you will be pleased to point out to the Catholic Citizens of Limerick that a Jew is one of God's creatures entitled to their brotherly love and consideration which is at the root of all true religious feeling, and practise those things it may be just that the Christian shall give such preference to those of his own religion, though the fact that we are Jews should not prevent them also dealing with us. I regret I have to say to your Excellency that at present it is useless for a Jew to keep open his shop for any trade, for though the Catholic people who were their customers will no longer deal with them, under the mistaken idea that in so depriving us of our means of living, they are complying with some religious requirement of which they would be breaking the requirements if they were to trade with us. I therefore ask your Excellency, during your stay in Limerick, to address such remarks on this subject to your people, as will remove from them the idea, that we are under the ban of your Church and will give them to understand, that there is no objection from any religious grounds to them dealing with any honest trader, whether Christian or Jew. If your Excellency would accord me the honour and pleasure of an interview, I shall avail myself of the honour with very great pleasure, and shall call on you whenever and wherever you name, either alone or accompanied by one or more of our Elders. It is necessary to the very existence of my little flock, only twenty-four families, that their trade shall be restored and relieved from the terrible blight which has now fallen on it, owing to the mistaken view of our Christian fellow Citizens that they are forbidden by their religion to deal with us. Respectfully Yours Elias Bere Levin 18 Colooney Street Limerick Jews Minister at Limerick -- Jim Kemmy, "The Limerick Anthology," (Dublin/1996). ----- Original Message ----- From: "Jean R." <email@example.com> To: <IRISH-IN-UK-L@rootsweb.com> Cc: <TRANSCRIPTIONS-EIRE-L@rootsweb.com> Sent: Wednesday, June 24, 2009 5:36 AM Subject: [TRANSCRIPTIONS-EIRE] History Jews in Ireland -- "Irish HeartJewish Soul" CD - Favourite Irish/Jewish Songs > SNIPPET: "Irish Heart Jewish Soul, Favourite Irish and Jewish Songs" 2004 > CD: The Jewish community in Ireland is not large, but its contribution to > Irish life and culture is very notable. <snip>
SNIPPET: "Irish Heart Jewish Soul, Favourite Irish and Jewish Songs" 2004 CD: The Jewish community in Ireland is not large, but its contribution to Irish life and culture is very notable. Singer Carl NELKIN, supported by fiddle, pipes, mandolin and percussion present a selection of Irish songs including "Love Thee Dearest," "By the Short Cut to the Rosses," "Bantry Bay," "Danny Boy" and Jewish melodies from the Yiddish theatre, interpreting Jewish-Irish intercultural activity and unique inheritance of Irish Jews by the use of traditional Irish instruments in the music for songs including the traditional "Der Rebbi Elimelech, Mazl" from the film "Mamele" and the lovely lullaby "Yankele" written by the great Polish folk singer Mordechai GEBIRTIG in the tragic year 1942. These songs are sung in Yiddish and a printed version of English is provided, per review in Irish magazine. Info (at that time): firstname.lastname@example.org. Some background -- "Jews have a long, but by no means continuous, history in Ireland. Scattered references to their presence have been discovered between the 11th and 13th centuries. In 1290 Jews were expelled from the dominions of the English crown, though there are stray references thereafter to individuals, including some refugees from Spain and Portugal in the 16th century. Jews began to resettle in England from 1656 and had reappeared in Ireland by the 1660s. Dublin had a rabbi by 1700, and a Jewish cemetery opened in 1718. By the mid-18th century Cork also had an organized community. Jews were by now sufficiently numerous, or at least noticeable, for their status to become a political issue. Proposals to permit their naturalization were debated by the Irish parliament on four occasions between 1743-1747, but rejected each time. A British act of 1753, which would have permitted naturalization in both Great Britain and Ireland, was repealed after eight months due to hostile agitation. The Irish Naturalization Act of 1784 explicitly excluded Jews, a provision repealed only in 1816. The Jewish presence in Ireland remained a volatile one, highly responsive to economic and other circumstances. From the 1690s Dublin had attracted a group of wealthy merchants originally based in London; most of these, however, returned to England during the depressed years of the late 1720s. At the end of the 18th century the Dublin community largely collapsed, due partly to conversion and intermarriage with Christians, but also to emigration at a time of political unrest and economic uncertainty. In 1818 there were said to be only two Jewish families in the city. From the 1820s a new Jewish population appeared, of German and Polish origin but coming to Ireland via England. A high proportion were goldsmiths, silversmiths, and watchmakers, or dealers in tobacco, cigars, and snuff. In 1874 Lewis HARRIS (1812-76), merchant and jeweller, stood successfully for election in Dublin corporation. Overall numbers remained small: the census recorded 393 Jews in 1861 and only 285 in 1871. From the 1880s, however, there arrived a much larger group of immigrants from eastern Europe, mainly refugees from prosecution in Tsarist Russia. By 1901 Jewish numbers had risen to 3,769. This influx of mainly poor eastern Europeans encouraged a degree of anti-Semitism, notably in Limerick, where inflammatory preaching by a Redemptorist priest, John CREAGH, inspired a two-year boycott of the city's Jewish shopkeepers and traders" -- The Oxford Companion to Irish History," new edition/2002, Oxford Press/editor, S. J. CONNOLLY, Prof. Irish History, Queen's University, Belfast.