History of a County Down Townland Drumaroad

History of a County Down TownlandDrumaroad 1 History of a County Down Townland Drumaroad Patrick J Clarke Patrick Clarke Publishing Drumaroad Co. Down 2 First Published in 2004 by Patrick Clarke Publishing 30 Carnreagh Road Drumaroad Castlewellan Co. Down BT31 9NY Copyright © Patrick J Clarke, 2004 The author Mr. Patrick J Clarke has asserted his right under the Copyright, Designs and Patents Act 1988 to be identified as the author of this work. Layout and design: Shanway Press, Belfast Cover design: Shanway Press, Belfast Printed by: Shanway Press, Belfast ISBN 0-9547070-0-1 Paperback 0-9547070-1-X Hardback 3 The funding for this publication has been made possible by the Millennium Commission through a Millennium Award made by the Community Foundation Northern Ireland. 4 DEDICATION This book is dedicated to the memory of my late brother Cathal John Clarke (1975-2001) 5 “At this grave moment of my long life, I found here what I sought: to be face to face with myself. Ireland gave me that, in the most delicate, the most friendly way.” Charles De Gaulle on his visit to Ireland June 1969 6 O. S. MAP OF DRUMAROAD 1830 By kind permission of Ballynahinch Library Headquarters 7 O. S. MAP OF DRUMAROAD 1860 By kind permission of Ballynahinch Library Headquarters 8 O. S. MAP OF DRUMAROAD 1901 By kind permission of Ballynahinch Library Headquarters 9 O. S. MAP OF DRUMAROAD 1930 By kind permission of Ballynahinch Library Headquarters 10 BANDBRIDGE AND DOWN LOCAL GOVERNMENT DISTRICTS MAP 1974 By kind permission of Ballynahinch Library Headquarters 11 Discover Map Series Sheet 20 Craigavon By kind permission of Ordnance Survey of Northern Ireland 12 CONTENTS Foreword Introduction Acknowledgements 1. Ireland and Cromwell 2. The Age of the Penal Laws 1691-1778 3. Catholic Relief and the 1798 Rebellion 4. Emancipation and Daniel O’Connell 5. Religious Practice 6. The Great Famine 7. History of Drumaroad 8. Drumaroad Parish throughout the Centuries 9. St. Mary of the Angels Church Clanvaraghan 10. St. John the Baptist Church Drumaroad 11. Drumaroad Bell Tower 12. Priests of the Parish Ballykinlar, Drumcaw, and Tyrella 13. Priests of Drumaroad & Clanvaraghan 14. Franciscans of Drumnaquoile 15. Franciscan Memorial Cross Drumnaquoile 16. Franciscan Altar Drumnaquoile 17. The Friars of Drumnaquoile Poem 18. Drumaroad Primary School 19. Principals of Drumaroad School 20. Drumaroad Corn and Flax Mill 21. Savages of Drumaroad 22. McCartans of Kinelarty 23. Charles De Gaulle – President of France 24. Murder of Alice McCartan of Drumaroad 25. Drumaroad Post Office 26. Forde Estates and Drumaroad References Bibliography 13 INTRODUCTION The publication of this book marks the path of history, which the County Down townland Drumaroad has followed throughout the centuries. The aim of this book is to tell part of that history, and also the history of Drumaroad as a changing parish including the formation with Clanvaraghan in 1877. Certain readers of this book may be aware of a previous book entitled ‘Drumaroad & Clanvaraghan’, (1985), written by Rev. Gerard Park P.P., Drumaroad & Clanvaraghan (1977-1987). Whilst Rev. Gerard Park was writing his book relating to the history of the parish of ‘Drumaroad & Clanvaraghan’, much of his information was sourced from local knowledge and folklore. Unfortunately, a number of errors and mistakes were made, and subsequently as a result of carrying out detailed research for this book over the last eighteen months, a number of inaccuracies were discovered. The history of Drumaroad has been written solely using historical sources, and references. This book is not to correct or in any way discredit Rev. Gerard Park’s book, but rather to give the reader a more up-to-date, detailed, and precise account of the history of Drumaroad. Drumaroad, situated in the heart of County Down is a townland resting at the foothills of Slieve Croob, under the shadows of the Mourne Mountains. Drumaroad is comprised of more than 803 acres, and is mapped as a townland as far back as 1655. Drumaroad over the centuries has emerged through various social and economic conditions. The first six chapters of the book are dedicated to the early history of Ireland from the early seventeenth century. These six chapters will enable the reader to maintain a link and understand how various historical events impacted upon generations of people living in Drumaroad. 14 Chapter seven examines the history of Drumaroad, and focuses on the various changes in the social and economic fabric of Drumaroad. Chapters eight to eleven concentrates on the history of Drumaroad parish throughout the centuries, and provides a comprehensive record of St. John the Baptist Church, Drumaroad, and St. Mary of the Angels, Clanvaraghan. Chapters twelve and thirteen details a record of the clergy who have served in Drumaroad up until 2004. Chapters fourteen to seventeen provide an extensive history of the Franciscans and their journey to Drumnaquoile townland. Chapters eighteen and nineteen examines the early history of education in Drumaroad, and details Drumaroad School from 1854, as well as examining school records at the start of the twentieth century, and providing a comprehensive record of school principals from 1855 to 2004. Chapter twenty discusses early industry in Drumaroad. Chapters twenty one and two examines the history of two important Irish families associated with Drumaroad; the Savage family, and the McCartan ancestry, both of which have deep historical roots to the townland of Drumaroad. Chapter twenty three offers a detailed history of the historical links between Drumaroad and France, and examines the family historical link between the McCartan’s of Drumaroad to the President of France Mr. Charles De Gaulle. Chapter twenty-four gives a detailed account of the murder of a Drumaroad woman called Alice McCartan in 1882, and follows the investigation court case which was held in Seaforde in December 1882 and the court trial of William Valentine in Downpatrick Courthouse in March 1883. Chapter twenty-five examines the history of the first post- office in Drumaroad in the early 1900’s. 15 Chapter twenty-six provides an extensive historical account from 1605 of the Forde Estates of Seaforde and their link as landlords with Drumaroad, including a full historical record of the Forde family from 1605 to the present day. The reign of the McCartan Clan, the departing of the ‘Wild Geese’, suppression of Catholics through the Penal Laws, Catholic Relief and the 1798 Rebellion, Emancipation and Re-Emergence, the Franciscans, the Famine of 1845-49, Landlord Fordes of Seaforde, Drumaroad is indeed a townland that should be proud of its history, and is a townland that has marked its place in Irish history. 16 ACKNOWLEDGEMENTS I firstly wish to acknowledge the support of all those inside the parish of Drumaroad & Clanvaraghan, and those also from outside the area. I wish to thank those who loaned historical photographs and memorabilia, especially Mr. Liam O’Connor, Mr. Jim English, Mr. Liam Quinn, Mr. Anthony Cochrane, Miss. Anne Fitzpatrick, Mr. Edward Fegan, Down & Connor Diocesan Archives, Irish News, Mourne Observer, and Mr. Bobbie Hanvey. I wish to thank the staff in the Public Records Office of Northern Ireland (PRONI). Sincere thanks to Mary Lambe Secretary to President Mary McAleese who released documents relating to President Charles De Gaulle’s visit to Áras an Uachtaráin in June 1969. A special thanks to the staff of Charles De Gaulle Institute Paris, and Charles De Gaulle Museum Lille who provided extensive information regarding President Charles De Gaulle’s ancestry links to Drumaroad and Ireland. Grateful thanks to Linenhall Library Belfast, Ballynahinch Library Headquarters, Central Library Belfast, Irish News, Down County Museum Downpatrick, Ulster Museum Belfast, National Archives Dublin, Ordnance Survey Belfast, Rev. John Moley, P.P., Drumaroad & Clanvaraghan, and Very Rev. George O’Hanlon Down & Connor Diocesan Archivist Special thanks to the staff of the Special Collections Department, Irish & Celtic Studies Department, Latin Studies Department, and Law & Official Publications Department of Queens University for their assistance and advice in relation to various historical books and documents. I owe a particular debt of gratitude to Mr. Brian Feeney St. Mary’s University College Belfast, who translated a copy of a patent roll originally written in Medevil Latin in the thirteenth year of King Charles I reign (1637). 17 Most sincere thanks are due to the following who drew may attention to useful sources and provided invaluable advice and assistance: Mr. Terence Bowman Editor of the Mourne Observer, Mr. Michael Boyd Newcastle, Mr. Arthur Davidson Spa, Mrs. Donna McCleary Queens University, Mr. Sean McCartan Belfast, Dr. Vincent McKee Coventry, Rev. Ambrose MaCauley, Mary Bradley, Mr. Patrick McCombe Principal Drumaroad Primary School, Mrs. Martina Savage, Mr. Leo Collins, Mr. Seamus Hanna, Mr. Maurice McAdam Geneva, Mary Logan, and Mary Beglan Dublin. I wish to also thank my Mother Mary who has been especially supportive during the writing of this book. I would finally like to thank both Dr. John Lynch, and Pam Duke of Queens University Belfast, who were instrumental in encouraging me to write the history of Drumaroad, and who were always there for advice, encouragement, debate, and good humour, especially at times of crisis. Undoubtedly, without their guidance and support while studying at Queens University, the publication of this book would not have been possible. Patrick J Clarke 18 Ireland and Cromwell During Cromwell’s usurpation in Ireland the state of things for Catholics and especially for Priests was less insidious, but more bloody. 1 When Oliver Cromwell had finally triumphed, his way for dealing with the ‘Papists’ was simple and remorseless. 2 The Rebellion of 1641 and the following decade of warfare, which ended with the Cromwellian persecution and confiscations, was indeed a dark period in Irish history. 3 What began with the killing of some 2,000 Protestant settlers and the expulsion of many more in Ulster, ended in 1652 with the devastation of the country and the defeat of the native Irish and Old English.4 Accordingly to the calculation of Sir William Petty, one of Cromwell’s surveyors, out of a population of 1,466,000, an estimated 616,000 people perished by sword, by plague, or by famine artificially produced between 1641 and 1652.5 Of these 504,000 were Irish and 112,000 were colonists and English troops. 6 Thousands more were either transported to the American colonies or left Ireland to serve in the armies of Europe.7 Catholic priests were pursued relentlessly and many were executed.8 A proclamation of 1653 made a priest guilty of treason by the very fact of his presence in the country. Of those who had escaped execution many fled the country, while those who remained quite often had to carry out their ministry in disguise. 9 The worship, which was that of almost the whole native population, was absolutely suppressed.10 Because of the social upheaval the parish system broke down. The landed Catholics, who had given the clergy so much protection were now uprooted and dispossessed. Large rewards were offered for their apprehension, but those who were taken were usually transported to Barbados or confined in one of the Arran Isles.11 19 All or almost all the land of the Irish in the three largest and richest provinces was confiscated.12 To the new rulers of Ireland it was unthinkable that the Irish should continue to be Catholics. Abhorrence of popery tended to be an abhorrence of papists and even a reluctance to see them made Protestants. 13 Cromwell had proclaimed the principal of liberty of conscience but ‘popery’ was to be excluded.14 Under Cromwell’s regime Catholics endured much persecution: those who sheltered priests were imprisoned; around one thousand priests were banished; and outlawed worship was confined to a ‘Mass rock’ in a remote place.15 The accession of Charles II ushered in a new era of toleration for all. 16 After ejecting over sixty ministers for refusing to accept the Book of Common Prayer, the Government ceased to interfere with the Presbyterians who accepted the regium donum, a grant from the king for the upkeep of their ministers.17 Catholic worship became public again. 18 Mass houses were built, and religious orders began to return.19 In the 1670’s the Catholic Church authorities began a renewal process by appointing bishops headed by Archbishop Oliver Plunkett.20 They sought to build up an adequate clergy to staff the parishes, provide religious instruction and organize Sunday mass.21 The thatched mass house became the rule in the rural south while in the north, in the plantation areas; it was more common for people to gather in the open air at Mass-Rocks.22 Some Protestants did not relish this revival, however, Bishop Henry Jones conspired with Lord Shaftesbury to accuse Archbishop Oliver Plunkett, O’Reilly’s successor as primate, of plotting a French invasion. Even a Protestant jury in Dundalk had no difficulty in throwing out these trumped-up charges; it was English rather than Irish Protestant frenzy that sealed the primate’s fate.23 20 Edward Murphy – a Franciscan hostile to metropolitan interference – concocted the evidence Shaftesbury needed; and condemned in London, the archbishop was hanged, drawn, and quartered at Tyburn in 1681. He was cannonised on 12th October 1975.24 Oliver Plunkett By kind permission of National Archives Dublin When Charles II became King in 1660 it was felt he would be well disposed to the Catholics, as his mother was a Catholic. 25 Some Catholics in the Pale did get their lands back but the undoing of the Cromwellian confiscation proved to be a political impossibility.26 With the execution of Archbishop Plunkett in 1681 for his alleged involvement in the ‘Popish Plot’, concocted in 1678 to execute the Catholic Duke of York from succession to the English throne.27 When the Duke of York (Now James II) succeeded to the throne on the death of Charles II in 1685 he was soon was forced to flee as the English gentry called in his son-in-law, William of Orange, to maintain the Protestant succession.28 The war that followed in Ireland between William and James resulted in the defeat of James and the Treaty of Limerick. 21 The religious clauses of the treaty promised toleration of the Catholic Church, ‘as might be consistent with the laws of the realm.’ However this ambiguity was not to be tested, as the terms of the treaty were not honoured.29 The Cromwellian Settlement was the foundation of the deep and lasting division between the proprietary and the tenant, which was the chief cause of the political and social 30 troubles of Ireland. 22 THE AGE OF THE PENAL LAWS 1691 - 1778 Penal Times were times of bitter persecution of the Catholic religion, particularly of its people and Priests.31 For most of the 17th century the political influence of the Old English combined with varying levels of tolerance from the Stuart Kings, especially James II, had been sufficient to block attempts to pass anti Catholic legislation similar to that in operation in England.32 However, as the century came to a close, ‘popery’ was seen as a political threat to the Protestant succession, which had been secured through the ‘glorious revolution’ of 1688, when William of Orange replaced James II on the English throne. 33 As long as there was a Jacobite heir who had the support of the papacy, there would always be a Catholic political threat. Alarmed at the reversal of their fortunes in 1687 during James II’s brief reign, the Protestant ascendancy determined that their political position would never again be threatened.34 The result was the introduction, in 1695, of the notorious legislation known as the Penal Laws.35 Had these laws been fully enforced there is little doubt they would have extinguished Catholicism in Ireland within a generation. 36 However, the Penal Laws were primarily concerned, not with religion but with property, and above all with landed property, for ownership of land was the key to political power.37 The main ambition as the ascendancy class was therefore not to convert the Catholics but to demoralise and impoverish them and to corner as much wealth as possible. Before examining the extent of the penal code it is well to recall that the persecution of the Protestants in France and Spain was cited to justify the harsh laws then being passed against Irish Catholics. 23 However, in these countries the persecuted sect formed only a small minority, unlike Ireland, where the persecuted formed the vast majority of the population. 38 When the Irish leaders entered into correspondence with General Ginkle they were by no means reduced to the last extremity. 39 The situation of the besiegers was rendered difficult by the approach of winter, and there was a danger that the city might be relieved at any moment by the appearance of a French fleet in the Shannon. 40 Hence to avoid the risks attendant on the prolongation of the siege and to set free his troops for service on the Continent, where their presence was required so urgently; General Ginkle was willing to make many concessions. 41 Before the battle of Aughrim, William had offered to grant the Catholics the free exercise of their religion, half the churches in the kingdom, and the moiety of the ecclesiastical revenues.42 But the position of both parties had changed considerably since then, and Sarsfield and his companions could hardly expect so favourable terms. They insisted, however, on toleration, and though the first clause of the treaty dealing expressly with that subject was drafted badly, they certainly expected they had secured it. In addition to the military articles the Peace of Limerick contained thirteen articles, the most important of which were the first, and the ninth. 43 By these it was provided that the Catholics should enjoy such privileges in the exercise of their religion as is consistent with the laws of Ireland, and as they did enjoy in the reign of Charles II; that their Majesties as soon as their affairs should permit them to summon a Parliament would endeavour to procure for Irish Catholics “such further security in 24 that particular as may preserve them from any disturbance upon account of their religion;” and that the oath to be administered to Catholics should be the simple oath of allegiance to William and Mary.44 Lecky states: “Those who signed it the Treaty, undertook that the Catholics of Ireland should not be in a worse position, in respect to the exercise of their religion, than they had been in during the reign of Charles II, and they also undertook that the influence of the government should be promptly exerted to obtain such an amelioration of their condition as would secure them from the possibility of disturbance. Construed in its plain and natural sense, interpreted as every treaty should be by men of honour, the Treaty of Limerick amounted to no less than this.”45 The sovereigns ratified the Treaty in April 1692, and its contents were communicated to William’s Catholic ally, the Emperor Leopold I. (1657-1705) as a proof that the campaign in Ireland was not a campaign directed against the Catholic religion.46 The King was, therefore, pledged to carry out the agreement, and by means of the royal veto and the control exercised by the English privy council he could have done so notwithstanding the bigoted fanaticism of the Protestant minority in Ireland.47 Nor can it be said that the conduct of the Irish Catholics afforded any pretext for denying them the rights to which they were entitled. 48 25 Once their military leaders and the best of their soldiers had passed into the service of France there was little danger of a Catholic rebellion, and during the years between 1692 and 1760, even at times when the Jacobite forces created serious troubles in Scotland and England, the historian will search in vain for any evidence of an Irish conspiracy in favour of the exiled Stuarts.49 The penal laws were due solely to the desire of the Protestant minority to wreak a terrible vengeance on their Catholic countrymen, to get possession of their estates, to drive them out of public life, by excluding them from the learned professions and from all civil and military offices, to reduce them to a condition of permanent inferiority by depriving them of all means of education at home and abroad, to uproot their religion by banishing the bishops and clergy, both regular and secular. 50 For some years, however, after the overthrow of the Irish forces, it was deemed imprudent by the King and his advisers to give the Irish Protestants a free hand. Louis XIV. was a dangerous opponent, and until the issue of the great European contest was decided it was necessary to move with caution at home. Besides, Leopold I., William’s faithful ally, could not afford, even from the point of view of politics, to look on as a disinterested spectator at a terrible persecution of his own co-religionists in Ireland.51 But once the fall of Namur (1695) had made it clear that Louis XIV. was not destined to become the dictator of Europe, and above all once the Peace of Ryswick (1697) had set William free from a very embarrassing alliance, the Protestant officials in Ireland were allowed a free hand. Parliament was convoked to meet in 1692. 26 The Earl of Sydney was sent over as Lord Lieutenant, and in accordance with the terms of the Treaty of Limerick Parliament should have confirmed the articles. But men like Dopping, the Protestant Bishop of Meath, took care to inflame passion and bigotry by declaring that no faith should be kept with heretics, and when Parliament met it was in no mood to make any concessions.52 The few Catholic members who presented themselves were called upon to subscribe a Declaration against Transubstantiation prescribed by the English Parliament, but which had no binding force in Ireland. Having in this way excluded all Catholics from Parliament, an exclusion which lasted from 1692 till the days of the Union, the Houses passed a bill recognising the new sovereigns, and another for encouraging foreign Protestants to settle in Ireland, but they refused absolutely to confirm the Treaty of Limerick.53 After Parliament had been prorogued, the privy council endeavoured to induce the Earl of Sydney to issue a proclamation ordering the bishops and clergy to depart from the kingdom, but under pretence of consulting the authorities in England he succeeded in eluding the would-be-persecutors, who were obliged to content themselves with indirect methods of striking at the priests, until Sydney was recalled, and until Lord Capel, a man after their own heart, arrived as Lord Lieutenant in 1695.54 In August of that year Parliament met once more. In his opening speech the Lord Lieutenant struck a note likely to win the approval of his audience. 27 “My Lords and Gentlemen, I must inform you that the Lords Justices of England have, with great application and dispatch, considered and re- transmitted all the bills sent to them; that some of these bills have more effectually provided for your future security than hath ever hitherto been done; and, in my opinion, the want of such laws has been one of the greatest causes of your past miseries; and it will be your fault, as well as misfortune, if you neglect to lay hold of the opportunity, now put into your hands by your great and gracious king, of making such a lasting settlement, that it may never more be in the power of your enemies to bring the like calamities again upon you, or to put England to that vast expense of blood and treasure it hath so often been at for securing this kingdom to the crown of England.”55 The measures taken to secure the Protestant settlement would repay study. It was enacted that no parent should send his children beyond seas for education under penalty, both for the sender and the person sent, of being disqualified.56 “To sue, bring, or prosecute any action, bill, plaint, or information in course of law, or to prosecute any suit in a court of equity, or to be guardian or executor, or administrator to any person, or capable of any legacy, or deed of gift, or to bear any office within the realm.” 57 In addition such persons were to be deprived of all their property, both real and personal. Any magistrate, who suspected that a child had been sent away could summon the parents or guardians and question them under oath, but failing any proof the mere absence of the child was to be taken as sufficient evidence of guilt.58 Popish schoolmasters in Ireland were forbidden to teach school under threat of a penalty of £20 and imprisonment for three months.59 28 But lest the Catholics might object that they had no means of education, it was enacted that every Protestant minister should open a school in his parish, and every Protestant bishop should see that a “public Latin free-school” was maintained in his diocese.60 Having fortified Protestantism sufficiently on one flank, the members next proceeded to forbid Papists to keep “arms, armour, or ammunition,” empowered magistrates to search the houses of all suspected persons, threatened severe penalties against all offenders, forbade the reception of Popish apprentices by manufacturers of war materials, prohibited all Catholics from having in their possession a horse over the value of £5, and empowered Protestant “discoverers” of infringements of this measure to become owners of their Catholic neighbour’s horse by tendering him five pounds.61 Lest these laws might become a dead letter it was enacted that if any judge, mayor, magistrate, or bailiff neglected to enforce them he should pay a fine of £50, half of which was to go to the informer, and besides, he should be declared incapable of holding such an office for ever. To prevent any misconception it was explained that all persons, who, when called upon, refused to make the Declaration against Transubstantiation, should be regarded as Papists.62 For so far, however, the opportune moment for a formal rejection of the Limerick Treaty had not arrived. But when Parliament met in 1697 it was deemed prudent to carry out the instruction of the Bishop of Meath that no faith should be kept with Catholics.63 29 The Articles of Limerick were confirmed with most of the important clauses omitted or altered. The first clause guaranteeing toleration was deemed unfit to be mentioned in the bill.64 It is clear that in the House of Lords grave difficulties were urged against such a wholesale neglect of the terms of the treaty, and that it was necessary to invoke the authority of the King and of the English privy council before the measure was passed. Seven of the lay lords and six of the Protestant bishops lodged a solemn protest against what had been done. Amongst the reasons which they assigned for their disagreement with the majority were: “(1) Because we think the title of the Bill doth not agree with the body thereof, the title being, An Act for the Confirmation of Articles made at the Surrender of Limerick, whereas no one of the said articles is therein, as we conceive, fully confirmed; (2) because the said Articles were to be confirmed in favour of them, to whom they were granted, but the confirmation of them by the Bill is such, that it puts them in a worse condition than they were before, as we conceive;... (4) Because several words are inserted in the bill, which are not in the Articles, and others omitted, which alter both the sense and meaning, as we conceive.”64 The way was now clear for beginning the attack upon the clergy. An Act was passed ordering “All Popish archbishops, bishops, vicars-general, deans, Jesuits, monks, friars, and all other regular popish clergy, and all Papists exercising any ecclesiastical jurisdiction”65 30 To depart from the kingdom before the 1st May 1698, under threat for those who remained beyond the specified time, of being arrested and kept in prison till they could be transported beyond the seas. 66 They were commanded to assemble before the 1st May at the ports of Dublin, Cork, Kinsale, Youghal, Waterford, Wexford, Galway, or Carrickfergus, register themselves at the office of the mayor, and await till provision could be made for transporting them. All such ecclesiastics were forbidden to come into the kingdom after the 29th December 1697, under pain of imprisonment for twelve months, and if any such person ventured to return after having been transported he should be adjudged guilty of high treason. If any person knowingly harboured, relieved, concealed, or entertained any popish ecclesiastic after the dates mentioned he was to forfeit £20 for the first offence, £40 for the second, and all his lands and property for the third offence, half to go (if not exceeding £100) to the informer. Justices of the peace were empowered to summon all persons charged upon oath with having aided or received ecclesiastics and to levy these fines, or to commit the accused person to the county jail till the fines should be paid. All persons whatsoever were forbidden after the 29th December 1697, to bury any deceased person “in any suppressed monastery, abbey, or convent, that is not made use of for celebrating divine service, according to the liturgy of the Church of Ireland as by law established, or within the precincts thereof, under pain of forfeiting the sum of ten pounds,” which sum might be recovered off any person attending a burial in such circumstances. 67 Justices of the peace were empowered to issue warrants for the arrest of ecclesiastics who came into Ireland, or remained there in defiance of these statutes, and were commanded 31 to give an account of their work in this respect at the next quarter sessions held in their counties. 68 Finally, it was provided that any justice of the peace or mayor who neglected to enforce this law should pay a fine for every such offence of £100, half of which was to be paid to the informer, and should be disqualified for serving as a justice of the peace.69 An Act was also passed “to prevent Protestants intermarrying with Papists.” If any Protestant woman, heir to real estate or to personal estate value £500 or upwards, married a husband without having first got “a certificate in writing under the hand of the minister of the parish, bishop of the diocese, and some justice of the peace,” and attested by two witnesses that her intended husband was a Protestant, the estates or property devolved immediately on the next of kin if a Protestant; and if any man married without having got a similar certificate that the lady of his choice was a Protestant he became thereby disqualified to act as a guardian or executor, to sit in the House of Commons, or to hold any civil or military office, unless he could prove that within one year he had converted his wife to the Protestant religion.70 Any clergyman assisting at such marriages was liable to a penalty of £20, half of which was to be paid to the informer.71 In order to secure that none of the bishops or regular clergy should escape, the revenue officers in the different districts were instructed to make a return of the names and abodes of all priests on the 27th July 1697.72 According to the digest compiled from these returns there were then in Ireland eight hundred and ninety-two secular priests and four hundred and ninety-five regulars. The 32 houses of the regular clergy were broken up; their property was disposed of or handed over in trust to some reliable neighbour, and the priests prepared to go into exile. 73 During the year 1698 four hundred and forty-four of them were shipped from various Irish ports, several others were arrested and thrown into prison, and a few escaped by passing as secular priests. Many of the unfortunate exiles made their way to Paris, where they were dependent upon the charity of the French people and of the Pope. 74 Similar vigorous action was taken to secure the banishment of the bishops and vicars, in the hope that if these could be driven from the country the whole machinery of the Catholic Church in Ireland would become so disorganised that its total disappearance in a short time might be expected. Several of the bishops had been declared traitors for having supported the cause of James I.I., and had been obliged to flee to the Continent. 75 Two others were shipped in accordance with the law of 1697; three were discovered by the revenue officials, of whom the Bishop of Clonfert was arrested, rescued, and died; the Bishop of Waterford made his escape after a few years of hiding, and the Bishop of Cork was arrested and transported (1703). So that there remained in Ireland only the Archbishop of Cashel and the Bishop of Dromore.76 News of what was taking place in Ireland was conveyed to the Emperor, who instructed his ambassador to lodge a strong protest, but the ambassador was put off with empty promises or with a bold denial of the truth of his information. Nor were these acts allowed to remain a dead letter.77 33 The revenue officials, the magistrates, sheriffs, judges, Protestant bishops, and Protestant ministers joined in the hunt for regulars, bishops, vicars, deans, etc., and generous rewards were offered to all informers.78 The accession of Queen Anne (1702-14) led only to a still more violent persecution. Parliament met in September 1703, and proceeded almost immediately to attack both priests and lay Catholics.79 Most of the bishops were dead or had been driven from the country. The regulars, it was thought, could not survive. It was determined, therefore, to attack the remaining secular clergy in two ways, first by enforcing strictly the laws against Catholic education in 80 Ireland, and by making more severe the laws against going to colleges abroad, as well as by enacting that any priest who entered Ireland after 1st January 1704 should be punished in accordance with the terms of the law laid down previously against bishops and regulars, so that by these means the supply of clergy might be cut off; and second, by obliging all the priests in Ireland to register themselves so that the government could lay hold of them whenever it wished to do so.81 According to this latter measure all priests were commanded to give an account to the clerks of the peace of their district, of their place of abode, their parishes, together with the time and place of their ordination, and were to provide two securities of £50 for their future good behaviour; those who neglected to make this return were to be imprisoned and transported; and it was provided later on that no 34 parish priest could have an assistant or curate.82 To crush the Catholic laymen it was enacted that in case the eldest son became a Protestant his father could not sell, mortgage, or otherwise dispose of the family property; that no Catholic could act as guardian to orphans or minors, but that these should be handed over to the custody of some Protestant who was required to bring them up in the Protestant religion; that no Catholic could purchase any lands, tenements, or hereditaments, or any profits or rents from such possessions, or acquire leases for a term exceeding thirty- one years or inherit as nearest of kin to any Protestant; the estates of a Catholic landowner dying without a Protestant heir were to be divided equally among his sons; no person could hold any office, civil or military, without subscribing to the Declaration against Transubstantiation, and the oath of abjuration, and receiving the sacrament; no Catholics, unless under very exceptional circumstances, could be allowed to live in Galway and Limerick, and no person could vote at any election without taking the oaths of allegiance and abjuration.83 Sir Theobald Butler appeared at the bar of the House of Commons to plead against these measures, and to point out that as no laws of the king were in force in the days of Charles II.84 The proposed bill was in direct opposition to the terms of the Treaty of Limerick, but his protest produced no effect in England or in Ireland. 85 The whole army of government officials, Protestant ministers, and spies were set to work to discover what persons had left Ireland to go abroad for education, to seize all priests found entering the country, and to take measures against those in the country who neglected to register themselves as they had been commanded to do.86 35 One hundred and eighty-nine priests were registered in Ulster, three hundred and fifty- two in Leinster, two hundred and eighty-nine in Munster, and two hundred and fifty-nine in Connaught.87 Against the laity, too, the full penalties of the law were enforced, but yet it is satisfactory to note that in the year 1703 only four certificates of conformity were filed, sixteen in 1704, three in 1705, five in 1706, two in 1707, and seven in 1708.88 It was clear, therefore, that if the Catholic religion was to be suppressed recourse must be had to even more extreme measures. In 1709 an act was passed ordering all priests to take the Oath of Abjuration before the 25th March 1710, unless they wished to incur all the pains and penalties levelled against the regular clergy.89 By the Oath of Abjuration they were supposed to declare that the Pretender “hath not any right or title whatsoever to the crown of this realm or any other the dominions thereunto belonging,” that they would uphold the Protestant succession, and that they made this declaration “heartily, willingly, and truly.” Rewards were laid down for the encouragement of informers, £50 being allowed for discovering an archbishop, bishop, vicar, or any person exercising foreign jurisdiction, £20 for the discovery of a regular or a non-registered secular priest, and £10 for the discovery of a Popish schoolmaster.90 To facilitate the arrest of the clergy it was provided that any two justices of the peace might summon Catholics before them and interrogate them under oath when and where they heard Mass last, what priest officiated, and who were present at the ceremony. 91 Failure to give the required information about Mass, priests, or schoolmasters was to be punished by imprisonment for twelve months or until the guilty person paid a fine of £20.91 36 A pension of £20 a year, increased afterwards to £40, was provided for those priests who left the Catholic Church.92 As regards lay Catholics further measures were taken to encourage the children of Catholic parents to become Protestant by ordaining that in such a case the Court of Chancery could interfere and dictate to the father what provision he must make for such children. Similarly wives of Catholics were encouraged to submit by the promise that the Court of Chancery would interfere to safeguard their interests. Stringent regulations were made to ensure that all pretended converts engaged in the professions and in public offices should rear their children in the Protestant faith, and to ensure that no Catholic could teach school publicly or privately or even act as usher in a Protestant school.93 The priests, though not unwilling to take a simple oath of allegiance, refused as a body to take the Oath of Abjuration, and immediately they became liable to all the punishments directed against the bishops and regulars.94 Wholesale arrests took place over the country; spies were employed to track them down; the men who had gone security for their good behaviour in 1704 were commanded to bring them in under threat of having the recognisance’s estreated; judges were ordered to make inquiries at the assizes; and Catholics were called upon to discover on their clergy by giving information about the priests who celebrated Mass.95 The search was carried on even more vigorously in Munster and Connaught than in Ulster and Leinster, so that during the remainder of the reign of Queen Anne no priest in any part of Ireland could officiate publicly with safety.96 Petitions were drawn up and 37 forwarded to all the Catholic sovereigns of Europe, asking them to intercede for their co- religionists in Ireland, but though many of them did instruct their representatives in London to take action, their appeals and remonstrances produced very little effect. 97 At the same time the laws in regard to Catholic property, and Catholic education were enforced with great severity, particular care being taken that only Protestants should be recognised as guardians of Catholic minors or orphans, and that the guardians should rear the children as Protestants. Against the law, the wishes or even the last testament of a dying father were of no avail.98 During the reign of George I. (1714-27) there was very little improvement in the condition of the Catholics of Ireland. Indeed, in regard to legal enactments their condition was rendered much worse.99 They were obliged to pay double the contribution of their Protestant neighbours for the support of the militia; their horses could be seized for the use of the militia; they were prevented from acting as petty constables or from having any voice in determining the amount to be levied off them for the building and repairing of Protestant churches or for the maintenance of Protestant worship. 100 In 1719 a new and more violent measure was passed by the House of Commons, according to one of the clauses of which all unregistered priests caught in Ireland were to be branded with a red- hot iron upon the cheek. The Irish Privy Council changed this penalty into mutilation, but when the bill was sent to England for approval the original clause was restored.101 For purely technical reasons the bill never became law. In 1742 another bill was introduced and passed by both Houses in Dublin by which all unregistered priests who 38 did not depart out of Ireland before March 1724 were to be punished as guilty of high treason unless they consented to take the Oath of Abjuration; a similar punishment was decreed against bishops, vicars, deans, and monks without allowing them any alternative; all persons adjudged guilty of receiving or affording assistance to priests were to be put to 102 death as felons “without benefit of clergy;” Popish schoolmasters and tutors were to undergo a like punishment, and to ensure that the law would be enforced ample rewards were given to all informers. But when the bill was sent to England it failed to receive the sanction of the king and Privy Council, and was therefore allowed to lapse.103 The results of these laws made to secure the extirpation of the Catholic religion were to be seen in 1731 when a systematic inquiry was conducted by the Protestant ministers and bishops into the condition of the Catholics in every single parish in Ireland. In Armagh there were only twenty-five “Mass-houses,” some of them being mere cabins; in Meath there were one hundred and eight; in Clogher only nine although in addition it was reported that there were forty-six altars where the people heard Mass in the open air; in Raphoe one “old Mass-house,” one recently erected, “one cabin, and two sheds;” in Derry there were nine Mass-houses, all “mean, inconsiderable buildings,” but Mass was said in most parts of the diocese in open fields, or under some shed set up occasionally for shelter; in Dromore there were two Mass-houses, and “two old forts were Masses are constantly said;” and in Down there were five Mass-houses, but in addition the priests celebrated “in private houses or on the mountains.” In the diocese of Dublin it was reported that the number of Mass-houses amounted to fifty-eight, sixteen of which were situated within the city; in Ferns there were thirty-one together with eleven “moveable 39 altars in the fields;” in Leighlin, twenty-eight, besides three altars in the fields and three private chapels, and in Ossory their were thirty-two “old Mass-houses” and eighteen built since the reign of George I. In Cashel there were forty “Mass-houses,” and it was noted particularly that one was being built at Tipperary, “in the form of a cross, ninety-two feet by seventy-two;” in Cloyne there were seventy Mass-houses.104 In Tuam the Protestant archbishop reported that there were Mass-houses in most parishes; in Elphin it was reckoned that there were forty-seven “Mass-houses,” a few of them being huts; in Killala there were four, in Achonry thirteen, in Clonfert forty, and in Kilmacduagh there were thirteen. But in a remarkable fact that in spite of all the legal penalties directed against the priests, and of all the work that was being done by the government officials, the “priest-catchers,” whose profession according to the Irish House of Commons was an honourable one, and by the magistrates, and ministers, there was a very large number of secular priests still ministering to the people and also of friars, who were reported as being active in preaching to the people sometimes in private houses and sometimes in the open fields.105 And it is even still more remarkable that despite the vigilance of the Protestant bishops there were even then over five hundred “popish schools” in some of which the classics were taught, and there were besides several schoolmasters who moved from place to place. 106 40 The Protestant Bishop of Derry announced with a considerable amount of pride that there were not any popish schools in his diocese. “Sometimes,” he said, “a straggling schoolmaster sets up in some of the mountainous parts of some parishes, but upon being threatened, as they constantly are, with a warrant, or a presentment by the church- wardens, they generally think proper to withdraw.”107 During the reign of George II. (1727-60) The persecution began to abate; though more than one new measure was added to the penal laws. Primate Boulter, who was practically speaking ruler of the country during his term of office, was alarmed at the large number of Papists still in the country — five to one was his estimate — and at the presence of close on three thousand priests, and suggested new schemes for the overthrow of Popery.108 The Catholics were deprived of their votes at parliamentary or municipal elections lest Protestant members might be inclined to carry favour with them by opposing the penal code; barristers, clerks, attorneys, solicitors, etc., were not to be admitted to practice unless they had taken the oaths and declarations which no Catholic could take; converts to Protestantism were to be treated similarly unless they could produce reliable evidence that they had lived as Protestants for two years, and that they were rearing their children as Protestants.109 41 Very severe laws had been laid down already against marriages between Catholics and Protestants, but as such marriages still took place, it was declared that the priest who celebrated such marriages was to be reputed guilty of felony, that after the 1st May 1746 all marriages between Catholics and persons who had been Protestants within the twelve months preceding the marriage, should be null and void, as should also all marriages between Protestants if celebrated in the presence of a priest. Later on the death penalty was decreed against priests who assisted at such unions. 110 Finally, through the exertions of Primate Boulter and Bishop Marsh, the Charter Schools were established. They were intended, as was explained in the prospectus, “to rescue the souls of thousands of poor children from the dangers of popish superstition and idolatry, and their bodies from the miseries of idleness and beggary.” The schools were entirely Protestant in management, and the children were reared as Protestants.111 Once a Catholic parent surrendered his children he could never claim them again. In 1745 the Irish Parliament appropriated the fees derived from the licenses required by all hawkers and pedlars to the support of the Charter Schools, and it is computed that between the years 1745 and 1767 these same institutions received about £112,000 from the public funds. Though emancipation was still a long way off, yet after 1760 it began to be recognized that the penal code had failed to achieve the object for which it had been designed.112 42 CATHOLIC RELIEF AND THE 1798 REBELLION Before 1750 there was evidence to suggest that the Penal Laws were falling into disuse. After the Jacobite cause was lost at Culloden in 1746, the wider European Catholic threat to the English monarchy began to decline.113 When the Old Pretender died in 1766 and the Pope refused to recognise his successor, the way was left clear for a more cordial relationship between the Catholic hierarchy and the state authorities.114 Cautious moves for a some recognition of Irish Catholics were enhanced by the acknowledgement of the special status of Catholics in French Canada, which had been ceded to Britain in 1763. 115 The formation in Ireland of the Catholic Committee in 1760 to give representation to Catholic interests was a further indication that attitudes were beginning to change and a sign that social relations were easing between Protestants and Catholics.116 The first step towards Catholic relief was taken in 1744 with the introduction of a new oath by which Catholics might testify their allegiance. 117 This was followed in 1778 by Gardiner’s first Catholic Relief, which enabled Catholics who had taken the oath of allegiance to take leases for 999 years. An Act of 1782 repealed a number of laws against 43 the clergy, however laws marking off ‘papists’ as inferior were not repealed but reaffirmed. Catholics might now open schools but only with the permission of a Protestant bishop. Catholics could purchase freehold land except in parliamentary boroughs where political consequences might arise. It was apparent that the ‘Protestant interest’ was not yet ready to accept the Catholic nation into the fold.118 The revolutionary decade of the 1790’s impacted on all sectors of Irish society, not least the Catholic community. The French Revolution, impending war with France and the rise of the United Irishmen forced the British Prime Minister, William Pitt, to grant further concessions to the Catholics through the 1793 Relief Act.119 Although this legislation was opposed by the Irish Parliament, Pitt’s influence ensured it was passed. It gave the Catholic freeholders the right to vote for parliamentary candidates and to hold more civil and military offices. It would not be until 1829 and Catholic emancipation that the remaining disabilities were removed.120 When the Society of United Irishmen was founded in Belfast in 1791 its immediate aim was to press for the reform of the unrepresentative parliament in Dublin and to seek political rights for Catholics and Presbyterians. 121 The introduction of the Catholic Relief Act in 1793 was a ploy the government to appease the Catholics and prevent their political union with the Presbyterians. When this move failed, the authorities became increasingly alarmed and introduced repressive legislation which banned the United Irish organisation and drove it underground.122 As it was now evident there would be no concessions to political pressure for reform, the United Irishmen were forced to adopt a revolutionary strategy, which would eventually 44 seek the complete independence of Ireland. The Government now moved on two fronts in an attempt to break the non-sectarian appeal of the United Irishmen. First they gave tactic support to the recently formed Orange Order in a bid to secure the loyalty of the Protestant working class membership and established yeomanry corps to provide military assistance in the event of an insurrection.123 Secondly, they began to cultivate the support of the Catholic hierarchy by helping to finance the establishment of the new seminary at St. Patrick’s College, Maynooth.124 The authorities undoubtedly played on the hierarchy’s fears of the spread of French revolutionary anti-clericalism and atheism to the shores of Ireland. As a consequence they hoped the bishops would use their influence to draw the ordinary Catholics away from the United Irish movement. Ultimately however, whenever the Rebellion began in 1798, with the exception of Wexford and a few other counties in Leinster, the majority of Catholics in the country did not take part. At this stage it didn’t matter that it was not the policy of the United Irishmen to destroy religion.125 Given the opportunity they would have wished only to follow the American revolutionary precedent of separating church and state.126 The rebellion, when it came, was brutally crushed by government forces with an estimated 30,000 casualties in little over a month of fighting.127 It left a legacy of bitterness and division between Catholics and Protestants and ushered in the Act of Union in 1801 when Ireland was united to Great Britain. 128 By and large the union was welcomed by the Catholic bishops and better-off Catholics, for it was understood that full Catholic emancipation would shortly follow. However, nearly 30 thirty years would lapse before this understanding became a reality.129 45 EMANCIPATION AND DANIEL O’CONNELL From the Act of the Union to the eve of the famine the two great political questions in Ireland were Catholic emancipation and the campaign for the repeal of the union. Probably the most important issue of all however, was the land question but it was not the problem that most preoccupied politicians until the great famine made it impossible for them to ignore. Indeed there were many secondary problems such as poverty, social disorder, the tithe question, the rise of sectarianism and educational issues, some of which assumed primary importance at certain times and in particular circumstances. In all of these issues the Catholic community was involved in one way or another.130 It was a community that was slowly regaining self-confidence, re-emerging as it was from the severe restrictions of the penal era. Very soon after the Act of the Union it became apparent that Irish Catholics would have to be patient in their quest for full rights in their own land. Robert Emmett’s unsuccessful rising in 1803 was perceived by those with political power, as yet another example of Catholic determination to overthrow 46 Protestant Ascendancy. It was used as another excuse, along with the adverse opinion of George III, for not granting full emancipation.131 The arrival of Daniel O’Connell into the political scene opened the way for a coherent plan of campaign towards securing Catholic involvement in politics at a high level. By 1808 he was playing a leading role in the affairs of the Catholic Committee but it wasn’t until 1823, and the formation of the Catholic Association, that real progress began to be made. This Association, unlike the earlier one, involved the mass of the people, through the payment of a penny a month known as the ‘Catholic rent’132. It also called in the aid of the clergy who were ideally placed as local leaders pressing for Catholic claims. In 1828, in the Clare by-election, an opportunity arose to test Catholic organizational and political strength. It was agreed that O’Connell should contest the seat. As a Catholic he could not sit in a parliament but the law did not prevent him going forward as a candidate. O’Connell duly won a famous victory and the government, headed by the Duke of Wellington, was placed in an awkward predicament.133 Faced with uncertainty as to the reaction of the Irish people and the division in the English parliament, Wellington and the Home Secretary, Sir. Robert Peel introduced a Catholic Emancipation bill, which passed into law on 13 th April 1829. By the terms of the Act all the important remaining restrictions on Catholics were removed. A new oath, which did not contravene the religious beliefs of practicing Catholics, opening the way to 134 parliament and to all but the very highest offices. The negative aspect of the legislation was that it reduced the numbers allowed to vote in elections by raising the franchise entry from 40 shillings to £10. The lesson learned from 47 the campaign for emancipation was that, with proper leadership and disciplined organisation, the Catholic clergy and laity acting together, formed a very potent force in Irish society. One English commentator of the time noted that the Catholic bishops ‘were as much the leaders of the party as the representatives of the church’. The Catholic question was fast becoming the Irish question.135 Throughout the 1830’s after the euphoria surrounding emancipation had died down, there was growing disillusion and a harsh realisation that, for the vast majority of Catholics, the Act of 1829 had made no difference to their daily lives.136 There was a strong belief that the majority community was enjoying no more than token participation, at any level, in the administration of their country. The first phase of the repeal of the union campaign, supported by O’Connell, never got off the ground because of mounting rural disorder brought on by worsening economic conditions and stiff opposition against the payment of tithes to the established church. Also, unlike the emancipation campaign, repeal had no support in the English parliament and a promise by the Whig government to introduce parliamentary reform which would give Ireland more representation at Westminster, weakened O’Connell’s case for an Irish Parliament.137 It was not until 1842/43 that the second phase of repeal got under way. This time the methods of mass agitation and monster meetings that had been deployed so successfully in the emancipation campaign of 1829 were used to put pressure o the new Conservative government under Sir. Robert Peel to give way. Unfortunately this pressure failed to have the desire effect. The vast majority of English politicians agreed that an 48 independent Ireland would weaken Britain’s defences and prepares the way for dissolution of the empire. Conservative, in particular, insisted that repeal would permit an Irish Catholic majority to oppress an Irish Protestant minority and Whigs and Radicals maintained that the Union, if properly managed, could bring peace and prosperity to Ireland.138 United British political opinion encouraged Peel to challenge O’Connell’s non-violent convictions, his commitment to constitutional methods of agitation, and his common sense did not permit him to lead his followers to slaughter in a futile insurrection against disciplined British troops.139 When he surrendered to the government ultimatum, O’Connell removed the most effective weapon from the arsenal of constitutional agitation – the implied threat of physical force if Britain refused to submit to the demands of majority Irish opinion. From here onwards repeal was effectively no longer a live issue.140 Although Peel’s Irish policy was partly concerned with a desire to detach priests from popular agitation, he was also keen to keep on terms with the Irish hierarchy. The major beneficiary of this policy in 1845 was Maynooth seminary, which had its £9,000 annual grant, rose to a permanent endowment of £26,000. A further £30,000 was granted for outstanding repairs and both measures were warmly received by the Irish bishops.141 Peel’s two other attempts of appeasement and conciliation of the Catholic majority were not so well received. The Charitable Bequests Act of 1844, which set up new machinery for supervising the law on bequests and donations, removed a remaining Penal Law restriction on the Catholic Church’s right to inherit or bequeath property. The hierarchy 49 was sharply divided over the provisions of the Act. Bishop Blake of Dromore and Archbishop McHale of Tuam disapproved of the legislation believing it to interfere in the internal affairs of the church, while Bishop Denvir of Down & Connor and Archbishop Crolly of Armagh were in favour.142 In the end a compromise was attitude to the Act was adopted despite the reservations of many clergy and laity. The Irish University Act of 1845 sought to provide University education acceptable to the Catholic conscience, while at the same time avoiding the endowment of a specifically Catholic denominational university.143 A sum of £100,000 was voted for the establishment at Galway, Belfast and Cork of 3 Queen’s colleges where no religious tests would apply and where chairs in theology would be left to private benefactors. A minority of the Bishops believed that the colleges, with some safeguards, ought to be given a trial, but most of the Bishops backed Archbishop McHale’s outright condemnation of the scheme and his demand for a fully Catholic university. At the synod of Thurles in 1850, with Archbishop Cullen of Armagh presiding, the Irish hierarchy forbade Catholics to attend or to accept teaching of administrative posts in the colleges. The following year the Pope endorsed the decision of the Irish bishops.144 50 RELIGIOUS PRACTICE 1800 – 1850 In the first half of the 19th century the experience of being a Catholic varied across the country. The central requirement of Catholic practice, that of attendance at Sunday mass, showed some deterioration from the previous fifty years. In the cities and towns attendance was as high as 75% - 100%, while in rural areas the percentage was much lower and this depended upon whether figures examined covered English speaking or Irish speaking districts.145 Away from the urban areas and especially in the more remote regions, poverty and distance were the two main factors accounting for non-attendance at Sunday mass. Indeed the absence of places of worship and little or no transport were other major factors for low attendance at mass in many parts of rural Ireland at that this time. In the wealthier towns and cities, especially along the eastern seaboard, the building of churches got underway much earlier than in the rest of Ireland, where it was a struggle to gather sufficient funds to build a mass house. Even in the better-off areas building work had to be suspended for years owing to a shortage of money. Where churches were completed 51 they were usually plain buildings whose primary purpose was to shelter as many people as possible.146 This factor was very evident in Drumaroad, as a Charity Sermon was preached in October 1853 to desperately raise funds to complete and finish the interior of the church, which was only completed in 1841, following the great storm of 6 th January 1839, which completely leveled Drumaroad Church during construction.147 One requirement now was for the provision of railed-in sanctuaries around the altar and a separate sacristy for the priest to vest for mass. The churches were locked during the week and there was no reservation of the Blessed Sacrament. The priest said mass in the church only on Sunday and holidays. In the practice of sacraments there were many variations between town and country. In the towns, the parishioners were encouraged to use churches for baptisms and marriages whereas in the country districts both sacraments still took place in the home or in the priest’s house, as churches were fewer and most ill equipped. What helped most in getting people to the sacraments of confession and the Eucharist was the practice of ‘stations of confession’. This included the hearing of confessions, catechism of the children by lay members of the church and concluding with mass and instruction from the priest.148 By the 1840’s priests began to wear their distinct dress, which was made compulsory after the Synod of Thurles in 1850. The ratio of priests to people varied over the four provinces and within the dioceses. In Ulster in 1840 the Derry diocese had one priest to every 2,458 Catholics while the Tuam diocese in Connacht in 1834 was much worse, with one priest to every 3,678 people. Ulster differed from other provinces in that it 52 clung to an archaic pattern of clerical recruitment, which provided obstacles to clerical deployment by the bishops.149 Many priests still came from families who regarded themselves as descended from landowners dispossessed by the plantations. Their people helped them to the priesthood, and in return it was expected that they would have the right to minister among them and that the bishop would have no right to remove them.150 Such priests cold normally count on popular support and this could and did lead to violent opposition to the bishop’s nominee. It was common enough for him to be refused admittance to the chapel and the scandal was often grave.151 53 THE GREAT FAMINE The Great Famine – An Gorta Mór in Irish 152- was the greatest catastrophe ever to effect Ireland in the mid nineteenth century between 1845-9. 153 Contributing to the uniqueness of the Famine was the then unknown cause of the potato blight, the fungus phytophthora infestans. It decimated the potato crop in 1845, 1846, 1848, and 1849, with disastrous consequences for a population over half of whom had become dependent on potatoes as their sole or principal item of diet.154 Although nobody knows exactly how many people died from starvation or disease in this terrible tragedy, estimates range between one and two million.155 Many millions crossed the Atlantic in fever-infected coffin ships made the shorter trip to the mainland Britain. The ‘great hunger’ as it came to be called, left the surviving Irish at home and abroad with bitter memories of how badly they had been treated by their English partners in the Union.156 By the mid 1840’s most Irish people were dependent on the potato for food and survival. When the potato blight first struck in September 1845, this alarming dependence on the fate of a single crop left a percentage of the population in a very vulnerable position. 157 About one-third of the crop was lost in 1845 and the total crop in 1846 was affected. In 54 1847 the blight was less virulent but this brought little improvement as many people, in despair and hunger, had few seed potatoes left to plant. A further crop failure in 1848 was compounded by a poor grain harvest. In 1849 the blight was less severe and by 1850 it was clear that the disease was on the wane.158 The famine hit hardest in the south and west of the country, however no area escaped entirely the misery of those years.159 while parts of Ulster, especially the northeast, were saved from the worst ravages of the hunger and pestilence. Monaghan, Cavan, and Donegal suffered greatly. Even in parts of County Down there were pockets of extreme distress.160 Such was the seriousness of preventing further disease to potato crops in 1845 that a special report concerning the potato crop was printed in the Down Recorder on November 1st 1845. The following is a copy of the actual report: “THE POTATO CROP REPORT OF THE COMMISSIONERS APPOINTED BY GOVERNMENT TO INVESTIGATE THE POTATO DISEASE, &c Board Room, Royal Dublin Society, 24th October 1845 My Lord – We, the undersigned Commissioners, appointed by her Majesty’s government, to report to your Excellency on the state of the disease in the potato crop, and on the means of its prevention, have the honour to inform your 55 Excellency that we are pursuing our inquiries with unremitting attention. We are fully sensible of the important and difficult nature of the inquiry, and therefore, are unwilling to offer, at the present moment, any final recommendations, as we are still receiving evidence, and awaiting the results of the various experiments now in progress. But, at the same time, we ought to state to your Excellency, that we have reason to hope, that the progress of the disease may be retarded by the application of simple means, which, we trust, may appear worthy of adoption, until we are enabled to offer further recommendations. In the present communication we avoid entering into any account of the origin or nature of the disease; but we would particularly direct attention to the ascertained facts, that moisture hastens its progress, and that it is capable of being communicated to healthy potatoes when they are in contact with such as are already tainted. A knowledge of these facts, determined as they have been by experiment, and agreeing with the information obtained as to the causes and nature of the disease, lead us to propose the adoption of the following plan for diminishing the evils arising from the destructive malady: - In the event of a continuance of dry weather, and in soils tolerably dry, we recommend that the potatoes should be allowed, for the present, to remain in the land; but if wet weather intervene, or if the soil be naturally wet, we consider that they should be removed from the ground without delay. When the potatoes are dug out of the ground, we are decidedly of the opinion that they should not be pitted in the usual way, as the circumstances under which 56 potatoes are placed in ordinary pits are precisely those which tend to hasten their decay. We recommend that potatoes when dug, should be spread over the field, and not collected into heaps, and if the weather continue dry and free from frost that they should be allowed to lie upon the field for a period of time not exceeding three days. The potatoes, after being dried and improved in their power of resisting disease by the means proposed, should be then sorted, by carefully separating those which show any tendency to decay. The potatoes, which appear to be sound, should then be placed about two inches apart in a layer, and over each layer of potatoes should be placed a layer of turf ashes, or dry turf mould, or dry sand, or burned clay, to the depth of a few inches. Thus will be formed a bed of potatoes, each potato being completely separated from the other by a dry absorptive material; upon this bed another layer of potatoes should be spread in like manner, and be also covered with the dry materials employed; as many as four layers may thus be placed one above the other, and when the heap is completed, it should be covered with dry clay, straw, heath, or any other material adopted to protect it from rain. In the event of weather becoming wet, these recommendations are not applicable. In that case we would advise the potatoes to be packed in small heaps, with either straw or heath interposed, and well covered; in such a situation they should become as well dried as seems practicable under the circumstances. When outbuildings exist, it would be advisable that this mode of temporary packing 57 should be carried on in those places. If there be no out-houses, the heaps may be left in the open field. We, however, particularly recommend that potatoes should not be removed into inhabited rooms. With regard to the treatment of potatoes already attacked with disease, we have to state that, in this early stage of our investigation, we do not feel justified in proposing to your Excellency any mode of positive treatment-this subject we reserve for a future report; but we may remark that exposure to light and dryness in all cases retards the progress of alterations, such as the disease in question, and we therefore suggest that all such potatoes should, as far as possible, be so treated. We do not mean to represent that these recommendations, if carried into effect, will prevent the occurrence of disease in potatoes, but we feel assured that the decay will extend less rapidly and less extensively under these circumstances than if the potatoes when taken from the ground be at once pitted in the usual manner. Neither do we offer these suggestions to your Excellency as a final means of securing the crop, but merely as a method of retarding the progress of an enemy whose history and habits are yet but imperfectly known, whilst we endeavour to ascertain the means of more completely counteracting its injurious effects, if any such can be discovered. All of which we submit to your Excellency’s consideration, and remain, your Excellency’s obedient and faithful servants. ROBERT KANE 58 JOHN LINDLEY LYON PLAYFAIR” 161 In the famine’s first year, Robert Peel’s administration introduced schemes of public works so that labourers could earn money with which to buy food. A reserve supply of Indian meal was purchased to be used in emergency to counteract price rises brought about by the food shortage.162 When the Whig Government replaced the Conservatives in 1846 there was a major change in policy towards Irish distress. The new administration was deeply committed to the doctrines of free trade and private enterprise.163 It argued that famine relief should not interfere with normal commercial activity, discourage personal initiative or make the people dependent on government charity. The result was a failure to design public works projects which would stimulate the economy or provide enough food to meet immediate needs.164 The fact that during the famine more food was exported to England than would have fed up to three times the population is a major indictment of Whig policy at this time. It also undermines the argument, current at that time and since, that over-population in Ireland called on the soil to bear a burden beyond its capacity.165 The top priority in the Whig relief programme was the provision of employment, not food.166 All public works were placed under a completely reorganised Board of Works and the costs were to fall on property owners in the distressed districts. 167 In other words the Government was keen to make landlords meet the cost of a crisis widely blamed on their greed and negligence, and to ensure that local taxpayers did not evade their share of the burden of financing relief. 168 As the famine worsened across Ireland, some local 59 landlords in County Down did understand the hardship and poverty which their tenants were enduring as a result of the poor potato crops. Rev. William Brownlow Forde of Seaforde placed in the Down Recorder on 3 rd October 1846 a notice to inform his tenants that no evictions would take place on his estate for that year.169 Also, as part of the proposed public works organized under the Labour Relief Act (9 & 10 Vic. c. 107), landlords, Rev. William. Brownlow. Forde of Seaforde and D. S. Kerr, Esq., MP, decided upon a number of drainage projects within Kinelarty and Lecale.170 Rev. William Brownlow Forde placed a notice in the Down Recorder on 12 th December 1846 to inform his tenants that money would be lent at five per cent over a period of ten years for farmers undertaking drainage to their farms and other improvements to the land. The following article appeared in the Down Recorder: “DRAINAGE IN KINERLARTY The Rev. W. B. Forde and D. S. Kerr, MP, lately held meetings of their tenantry on their respective estates, to consider what was best to be done for the relief of the small farmers and labourers. It was agreed that the drainage of farms was best to be done for the relief of the small farmers and labourers. It was agreed that the drainage of the farms was the best thing that could be done in the present emergency. Accordingly, extraordinary presentment sessions will be held in Seaforde, on Monday, for the Barony of Kinelarty, when sums for draining purposes will be presented. The two-landed proprietors already mentioned have given the required 60 guarantee. Some of the money will be lent to small farmers at five per cent, to be paid in ten years. Thus they will be paid in the first instance for draining their own farms, while the increased productiveness of the land will more than enable them to repay the loans. Some public works will be of immense benefit; they will afford employment, fertilize the soil, and beautify the face of the country.”171 Influx into the workhouses in Ulster seems to have begun in October 1846, as the Down Recorder kept a documented weekly check on the number of paupers being admitted into the Downpatrick workhouse, which was full before the end of February 1847. 172 In Ulster many of the workhouses setup to feed the poor were now filled. 173 By the end of 1846, twenty-one of the forty-three Ulster unions were filled to capacity. 174 The initial pressure on the workhouses, which became more critical in the new year, brought about a serious of major problems for the boards of guardians.175 The first and most obvious was accommodation. Second, there was the problem of provisioning. Third, while none of the unions wholly or substantially in County Down experienced the epidemics which struck most workhouses in the spring and the early summer of 1847, there was still the acute problem of the care of the sick and the constant fear of epidemic conditions.176 Finally, an enormous and prolonged financial problem dogged most boards of guardians; it was exacerbated by the expense, first, of the Temporary Relief Act in the period from April to August 1847 and, more seriously, of the introduction of unwanted outdoor relief under the extended Irish poor law from august 1847 onwards.177 61 As workhouses filled up, all kinds of devices, most of them temporary were employed to extend accommodation. The most usual was the erection of ‘sleeping galleries’ around the large common rooms such as dining halls, dormitories or wards.178 Wooden sheds, for which plans were available from the poor-law commissioners, were erected in woodhouse yards.179 They were already in use by the turn of the year in Belfast and Bandbridge and were being organized in Newtownards. 180 Guardians could rent houses or other buildings near the workhouse as temporary accommodation. Occasionally, workhouse buildings were converted; in others, the problem was solved for a time by moving people around the existing accommodation. 181 Pressure for admission into the Bandbridge workhouse was by far the most dramatic of the County Down unions.182 In October 1846, 165 people were admitted. 183 Similar numbers were again admitted in November, followed by a staggering 401 in December.184 By Christmas the workhouse was over the limit of 800, and reached 900 by the end of the year.185 The Downpatrick workhouse, built to contain 1,000 paupers, was the largest workhouse in the County.186 In the opinion of the Assistant Poor-Law Commissioner Edward Senior, who was responsible for the twenty-one unions in counties Antrim, Derry, Tyrone, and 187 Down, Downpatrick was the ‘most favourably circumstanced union he knew’. From October 1846 the Down Recorder began to document the ‘expected influx’ to the workhouse.188 In the first week of that month, eleven paupers were admitted; in the third week, forty one, and in the second week of November, fifty one (‘chiefly women and children’), this brought the number in the workhouses to a record. In the Down Recorder it stated: 189 62 “There are now 523 paupers in this house, being 28 more than the largest number ever on the books at one time before”. 190 At the first meeting of the guardians in December, ‘the admission of paupers was the 191 principal business’. The press, like the guardians, paid close attention to able-bodied workmen entering the house.192 Among the forty-one admitted in the third week of October were some weavers, ‘who stated they were able to earn but 4s. a week’, a reminder of the serious slump in the linen trade, which continued throughout 1847. 193 Another record set for the Downpatrick workhouse, was in the week before Christmas, when ninety-five paupers were admitted, the highest number ever in one week. 194 Over the next few weeks admissions were in the sixties per week.195 In 1847 following another poor crop of potatoes Rev. William Brownlow Forde obtained potato seed from Scotland and distributed two stone in weight to each tenant to plant. 196 However, as the situation worsened ideology had to be set aside and soup kitchens were opened throughout the country to supply food directly to the starving, without cost or imposition of a ‘work test’. 197 From September 1847 the soup kitchens were closed, with the authorities insisting that further relief should come from the workhouses run under the revamped poor law system.198 In the work house penal discipline, overcrowding and bad diet produced appalling conditions, encouraging the rapid spread of disease. 199 As many as 930,000 people received relief within the workhouses in 1849. 200 Many of the poorer unions were simply unable to pay for their relief programmes. To overcome this problem the government put a special rate-in-aid levy on all rateable property across Ireland.201 The liability of the landlords for the entire rates on holdings below a valuation of £4 made them anxious to rid their estates of such expensive holdings.202 63 This meant evicting small holders and demolishing cabins. 203 A further agent of eviction and misery was the infamous ‘Gregory Clause’ of the 1847 Poor Law Amendment Act by which anybody with a holding or more than a quarter of an acre was excluded from relief.204 It is estimated that up to half a million people were evicted in the worst three years of the famine, which serves to hi-light the central role of the eviction in the creation of the catastrophe.205 The stories of death, degradation and despair, which were reported by the newspapers, horrified readers everywhere and charitable donations poured in from many parts of the world. Whole families were wiped out and many more were broken up forever.206 From a religious perspective, anti-Catholicism certainly figured in British responses to Irish hunger. Many English, Scots, and Welsh believed that poverty and ignorance were part and parcel of Catholicism, and that the Irish were paying for their religious choice. Sectarian prejudice influenced Charles Trevelyam, Undersecretary of the Treasury and the man most responsible for government relief measures, who proclaimed the famine a divine punishment on a wicked, perverse people. 207 Although clergymen all denominations were active in assisting the poor throughout famine years, unfortunately a small minority of them, mainly connected to the Established Church, attempted to make ‘religious conversion’ a condition in the distribution of food which gave rise to the term ‘soupism’.208 This distasteful proselytism left a legacy of ill which lasted long after the event.209 One might ask the question of how clergymen actually died during the famine, compared to the millions of starving people also living on the land? 64 History of Drumaroad The name Drumaroad comes from the Irish derivation ‘Droim an Róid’ [drim an rodge], which means ‘ridge of the road’, the road in question maybe that from Ballynahinch to Castlewellan, which passes through the townland. An earlier spelling of Drumaroad dating back to 1635 is ‘Ballydromerode’. 210 Drumaroad is a small townland, which can be traced as far back as the fifteenth century. Drumaroad, before the middle Ages was under the barony of Kinelarty, which was controlled by the mighty McCartan Clan. Up until the 1600s, the McCartans were still prominent, and in control of much of mid- Down, the McCartan strongholds included Drumaroad, and also adjoining townlands such as Loughinisland, Drumnaquoile, Magheratimpany, Ardilea, and the neighbouring town of Ballynahinch.211 The Barony of Kinelarty, anciently Kinelfagarty, derives its name from ‘Cenel Faghartaigh’ (the race of Faghertaigh), from whose grandson Artan, are descended the MacArtans (McCartan) who supplied chiefs to the territories of Kinelarty and Dufferin.212 Sir. Henry Sydney, in 1575, states: - “From thence I came to Kinnaliartie or MacCartains Countrie, which I found all desolate and waste, full of thieves, outlawes, and all unreclaymed People; none of the old owners dare occupie the land, because it pleased her Majestie to bestow the Countrie upon Capten Nicholas Malbye.”213 65 The Barony of Kinelarty was also called McCartan country, due to the fact that the McCartans dominated it. In 1605 Phelim Mac Artan (McCartan) and his son Donal Orge relinquished one third of their lands called Killinartie (Kinelarty) to Edward Lord Cromwell. 214 Following the death of Lord Edward Cromwell in 1607, Mathew Forde, who owned an estate near Coolgreaney in Co. Wexford, purchased all of Cromwell’s land (formerly McCartan territory) for the sum of eight thousand pounds.215 Earliest maps mentioning Drumaroad date back to 1655. Maps such as Sir William Petty’s, were drawn between 1654 and 1656 to create baronial and parish maps of Kinelarty, under which Drumaroad was a townland. Marshal Bagenal’s account of the territory in 1586 states: - Kinalewrtie, otherwise called McCartan’s countrey is likewise woodland and boggy; it liethe betweeene Kilwaren and Lecahull. In tymes past some interest therein was geven to Sir. N. Malbie, but never by him quietlie enjoyed: nowe the Capten thereof is Acholie McCartan and doth yeld onlie to the Queen. He is able to make about 50 footemen and no horsemen.”216 In 1659, a total of 9 people lived in the townland of Drumaroad, of which 6 were Irish, and three were English & Scots planeters. This is by far the earliest record of people living in Drumaroad.217 66 It is also interesting to note that the name of Richard Savage is recorded beside Drumaroad. Drumaroad is listed in the County Down section of the Census of Ireland as Dromrod (Drumaroad).218 PENDER CENSUS OF IRELAND 1659 67 By kind permission of Public Records Office for Northern Ireland Petty’s Baronial Map of Kinelarty 1655 Drumaroad is mapped as Drumcoade Parish 68 By kind permission of Public Records Office for Northern Ireland Under Downpatrick Union, the townland of Drumaroad, was listed under Seaforde electoral division. Surrounding townlands such as Claragh, Drumnaquoile, and Dunturk were also listed.219 On the 31st July 1838, “An act for the more effectual Relief of the Poor Law in Ireland” was enacted, and with its enactment, Ireland was divided into Poor Law Unions.220 By 1847, there were 130 unions, and subsequently some of these unions were 69 subdivided into two or more unions, so that by the time Richard Griffith finished his extensive survey known as Griffith’s Valuation, in 1864, there were 163 unions.221 In each Poor Law Union there was established a workhouse, with a market town as its centre, and the union itself included an area of about ten miles radius from the workhouse.222 The boundary of each union had no relation to that of the barony, county or civil parish included in the union.223 The purpose of the union was to collect rates from the inhabitants to provide for the poor and destitute living in that union. 224 Griffith used the Poor Law Union as the geographical value of his valuation to replace the loss of the Irish census.225 By 1864, when the civil registration of births, and deaths in Ireland was made compulsory for the country, the Poor Law Union was used as a Superintendent Registrar’s District (SRD), and within each such District, a Dispensary District or Registrar’s District was created (RD). On a quarterly basis, each District Registrar sent the certified record of births, and deaths to his Superintendent, who in turn sent these records to the Registrar General in Dublin.226 The Registrar General then indexed these records for the entire country, and these indexes are available to the general public to search in Dublin. When a birth, death or marriage is found, by payment of a fee, one may order a copy of that certificate.227 In the Census of Ireland for 1861, Drumaroad was listed as a townland comprising of just over 803 acres. In 1841 the population of Drumaroad was 512, and the number of inhabited buildings was 93. By 1851, after the potato famine the population had 70 decreased by 111 to 401, and the number of inhabited buildings was 76. In 1861 the population in Drumaroad consisted of 151 males, and 167 females, totalling 318. The number of buildings inhabited in 1861 was 73. The Poor Law Valuation of Drumaroad in 1851 was £584 and 2 shillings.228 1861 CENSUS OF IRELAND FOR ULSTER BARONY OF KINELARTY By kind permission of Public Records Office for Northern Ireland The Griffiths Valuation of 1863 gives for that time the most detailed breakdown of occupiers living in the townland of Drumaroad. William B Forde was the Lessor of the majority of lands in Drumaroad, with the exception of some land in Drumaroad, which was sublet by Hugh Shaw, James Savage, John Hanvey, Eliza Keenan, Edward Smith, Francis Milligan, and Henry Maguire. 71 Drumaroad Church, and Drumaroad National School, is, also listed in the Griffiths Valuation with a total annual valuation of rateable property of £15, and ten shillings. Hugh Shaw, William M’Comb, Edward Smith, Henry Maguire, James Savage are amongst the people listed with areas of land over 30 acres. Hugh Shaw is listed on the Griffiths Valuation of 1863 as renting of William Forde; houses, corn mills, flax mills, kiln and land. In 1886, George Henry Bassett makes reference in his book to a number of local prominent Farmers, and Landowners in Drumaroad. John Hanvey, S. M’Comb, J. Savage, P. Savage, and D. Shaw are listed. GRIFFITH VALUATION OF DRUMAROAD TOWNLAND 1863 72 By kind permission of Public Records Office Of Northern Ireland Drumaroad Parish throughout the Centuries 73 Drumaroad was once part of the ancient civil parish of Drumcaw, which also belonged to the entire civil parishes of Ballykinler and Tyrella. 229 In A. D. 1718 the townlands of Ardilea, Claragh, Clough, Drumanaghan or Drumulcaw, Drumcaw, Dunturk, Knocksticken, Scrib, and Drumaroad were made by Act of Council part and parcel of the civil parish of Loughinisland.230 O’Laverty states: “The old chapel of Drumaroad, in the civil parish of Drumcaw is supposed to have been one of the five “Mass Houses” in the County of Down mentioned in the Protestant Bishop’s report in 1731, to the House of Lords, which were built before the reign of Queen Anne. According to tradition, it owes its origin to Edmund Savage, Esq., of Drumaroad, who represented a branch of the Portaferry family, which was located in that townland. In 1838 a new chapel was commenced, but it was blown down before its completion in the great storm of the 6th of January 1839. The present chapel was commenced and finished in 1841.”231 J. W. Hanna states: “In 1718, by act of the Privy Council, in accordance with a petition dated 20 th March, same year from Edward Smith, Bishop of Down & Connor. John Fletchers Precentor of Down, and Samuel Redmond, Vicar of Kilmore, the parish of Drumca was made part and parcel of Loughinisland parish; the four townlands of Teconnett, Magheralone, Rosconnor and Murvaelogher 74 being disannexed from the latter parish, and annexed to Kilmore, but in the Roman Catholic economy Drumca is still a separate parish under the popular name of Drumaroad, and annexed to the parished of Ballykinlar and Tyrella.”232 In the Journals of the House of Lords Volume III, 1784, no specific reference is made to ‘Drumaroad’ being one of the five Mass Houses supposedly mentioned in the Protestant Bishop’s report in 1731 as to the state of Popery in County Down.233 However, the Journal of the House of Lords Volume III is only an extract version of various reports, and is not a full and definitive version of all reports given in the House of Lords for that particular period. JOURNALS OF THE HOUSE OF LORDS VOL III 1727 - 1752 75 By kind permission of Special Collections Department -Queens University Belfast 76 EXTRACT FROM HOUSE OF LORDS JOURNALS VOLUME III FOR 1731 NUMBER OF MASS HOUSES IN COUNTY DOWN By kind permission of Special Collections Department -Queens University Belfast A predecessor and relative of Father Patrick Curoe in Tyrella and Drumcaw (Drumaroad) was ‘the old Priest’, Father Richard Curoe, who was appointed to the parish of Ballykinlar on the 17th March 1778.234 When Dr. Hugh McMullan became Bishop a year later he decided that the parish was too extensive and informed Father Curoe of his intention to take away Drumaroad and annex it to Loughinisland.235 Father Curoe objected, claiming that he had been canonically appointed to the whole parish and that the Bishop could not deprive him of it. He continued to celebrate Mass in Drumaroad, and finally the Bishop forbade him to 77 minister here.236 On appeal to Rome through the Primate, Dr Blake of Armagh, the case was settled in favour of the parish priest. 237The Pope decided that Drumaroad was part of the parish to which Father Curoe had been canonically inducted and the Bishop was 238 prohibited from ‘disturbing him in the enjoyment of his lawful rights.’ In due course, the Bishop, at a conference of clergy promulgated the terms of the Papal rescript. Father Curoe then asked the bishop to transfer him to Kilmore Parish, to which he was appointed in 1780 and in which he remained and worked for 64 years, dying at the age of 102. 239 In 1807 because of the continuance of burials the graveyard in Drumaroad was consecrated by Bishop Patrick Mc Mullan when Fr. John McCartan was Parish Priest, and his brother, Hugh was curate. 240 The oldest inscribed headstone in the graveyard is that of “Hugh McNamara of Creib (Scrib) who departed ye life March 15, 1789, aged 43 years and his wife Ros Smyth died November ye 1 1795 aged 52 years”. 241 Even though Drumcaw Church was still in use until after 1780, as well as the Friary in Drumnaquoile townland (after 1760) and Clanvaraghan Church in the townland of Clanvaraghan being built in 1785, it seems that Drumaroad “Mass House” continued in existence.242 Today, there is still standing some remains of the old church of Drumcaw, 243 (Druimcatha-the battle-ridge). During penal times, Catholics were pushed out of this area, into the more mountainous ground of Drumaroad.244 78 Remains of the Old Church of Drumcaw Private Collection – Patrick J Clarke To avoid the risk of an uprising in Ireland, the British Parliament passed the Roman Catholic Relief Act in 1829, which granted Catholic Emancipation.245Nine years after the Catholic Emancipation Bill had been passed, it was decided to construct a new church, and in 1838 it was decided to rebuild the Church at Drumaroad. Work commenced and the Church was dedicated to St. John the Baptist.246 The Ordnance Survey Memoirs of Ireland book, Volume Seventeen, Parishes of County Down IV, 1833-37, described Drumaroad Church as a: 79 “Roman Catholic chapel of Drumaroad, in the townland of the same name; south east of the road between Castlewellan and Ballynahinch, at the distance of 5 and a half miles from the former, is a thatched old building in bad condition without seats and with a mud floor. It is of the following form and dimensions: [Ground plan, main dimensions 58 by 38 and two-third feet, “T” shape]. Incumbent the Reverend Patrick Curoe, parish priest, Curate the Reverend Francis McKenny.”247 However, before the building was completed the ‘Night of the Big Wind’ occurred on January 6th 1839, and sweeping across the land, devastating acres of crops, forests, and houses, tumbling down hundreds of hay and corn stacks heavenwards. Alexander Knox states: “In the great storm of January the 6 th 1839, no fewer than sixty thousand trees were blown down here and, on the same night, the neighbouring chapel of Drumaroad was also leveled with the ground, by the violence of the hurricane”. 248 It was also stated in the Down Recorder on January 12th 1839 that “Drumaroad chapel within three miles of Clough has been completely leveled”. 249 From these two statements, it is certain that sufficient damage was caused to the new Drumaroad church, which put the work back two years. The present church was finally completed in 1841. 80 The Milligan brothers who were well known and highly esteemed carpenters in Drumaroad recommenced the task of replacing the roof at Drumaroad Church in 1841. 250 O’Laverty states: “A reliquary which hung above the altar of the old chapel of Drumaroad belonged once to the friary. It is described as gilded, and closed with a double door. It was removed at the rebuilding of the chapel, and seems to be lost.”251 This may have been due to the renovations that were being carried on in the vicinity of the Reliquary and so it had to be moved and that therefore the ‘new’ chapel was being rebuilt on the site of the old chapel. In the Parliamentary Gazette of Ireland, 1844-45, reference is made to Drumaroad Roman Catholic Church. The following article gives a very detailed and precise account of the various types of religious Churches, including Drumaroad. The article also makes reference to the numbers of population living in the various townlands, and their religion, as well the number of houses, and the description of the land. It is interesting to note that Col. Forde, as landlord for many of the tenants in Drumaroad, was a large financial contributor towards the running of various Sunday schools throughout the Barony of Kinelarty. “LOUGHINISLAND, a parish in the barony of Kinelarty, 4 and three quarter miles, west-south-west of Downpatrick, Co. Down, Ulster. It 81 contains the town of Clough, and the villages of Seaford and Anadoran: see these articles. Length southward, 5 miles, extreme breath four and a half; area, 12,485 acres, 3 roods, 14 perches, - of which 124 acres, 3 roods, 7 perches are water. Pop., in 1841, 6,551. Houses 1, 189. Pop., in 1841, exclusive of Clough and Seaford, 5,742. Houses, 1,048. About one-half of the land is of first-rate quality; and the remainder is tolerably good. Loughinisland Lake, which gives name to the parish, is situated on the eastern border; and contains an islet on which stood the original parish-church. A cromlech occurs at the north-end of the lake; and the ruins of a chapel near the west side. The seats are Mount-Pleasant, Draper hill, and Seaford, - the last beautiful residence of Mr. Forde. The road from Newry to Downpatrick traverses the interior. - This parish is a rectory, a separate benefice, and the corps of the precentorship of Downpatrick Cathedral, in the dio. Of Down. Tithe composition and gross income, 35550; nett, £501 6s 11 and three quarters pence. Patron, the diocesan. A curate has a salary of £64 12s. The church is situated at Seaford, and was built about the year 1720. Sittings 400; attendance 300. The Presbyterian meeting house, formerly of Synod of Ulster, is attended by 300; the Presbyterian meeting house, formerly of the Secession Synod, by from 100 to 200; and the Presbyterian meeting house connected with the Presbyterian of Antrim, by from 100 to 300. The Roman Catholic chapels of Loughinisland and Drumaroad have an attendance of respectively 900 82 and 600; and, in the Roman Catholic parochial agreement, are united to the chapel of Tyrella. In 1834, the parishioners consisted of 960 Churchmen, 1,624 Presbyterians, and 4,132 Roman Catholics; 3 Sunday schools were usually attended by about 455 children; and 7 daily schools had on their books 305 boys and 276 girls. One of the daily schools was salaried with £6 from the London Hibernian Society; each of two, with £8 from the National Board; one with £30 from Erasmus Smith’s fund; one with £8 from Col. Forde; one with £12 from Col. Forde; and one, with ££22 15s from Col. Forde, and £8 from the Association for Discountenancing Vice.”252 In October 1853 a charity sermon was preached at Drumaroad Church in an effort to desperately raise funds to complete and finish the interior of the Drumaroad Church and to also raise funds for a new schoolhouse, which was completed a year later. Below is a news article, which was published in the Down Recorder on 23rd October 1853, outlining the necessity to raise funds to complete the Church and a new schoolhouse. Charity Sermon at Drumaroad Roman Catholic Church “The chapel at Drumaroad skirting the mountainous range of Sliabh-an- uisge, in the old parish of Drumcaw (episcopally united to the parish of Tyrella for the last two centuries and of which the Rev. Patrick Curoe is the present pastor), was one of the earliest built in the diocese of Down, 83 subsequent to the revolution of 1688, under the auspices of that branch of the family of Savage, of The Ards, known as "Drumaroad Savage", who continued faithful to the religion of their ancestors. The old chapel having become ruinous, the parishioners, who are principally small farmers, from their own resources, built a new church about the year 1838, which was blown down and totally destroyed in the great storm, which took place on the 6th January 1839. Undeterred by this calamity, they again proceed without other aid than their own, to erect a new building, which has been for some time covered in, but as yet remains unfinished, owing to the want of funds, the interior requiring to be plastered etc and the side galleries to be erected. They are now desirous of also building a schoolhouse, for the purpose of imparting to the rising generation the blessing of a good elementary, moral and religious education; but without assistance they will be unable to achieve their laudable and noble objects. To assist in doing so, and for the purpose of paying off a pressing debt, their worthy pastor found it necessary to call on the generous benevolence of the public and on the 16th inst., a charity sermon was preached in Drumaroad, by the Rev George Maguire Parish Priest of Kilmore, on which occasion the house was densely crowded by parties from the surrounding neighbourhood, Clough, Downpatrick, Castlewellan etc. 84 After the sermon which was most eloquent and happily delivered, a collection was made, the following gentlemen acting as collectors: - Edward Murphy, solicitor, Downpatrick; John Cromie, Scrib; Hugh Shaw, Drumaroad; W. Russell Graham, solicitor, Ballykinler, Clough: Andrew McCammon, Nutgrove; J.W. Hanna, Downpatrick; Mathew Blackwood, Drumakelly; P. Mooney, Castlewellan; Hugh Murray, Clough; and Patrick Cusack, Seaforde. The collection amounted top upwards of 95 shillings, which it is hoped and expected, will be considerably increased by subscriptions from parties who were unable to attend and who take a deep and lively interest in the promotion of works of charity.”253 Fr. Patrick McMullan, P. P., had been appointed Parish Priest of Kilmegan in 1784, and lived in a house on the edge of the Ballywillwill Estate, while Clanvaraghan Chapel was being built in 1785.254 Following the death of Fr. William MacMullan, P. P., of Kilmegan, in 1824, Fr. John Smith, P. P., rebuilt Clanvaraghan chapel in 1825, and supposedly added at the same time, what is now known as ‘old Clanvaraghan Graveyard’ beside the chapel.255 Clanvaraghan chapel continued in existence until 1937, when the last Mass was said at 9.00am, on Sunday 26th September, 1937.256 85 OLD CLANVARAGHAN CHURCH By kind permission of Mr. Jim English, Clanvaraghan. INSIDE OLD CLANVARAGHAN CHURCH By kind permission of Mr. Jim English, Clanvaraghan. O’Laverty states: - 86 “While these sheets were passing through the press, the Rev. James Mc’Aleenan, P. P., died on the 22nd of February, 1876, aged 88 years, and was interred within the Church of Aughisnafin. After his death, the parish of Kilmegan and a portion of the united parish of Drumcaw, Ballykinlar, Tyrella, and Rathmullan were re-arranged by the Bishop. The districts attached to the Churches of Clanvaraghan and Drumaroad were formed into a new parish, of which the Rev. John McCourt, P. P., Ballygalget was appointed, April 5th, 1877, the first parish priest. Since Father Mc Court’s appointment, Col. W. B. Forde kindly granted to him the lowest legal rent a lease in perpetuity of the site of the church and the graveyard of Drumaroad, which had up to that time held by a sort of prescription; by the same lease he also granted additional ground for the site of a Parochial House.”257 Some form of rent was being paid to Col. W. B Forde, as a letter dated 11 th September 1877 from James Murland & Co. Solicitors was written to Mr. Alexander of the Lodge, Seaforde, stating: “On the other side I send you memorandum of the rent of the chapel at Drumaroad. Please let me know if my calculation is correct.”258 Letter from James Murland & Co. Solicitor regarding rent on 87 Drumaroad Chapel 1877 By kind permission of Public Records Office for Northern Ireland 88 In April 1877, the townlands of Drumaroad, Dunturk, Drumanaghan, Scribb, Clara, Drumcaw, Clanvaraghan, Slieveniskey, Ballywillwill, and Drumnaquoile were annexed from the parishes of Ballykinlar and Tyrella, Parish and Kilmegan Parish, and formed the newly created parish of Drumaroad & Clanvaraghan. 259 Fr. John McCourt, P.P., of Drumaroad & Clanvaraghan, served as the first Parish Priest between 1877 and 1884.260 In 1880, a new parochial house was built in Drumaroad, as a permanent residence for the parish priests of the parish of Drumaroad & Clanvaraghan. 261 Fr. McCourt P.P., employed Tumilty Brothers of Ballykinlar to build the new parochial house at Chapel Lane, Drumaroad, and Fr John McAllister P.P., between 1895/98, built on the bathroom accommodation and kitchen to the parochial house.262 DRUMAROAD PAROCHIAL HOUSE EARLY 1900’S By kind permission of Mr. Anthony Cochrane, Ballywillwill In 1919 Fr. Dan O’Reilly carried out repairs to Drumaroad Church, which included erecting a side altar in honour of St. Patrick.263 89 A statue of St. Patrick was also placed in Drumaroad Church, taken from St. Patrick’s Church, Belfast, the statue was later transferred to St. Mary of the Angels Church, Clanvaraghan. Two stone crosses were also erected at the each gable end of the Church.264 Fr. Dan O’Reilly, P.P., Drumaroad & Clanvaraghan, meeting M.P. for West Belfast Mr. Joseph Devlin By kind permission of Down & Connor Diocesan Archives Between 1935 and 1937, Drumaroad & Clanvaraghan Parish under the leadership of Fr. Denis Cahill, P.P., undertook the mammoth task of completely renovating St. John the Baptist Church, Drumaroad, and also erecting a magnificent new Church in Clanvaraghan, dedicated to St. Mary of the Angels. The renovation and building of both these Churches within less than two years of each other undoubtedly reflected the tremendous dedication, generosity, and faith of the local people, and the vision of Rev. Denis Cahill. 90 During Rev. Denis Cahill’s term as Parish Priest of Drumaroad & Clanvaraghan, he made a trip to Rome in 1950 to meet Pope Pius XII.265 1950 was a Holy Year in the Catholic Church, which occurs every twenty-five years. Many parishes across the Diocese of Down & Connor, including Drumaroad & Clanvaraghan, made the trip to Rome to celebrate the Holy Year. Pope Pius XII was Pope between 1939 and 1958. During Rev. Denis Cahill’s visit to Rome, he presented a silver chalice to Pope Pius XII from the parishioners of Drumaroad & Clanvaraghan. REV. DENIS CAHILL, P.P. - PRESENTING POPE PIUS XII WITH A CHALICE ON BEHALF OF THE PARISHIONERS DRUMAROAD & CLANVARAGHAN By kind permission of Mr. Anthony Cochrane, Ballywillwill In June 1951, a Memorial Cross was erected in Drumnaquoile, and an altar was also erected in September 1952, both by Fr. Denis Cahill, P.P., to honour the Franciscans, who left Downpatrick and settled in the townland of Drumnaquoile. 91 In May 1954, Fr. Denis Cahill, P.P, erected a new Bell Tower beside St. John the Baptist Church Drumaroad. The new Bell Tower was erected through the generosity of Drumaroad & Clanvaraghan parish, and the Bell was generously donated by Miss. Rose McKenna, who was a sister of Charles McKenna, P.P., of Castlewellan parish between 1929 and 1950. Fr. Denis Cahill, P.P., remained as Parish Priest of Drumaroad & Clanvaraghan for over twenty-three years. Over those twenty three years the parish experienced major transformation with the renovation of Drumaroad Church, a new Church in Clanvaraghan, a Memorial Cross and Franciscan Altar in Drumnaquoile, and Bell Tower adjacent to Drumaroad Church. In 1967, Fr. Joseph Maguire, P.P., built a new parochial house in Drumaroad to replace the old parochial house, originally erected in 1880. In 1969 a magnificent new community and sports centre was also built in Drumaroad by Fr. Joseph Maguire, P.P., and was officially opened in November 1969. The new centre was described in the Mourne Observer as: - “A magnificent new building which will cater for the recreational needs of the parishioners of Clanvaraghan and Drumaroad has just been completed.” “The new multi-purpose building accommodates 1,000 people seated for concerts and other functions and up to 1,700 for dances, and has car parking for 200 cars.”266 Fr. Joseph Maguire, P.P., left the parish of Drumaroad & Clanvaraghan in March 1977. 92 He established the parish on a financially sound basis, through the very successful community and sports centre, which was being used on a weekly basis bringing top showbands and cabaret acts to Drumaroad, making it one of the top dance hall venues in Northern Ireland. In 1996, Fr. John Moley, P.P., undertook the task of renovating St. John the Baptist Church, Drumaroad. This was the first major restoration work carried out to the Church in over seventy years, since the first renovation in 1935 by Fr. Denis Cahill. Both the Church and adjacent Bell Tower were restored to their former states of excellence. 93 St. Mary of the Angels Church Clanvaraghan Following the opening of the new St. Mary of the Angels Church, Clanvaraghan, on Sunday 26th September 1937, the original Clanvaraghan Church was demolished. The land, which the new Church was built on, was a generous gift donated by a Slieveinisky farmer called Mr. Patrick McLaughlin. 267 The land was bestowed gratis to the Parish of Drumaroad & Clanvaraghan.268 Architect, Mr. Thomas McLean, designed St. Mary of the Angels Church Clanvaraghan.269 Because of the strong Franciscan traditions associated with the local area the church was built in Irish Romanesque style, with a tower at the right hand side. 270 There is a Romanesque central doorway with paired attached columns under chevron mouldings.271 The Bell Tower is 80 foot high and constructed with stones from the old church and granite stones from the nearby Ballywillwill demesne. 272 During the building of the new St. Mary of the Angels Church, Clanvaraghan, Fr. Denis Cahill, P.P., of Drumaroad & Clanvaraghan ensured that stones belonging to the old Clanvaraghan chapel were incorporated into the new building, in order to give a stronger semblance of continuity.273 The Irish News dedicated over 3 pages of extensive coverage to the opening ceremony of St. Mary of the Angels Church, Clanvaraghan. The newly consecrated church was described by the Irish News as: “The first church in Northern Ireland, if not, all of Ireland, to be consecrated on the day of opening.”274 94 The church was also described as an architectural gem. In 1937, Clanvaraghan Church was the first Church in the Diocese of Down & Connor to have been consecrated. The following articles were published in the Irish News on Monday 27th September 1937. St. Mary of the Angels Church Clanvaraghan before completion in 1937 By kind permission of Down & Connor Diocesan Archives “NEW CHURCH IN CO. DOWN CONSECRATED ON DAY OF OPENING LISBURN MAN’S PRINCELY GENEROSITY Probably for the first time in Northern Ireland, if not in all Ireland, a church was consecrated on its opening yesterday. It was the beautiful St. Mary of the Angels, Clanvaraghan, Co. Down, which was consecrated by the Most. Rev. Dr. Mageean, Bishop of Down & Connor. An architectural gem, it’s building and opening free 95 of debt was principally due to the princely generosity of Mr. Wm. M’Ilroy, J.P., Hilden, Lisburn. The church was filled-many of the people having travelled long distances to be present-for the Solemn High Mass, which followed the consecration, while Papal flags were flying from the church and also many houses in the surrounding countryside. At the consecration the deacon was Rev. G. M’Namara, E.I., St. Malachy’s College; sub-deacon, Rev. B. M’Cann, C.C., Saul. The master of ceremonies were Rev. C. O’Neill, C.C., St. Peter’s, and Rev. J. Taggart, C.C., St. Patrick’s. The chanters were Rev. Liam Kirkwood, C.C., St. Mathews’s and Rev. D. Davey, C.C., Hannahstown. THE SOLEMN HIGH MASS His Lordship the Bishop presided at the Solemn High Mass, the celebrant of which was Rev. J. M’Sparron, Adm., St. Joseph’s. The deacon was Rev. P. Mullaly, Chaplain to St. Mary’s Training College, and the sub-deacon Rev. D. Murphy, C.C., St. Paul’s. The assistant priest was Rev. H. Murray, P.P., Newcastle, and the chaplains to the Throne were the Ven. Archdeacon M’Kenna, P.P., V.F., Castlewellan, and Very. Rev. James Canon Marmion, P.P., V.F., Dundrum. The master of the ceremony and chanters were the same as at the consecration. CLERGY PRESENT 96 Other clergy present were: Very. Rev. E. Cannon. M’Givern, P.P., V.F., Ballynahinch; Rev. Dr. P. J. Conway, C.C., Castlewellan; Rev. George Clenaghan, C.C., St. Paul’s; Rev. Hugh O’Neill, C.C., Saintfield; Rev. J. Bradley, C.C., Downpatrick; Rev. Fr. Lupton, A.M., Dromantine; Rev. Fr. Murphy, A.M., do; Rev. Fr. Smith, A.M., do; Rev. Peter Morgan, C.C., Tyconnett; Rev. James Maxwell, Rev. A. M’Kinley, P.P., Loughinisland; Rev. B. M’Namee, P.P., Ardglass; Rev. M. Kelly, C.C., Tyrella; Rev. J. MacLaverty, C.C., St. Peter’s; Rev. D. Gallery, P.P., Leitrim; Rev. J.D. Kelly, C.C., Aghagallon; Rev. F.M’Kenna, C.C., Downpatrick. The collection amounted to £1,700. The special sermon was preached by the Very. Rev. Fr. Columban, D.D., O.M.I.Capp., “Ardmhuire”, Donegal. LISBURN MAN’S GENEROSITY Rev. D. Cahill, P.P., Drumaroad, returned thanks to the Bishop, the clergy and preacher and all who had aided him in the erection of the church, revealed the fact that the building of the church was due to the generosity of Mr. Wm. M’Ilroy, J.P., Hilden, Lisburn. On his own behalf, and on behalf of the congregation, Father Cahill returned sincere thanks to Mr. M’Ilroy. MR. WM M’ILROY, J.P. 97 By kind permission of Irish News At evening devotions a sermon was preached by Rev. J. M. Lynch, C.C., St. Mathew’s following which Solemn Benediction was given. A gold key, to mark the occasion, was presented to his Lordship by Mr. M’Lean. The key was specially manufactured and designed by Messrs. W. Kennedy and Co. Jewellers, Bank St., Belfast, and the gold key presented to Rev. Father Cahill by the contractor was manufactured by the sane firm. THE NEW EDIFICE The beautiful church, which is situated on an elevation, and dominates the surrounding country, is of Irish Romanesque design, built of Newry granite, with stone dressings. The chief feature of the façade, which is stern in its simplicity, is the tower. This rises to a height of 80 feet, and is surmounted by a unique bell-shaped copper dome of special design, which in turn is crowned by a gilt orb and cross. 98 About halfway up the tower is a semicircular niche, which contains a beautiful white marble statue of Our Lady. The figure is sheltered by a richly carved stone canopy. LARGE ROSE WINDOW In the main gable is a large rose or wheel window of stained glass of magnificent colouring, and round it are rich mouldings of stone, terminating in bosses. The side windows are also surrounded by stone mouldings, the details of which are refined and graceful. Inside the entrance doors is the vestibule, from which doors to the left and right lead to the Baptistry and gallery respectively. On entering the nave one is struck by its spaciousness, with its coffered ceiling and ornate beams. A large chancel arch, supported on massive red Aberdeen granite columns, divides the sanctuary from the nave. Between the Baptistry and the main body of the church is a wrought iron grille of Celtic design, the centre feature of which is a reproduction of the cross of Cong, which is set in a framework of intricate workmanship. The floor of the Baptistry is finished in terrazzo, surrounding a dignified font of marble on a pedestal to match. THE ALTAR RAILS The altar rails are of unique design, constructed of marble, and in the centre is a pair of beautiful wrought bronze mosaics of various colours, which blend with the colourings of the altar, and contains emblems of a Celtic character. The altar is 99 liturgically designed, and is built of specially selected marble, and the large candlesticks give an added touch of distinction to the whole. The glazing of all the windows is carried out in leaded lights, containing religious emblems, except the rose and sanctuary windows, which are of stained glass. The latter window represents the Immaculate Conception, after the famous painting by Merillo, and is in very rich colours. This building reflects the greatest credit on Mr. Thomas M’Lean, M.Inst.R.A., who was responsible for the design, and is, in the opinion of experts, one of the finest churches in the Diocese, where the rubrics of the Church have been carefully studied and carried out. Mr. John Braniff, Belfast, was the contractor. Messrs. Mattozoni and Co., Belfast, were responsible for the terrazzo work in the flooring and main entrance. PRINCELY DONOR Mr. M’Ilroy’s donations to the Church and other benefactions are many. To the Catholic Church at Lisburn he donated St. Anthony’s statue, a Lourdes altar, St. Anne’s statue, Little Flower statue, Lourdes statue, and a Calvary. To the Mater Hospital he gave a fine new X-Ray apparatus, which is one of the best of its kind in these islands. He also founded the M’Ilroy Burse, valued at £3,000, in St. Malachy’s College.”275 “CHURCH CONSECRATED AND OPENED 100 Preacher on Significance of the Ceremony The following is the special sermon which was preached by the Very. Rev. Fr. Columban, D.D., O.M.Cap., “Ardmuire,” Donegal, at the consecration and opening of the new Church of St. Mary of the Angels, Clanvaraghan, yesterday. Very. Rev. Dr. Columban took for his text: - “And the Lord said, I have chosen this place to myself as a house of sacrifice. My eyes shall be open and my ears attentive to the prayer of him who shall pray in this place for I have chosen and have sanctified this place that my name may be there for ever.” II Book of Chronicles 7 12-16. He said: These words spoken by the most High to King Solomon at the dedication of the Hebrew temple of Jerusalem are recalled to mind today by the impressive ceremony of the solemn consecration of your beautiful Christian church of St. Mary’s of the Angels. In the marvellous designs of the divine Providence, these two events-so distant in time-are closely related in meaning. “The thoughts of God are eternal” and “His word remains for ever.” The building of the Hebrew Temple-the first great church of stone erected by man to the worship of the one true God-was a most important event in the history of the religious worship of God’s chosen people. It heralded the final stage in the progressive revelation of God’s mysterious designs for the salvation of his erring creatures. THE ANCIENT PATRIARCHS In the early ages of the human race the form of religious worship-as recorded in the holy Writ-was very simple. The ancient patriarchs, like Noah. Abraham and Jacob built crude altars on which they offered sacrifices to God. 101 When God called the Hebrew people to be his chosen he gave them the Mosaic Law and he himself determined in detail the form of cult and the rites through which he wished to be served. Moses was commanded to make the Ark of the Covenant and to place in it the tables of the law and the pot of miraculous manna, and then to build the Tabernacle. The movable tent suited the needs of the Israelite people during the years of their wonderings in the desert and the first period of their sojourn in the land of promise. The tabernacle was the first centre of organised religious worship for the Israelite nation. God desired to be served by social worship-offered up officially in the name of the whole community of his chosen people. IN THE DAYS OF THE KINGS Then in the days of the Kings-when the chosen people were stabilised in the land of promise and enjoyed peace and prosperity-God inspired King David to erect a “permanent dwelling-place for the Lord of Hosts”-a more worthy sanctuary where God might dwell in the midst of his people.” Dost thou not see,” said the holy king to his prophet Nathan, “that I dwell in a house of cedar and the Ark of God is lodged in skins?” King Solomon realised this pious project of his royal father and built on Mount Moriah that gorgeous temple which was the glory of Jerusalem and the wonder of the world. The wisest of earthly kings erected a “house of praise” to the honour of the eternal king of glory. When the special edifice was completed the illustrious king assembled at Jerusalem the children of Israel, and they celebrated for seven days, amid indescribable senses of joy and jubilant thanksgiving the feast of the temple’s dedication. 102 Levites sang hymns of praise, musicians played on tuneful harps, the priests sounded their silver trumpets as the Ark of the Covenant was borne triumphantly to the golden oracle within. The jubilant multitude praised God, crying out with holy joy: “Give glory to God, for he is good and his mercy endureth for ever.” Then Solomon reminded the people that God had promised “to dwell in their midst.” And it came to pass, says Holy Writ, “that a cloud filled the house of the Lord for the glory of God was in the temple.” The most high further manifested his divine pleasure and approval by renewing his covenant with his people. “I will come to dwell in the midst of you”; and he promised in the words of my text to accept the sacrifices and to hear the supplications of all who would invoke him in that hallowed spot. For this reason the temple was regarded as his dwelling place. In the majestic ritual of the temple services the ceremonial worship of the Hebrew religion reached its apex. BUT THE FAINT FORESHADOW But, beloved brethren, all these Jewish rites and symbols, all the sacrificial and ceremonial worship of this Hebrew religion, were but the faint foreshadowing of greater things to come. They were types and figures decreed by God to prepare the way for the one perfect universal religion of Jesus Christ. Man had to learn gradually the full meaning of the mystery of God’s infinite love for fallen humanity. Even Solomon’s majestic temple was but a symbol of something greater. Its material riches and surpassing splendour symbolised the spiritual riches of another temple which God would build-the supernatural temple of Christ’s indestructible spiritual church. 103 Being a type, the material temple of Jerusalem passed away; but the reality, which it typified, remains forever. Christianity extends beyond all peoples, and sums up in one perfect religion all other liturgies and forms of worship. When the fullness of time had come bringing with it the plenitude of God’s grace and love, then the truth foretold in prophecy was verified-the fact fore-figured in symbolic rite was realised through the Incarnation of the Devine Word. God had fulfilled his promise in an ineffable manner and had come to dwell on earth, not in figure or in cloud, nor in mystic significance merely, but in the Devine reality of eternal love. “The Divine Word, by whom all things were made, was himself made flesh and dwelt among us.” For his first home on earth, God chose as a “fit dwelling-place” the chaste womb of the Immaculate Virgin. Holy Mary is truly the Seat of Wisdom, the House of God, and the Vessel of Election. She is the true Ark of the Covenant; for she bore Him Who is the new and eternal Covenant of God with man-the one Mediator-Christ Jesus, our Saviour. COMING OF CHRIST From Mary’s virginal womb of Christ came forth in the cold and rugged stable of Bethlehem. In the humble home of Nazareth he lived until the days of his public life. Then over the hills and plains of Palestine, he went preaching the Gospel of the Kingdom of God, bringing the glad tidings of the Redemption and peace to all, laying deep the foundation of his Divine universal Church-his great spiritual Temple where he promised to “abide all days, even to the consummation of the world.” During these days of his expiatory and atoning mission the Devine Saviour often “had not a place whereon to lay his head” until at last-His sacred 104 thorn crowned bleeding head lay on the hard wood of the cross on which he died for the salvation of all. By his death he redeemed all to eternal life. Oh! The infinite depths of divine love-manifested in the coming of Christ our Saviour. “My delights are to be with the children of men.” He said. In the Incarnation Christ identified himself with men-became one of the human family- the Supreme Head of the whole human race. By the redemption that identification of Christ with us is prolonged. For on the cross he, our official High Priest, our Head, offered for us all, in the name of all, the atoning Sacrifice of his Precious Blood. Divine Justice was satisfied, Redemption of the human race was completed, “for by one oblation,” says St. Paul, “he that perfected forever them that are sanctified” (Hebrews 10, 14). The Divine Saviour “assumed” so to speak, a redeemed humanity to himself made of it his body-his mystic body. In this way the redemption by the personal Christ on the Cross will be appropriated to the end of time by his mystic body-the Church. That supernatural church, formed from the opening side of the Saviour on the Cross-, is the prolongation of himself, it is Christ living throughout the ages. That infinite love which prompted Christ to die endures forever. On the very eve of his dolorous passion he gave himself to us living-in the effable mystery of the Blessed Eucharist: “Take ye and eat, for this is my body; drink ye all of this, for this is my Blood”; and then to his apostles added: “Do ye this in commemoration of Me.” He instituted the priesthood, and gave to the apostles and their successors the power to consecrate and offer up in sacrifice the most adorable Victim of Jesus Himself. 105 COUNCIL OF TRENT “Christ,” in the words of the Council of Trent, “had left to his well-beloved- Spouse-the Church-a visible sacrifice which would represent, recall and apply to the end of time the Bloody Sacrifice of Calvary.” O! infinite mysteries of divine love and mercy. O! Wondrous condescension of our God! In a marvellous manner surely had God come to dwell in our midst-in Eucharist presence-in his supernatural Church. Now this spiritual church requires a material home for its human children-a place where they can always find God in their midst: a temple where God can be truly worshipped not only by the interior and exterior homage of man’s individual piety but also by that social worship which man is bound to render to his Creator. God has destined Man to live in society, and therefore society as such must officially worship its God. By Baptism every Christian is initiated into a supernatural society-which is Christ’s spiritual Church. The official public worship of this supernatural society is the liturgy of the Catholic Church, which is centre in and radiates from the adorable Sacrifice of the Mass. CHURCH’S SIGNFICANCE That, beloved brethren, is the significance of this beautiful Catholic Church which you have erected here. Your church is the dwelling-place of God among you. He is present really in that tabernacle. It is the temple where God-in the words of to- day’s ritual-“is served with a pure worship and undisturbed devotion.” The magnificent edifice is a permanent monument in stone of your unshaken faith in these sublime mysteries of your holy religion, a visible proof of the sincerity of 106 your love, of your unswerving devotion and loyalty to God. These were the motives, which inspired your zealous pastor, Father. Cahill, to undertake the sacred task of erecting this new church. Inflamed with zeal for the glory of God’s house, like David and Solomon, he confidently faced the many difficulties inherent in such a vast undertaking in present day conditions. These were the motives, which urged you to collaborate so generously by your liberal donations and personal labour. Your faith told you that you were preparing a home for God. Your religious instinct and sense of reverence for God’s dwelling-place were not content with your old church which the ravages of time have reduced almost to ruin, and you determined to erect a more worthy sanctuary for your Eucharistic Lord. BEAUTIFUL BUILDING You have done a noble and a great thing. You have performed a sacred duty. Like Solomon, you spared not wealth or worldly goods, but dedicated them generously to God. You realised that nothing on earth can be too costly or precious for God’s house and that you were in truth merely giving back to God his own gifts. “The Lord is rich in mercy” and will repay you a hundredfold. I congratulate you, beloved brethren, and the builders and architect, because you have erected a beautiful church for Him Who is the All beautiful. But, beloved brethren, it is not merely in the material splendour or wealth or architectural beauty of our Catholic churches that we glory. Not in any spirit of ambitious rivalry are they built. There are other temples of vaster dimensions, built perhaps in purer style and more majestic form, but they are not God’s churches. For God dwells not in them. All the created power of the world 107 cannot bring God down to earth, as Christ’s anointed priests does at Holy Mass. No building, however beautiful, is a church of God until it is dedicated to God’s service by the lawful representatives of Christ on earth. A few hours ago this edifice was but a beautiful building. Now, it is a Christian church in the fullest sense of that word, for it has been dedicated to Divine service in the most complete manner by the solemn consecration just performed by his Lordship here present, who is the first and principal representative of Christ in this diocese. In performing that long and significant ceremony here to day, you highly-esteemed and well-beloved Bishop has paid you-priests and people of Clanvaraghan-a very great compliment. Rarely is this solemn rite of consecration performed for most churches are simply blesses; more rarely still does it happen as on this occasion, that a new church is opened and consecrated on the same day. The august rite of Holy Mass will forthwith be performed. God will come to dwell on that altar. THE CONSECRATION SIGNIFICANCE OF THE CEREMONY By solemn consecration a church is set apart perpetually for God’s service, and raised to a higher order. An indelible mark is imprinted on by it, by reason of which it may never be transferred to common or profane use. A consecrated church is a sacramental and resembles the sacraments of baptism and confirmation by which a person is consecrated to God. We can only briefly indicate the liturgical meaning or some of the rites used in this impressive ceremony. 108 This church was first aspersed pro-smoking thurible, and anointed with holy oil. Twice around the outside the Bishop went, sprinkling the ground and walls with blessed water, and repeating prayers and exorcisms to banish the evil spirits from this hallowed spot, and to indicate that the earth which was cursed at the Fall is again acquired through the Redemption. After each circuit the Bishop knocked at the door of the church and petitioned the King of Glory to enter in and take pocession of his dwelling. A significant event followed. Ashes were strewn on the floor in the form of a cross-stretching from corner to corner of the church. With his crozier the Bishop traced in the ashes the Greek and Latin alphabets. These languages symbolise the instruction given to the newly baptised in the elements of Christian doctrine. The cross reminds us that Christ crucified is the central dogma of Christianity and also that this church is reserved for those who believe in the Divine crucified Saviour, and for those who seek him. Gregorian water-named after Pope St. Gregory who first ordered its use in the consecration of churches-is then blessed. It consists of a mixture of water, salt, ashes, and wine. The aspersion of this water on the walls and floor and altar indicates: that this building is purified and made ready for God who is to dwell in it, just as the waters of Baptism cleanse the soul of the child. With this symbolic water the interior walls and floor of the church were sprinkled; and on the altar, which represents Calvary, five crossed were traced to remind us of the five wounds of our Divine Saviour. The sprinkling of the 109 altar seven times typifies the Sacraments, which are the seven channels of divine grace. The church is now, so to speak, baptised! PROCESSION OF THE RELICS The relics of the saints to be placed in the altar are next transferred I stately procession from their temporary resting place without to their permanent abode in the church. The temporary structure outside the church symbolised the passing world where the saints lived and sanctified themselves. The altar in which they are enclosed is an image of the celestial mansions where these heroes of God’s kingdom are crowned in glory. By martyrdom and penance the saints were victims for Christ; they are models of Christian life by their virtues and good works. They can intercede for us, and so aid us in the work of sanctification, of which this consecrated church will be a beneficial medium. In this altar are enclosed the relics of the Franciscan saint: St. Fidelis of Sigmaringen. In the second part of the ceremony, which follows, the doors of the church, the walls, and the altar are anointed with holy chrism. This part, which is, as it were, an intensification of the hallowing already completed resembles the Sacrament of Confirmation by which additional graces and sanctity are acquired. THE TEWELVE CROSSES The twelve crosses on the sidewalls, which show that this church is under the powerful protection of Christ, are also anointed. The twelve lights burning before them typify the twelve Apostles in whom Christ founded the Church and promulgated at the dawn of Christianity the doctrines of Christ. Afterwards the 110 sacred vessels and altar lines are blessed and the ceremony is completed. In your name, the Bishop has offered to god this church as a new dwelling place. To-day, beloved brethren, you rejoice and give praise and thanksgiving to God- like the children of Israel on the festive day of the temple’s dedication. But greater far than Solomon’s fane, is your consecrated Church of St. Mary of the Angels, for it enshrines not in type merely but in truest reality Heaven’s supreme Lord. God is well pleased and his divine blessing pronounced over Solomon’s Temple is renewed today in a higher and more sublime order: this consecrated church is truly “a house of sacrifice which God had chosen Himself. His eyes will be open and his ears attentive to the prayer of him, who shall pray in this place.” Here will be offered daily Holy Mass, that perfect sacrifice of praise and adoration of petition and thanksgiving. God will surely hear your prayers and willingly grant the supplications made in this, his own house, for Christ Himself has promised it. “Where two or three are gathered in my name there am I in the midst of them.” “If you ask the Father anything in my name that he will give you.” The prayer offered up in the name of God’s own Divine Son-“in Whom and through Whom we pray”-is ever most acceptable to the Father. God has truly chosen his place to Himself-for it has been chosen and dedicated to Him-by the official ministers of God’s one true Church. SITE OF THE NEW CHURCH ANCIENT MASS ROCK 111 The inauguration of this new church to-day beloved brethren, recalls some sacred memories of the past. Your many personal associations with that old church you will ever cherish and remember. But there is one sacred association, which appeals to all of us. That church was built, as you know on the site of an ancient Mass-rock. On an occasion like this, the memories of those dark and evil days of persecution come back to us. There was a time, beloved brethren, when no church existed in this district; when our Eucharistic Lord had no permanent dwelling place: when he could be worshipped only in secret caves, or mountain pass: when the Adorable Sacrifice could be offered only, at greatest risk, on the crude Mass-rock. When the Lord of heaven and earth was hunted from post to pillar and his anointed priest was a “prey for the bloodhound, a mark for the bullet,” in those days the open profession of our faith was denied our faithful forefathers, and our religion was brought back to a state of resembling the primitive forms of cult of the ancient patriarchs, who worshipped God on the crude stone altars of Israel. Our faith is invincible. Persecution may check or retard it, but can never destroy it. If diverted from one place or crushed for a time it will again blossom forth irresistibly elsewhere. The preservation of the faith in this district in those days of persecution is due, under God in a large measure to the zealous labours and undaunted courage of the brown-robed friars of St. Francis. Driven from their friary at Downpatrick, the Franciscans found a “place of refuge” among 112 you at Drumnaquoile, where they remained for over a century. On the mountain districts around Slieve Croob they kept the flickering lamp of faith still burning and administered the consolations of religion to their harassed flock. FEARLESS MISSIONERS But that story is well known to you, and you have remembered with gratitude the apostolic labours of those fearless missioners of Christ. A noble and lasting monument has been erected to their memory by the dedication of your new church under the patronage of St. Mary of the Angels- the title of that little Portiuncula church and cradle of the Franciscan Order. About a hundred and fifty years ago that old church was erected on the site of the ancient mass rock. It was first thatched but later on re-roofed and renovated. That old Mass-house was indeed a noble “monument of faith and devotion”-for it represents the heroic efforts of your afflicted, impoverished forefathers to produce a permanent for God. Like the Tabernacle of Israel it served the religious needs of our persecuted Catholic people in times of great unrest and insecurity, and as of old the Tabernacle gave place to Solomon’s temple, so to-day that old chapel-which was only blessed-is replaced by this consecrated church. To day we thank god for the triumph of our Faith-which this beautiful new church symbolises: that priceless treasure of faith was preserved only at the cost of direct suffering-aye, and martyrdom. It is for you the most glorious heritage of the past. Be ye ever worthy of it, and do ye, in turn, hand on it, undimmed and undiminished, to those who will come after you. 113 FINAL REFLECTION There is a final reflection suggested by those impressive ceremonies of consecration of this material church. God has formed and consecrated another temple. You yourselves are the spiritual temples of God, wherein God really dwells through grace. “You are the temples of God,” says St. Paul, “built on the foundation of the Aposles and prophets, Jesus Christ being the chief corner stone.” Ephes. “, 20-21. “What has been done in these walls,” says St. Bernard, “the same must we spiritually procure in our souls.” And if you will know, this is the meaning of the sprinkling, of the writing, the anointing, of the lighting up, and the blessing. These acts as the Bishop performed in this visible house: this, too, Christ, the high Priest of the good things to come, daily works invisible to us. At Baptism and Confirmation you were laved in blessed water and anointed with holy oil. Your souls were hallowed and consecrated so that God should dwell in you. When you receive Holy Communion, Christ gives you his own flesh and blood, his soul and divinity. He unites himself in an actual and most intimate union with your own soul and body. Oh yes, beloved brethren, ever bear in mind “that your members are the temples of the Holy Ghost. You are not your own for you are bought with a great price. Glorify and bear God in your body.” 1 Cor. 6. 19-20. LESSON FROM CEREMONIES The fact that we have Christian churches to-day-wherein dwells our Eucharistic Lord: the fact that we are children of God-destined to share his eternal glory in heaven-is due solely to the redeeming death of Christ our 114 Divine saviour. Truly we are “bought with a great price.” That is the lesson we must learn from to-day’s ceremonies. Let the memory of this great celebration remind you of the great privilege which is yours in having a consecrated church, it is the first consecrated church of this diocese. But especially must you remember your own personal dignity and strive ever to lead Christian lives worthy of God who dwells with you. May the erection of this new church in your parish mean an increase of religious fervour amongst you, a renewal of truly Christian life by a more exact observance Christ’s holy Gospel: by the more perfect imitation of him of Him who is our only model0Christ Jesus our loving Saviour. In the inspired words of St. Peter: “Be ye loving stones built up-a spiritual house, a holy priesthood to offer up spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2. 5.) May God grant that you, who have erected this church, and the succeeding generations who shall worship therein, may praise and glorify him forever in the eternal temple of Heaven. Amen. THE CONTRACTORS Mr. T. E. Hastings, ecclesiastical sculptor, of Church Street, Downpatrick, was responsible for the carved stonework of the new church. This firm executed all the carved capitals and bases of Portland stone and the large panel of polished granite over the doorway. A most beautiful three-light stained glass window has been placed on the side of the church, representing “The Immaculate Conception” based on Murillo’s celebrated painting. In the centre Our Lady is shown robed in rich blue and 115 white garments. The facial expression is especially beautiful. The surrounding angels and winged cherubs, grouped in circular form, give to the main figure a setting, which is glowing and rich in colour. This window is of local production, executed in the studios of Messrs. W. F. Clokey & Co. Ltd, Belfast, on whom it reflects great credit. The low-pressure hot water heating installation was made and fitted by Messrs. Johnson & co., Ravenhill Road. Amongst other contracts recently completed by this well-known city firm were similar installations for St. Malachy’s College, St. Mary’s Training College, convent of Mercy, Cookstown (Convent and School), and St. Mary’s Boy’s School, Cookstown. ORNAMENTAL IRON WORK All the ornamental ironwork, bapistry grille, wrought iron railings, entrance gates, etc, were made and erected by Mr. Henry Austin, Cullingtree Road-the entire contract being carried out in his usual satisfactory manner. Amongst other contracts recently completed by Mr. Austin were ornamental gates and railings for churches at Drumaroad, Drumaness, Rathfriland, and St. Malachy’s Armagh; also new entrance for the Primatial Palace at Armagh. The timber and builder’s material used throughout were supplied by Messrs. James. P. Corry & Co., Princes Dock. All the ecclesiastical art metal work in the church has been designed and manufactured by Messrs. Gunning and Son, 40 Fleet Street, Dublin. 116 Messrs. Gunning & Son have obtained a deservedly wide reputation for their artistry in the design and manufacture of this type of work. Celtic designs are a speciality of the firm. STATUES AND PEDESTALS The beautiful statues and pedestals, the credence table and prie-dieu for the new church have been supplied by the Catholic book Co., Ltd, 6 Berry Street, Belfast. The gold chalice, paten, and ciborium to be used in the new church are a beautiful example of artistic metalwork, being elaborately hand-chased in ancient Celtic work, and set with amethysts. Designed and manufactured by Messrs. W. Kennedy and Co. (late Sharman D. Neill, Ltd) Bank Street, Belfast, they reflect much credit on the craftsmanship of this noted firm of jewellers, who are also watchmakers, clockmakers, and nautical opticians. The altar linens and vestments in artistic Celtic design for the new church of St. Mary of the Angels were designed and executed by the sisters of Holy Rosary, Killeshandra, Co. Cavan. The well-known firm of Messrs. Mathew M’Mullan, 38 Smithfield Square, Belfast, were leaded-light contractors for the windows of the new church. Specialists in this particular line, this firm were also responsible for the windows of Drumaroad Church, and in both cases the work was carried out most efficiently and satisfactorily. 117 The Liverpool Artificial Stone Co., Ltd., supplied the dressing stones of the windows of the church, the Rose window being greatly admired. The work reflects the greatest credit on the firm who carried it out to the details of the architect. PAINTING Mr. Frank Johnson, Belfast, painting contractor and church decorator, was responsible for the painting and decorations of the church. The Gaelic tracery work on the panels and frieze is evident of the artistic ability of this firm. Messrs. Alexander Law (Belfast) was responsible for the fibrous plaster decorations around the chancel and chancel arches, which was skillfully carried out. The Gaelic ornamental work here was one of the best examples of the art. Messrs. Workman, Springfield Road, Belfast, was responsible for the cast concrete steps, and compressed concrete flagstones. Messrs. Workman are extensive contractors to the Belfast Corporation for hydraulically compressed flagstones, replacing the present granite slabs.”276 OPENING CEREONY INSIDE ST. MARY OF THE ANGELS CHURCH CLANVARAGHAN ON SUNDAY 26th SEPTEMBER 1937 118 By kind permission of Down & Connor Diocesan Archives SKETCH OF ST. MARY OF THE ANGELS CHURCH CLANVARAGHAN 1937 119 By kind permission of Irish News Contractors extending best wishes to St. Mary of the Angels Church Clanvaraghan in Irish News Monday 27th September 1937 120 By kind permission of Irish News 121 In 1975 the Ulster Architectural Heritage Society lists Clanvaraghan Church as a ‘Class A’ building. P. J. Rankin describes Clanvaraghan Church as “Being situated upon a spur of land on a gentle hillside, standing above Ballywillwill demesne, the church is approached by rather a grandiose set of steps, wrought iron railings to road, the gates indeterminately neo-Celtic/neo- Georgian in design. In its prominent position the tower of the Church is visible from south of Newcastle to Clough and beyond, and the church commands a correspondingly extensive prospect. The grounds however are in terraced rough grass, with very ugly concrete lamp standards beside the steps. Exterior: date stone and dedication 1937 in tympanum over door: Architect Thomas McLean. Much grander and more pretentious than Drumaroad, all built of roughly dressed rectangular granite blocks with reconstituted granite ashlar dressings. In Irish Romanesque style. ‘West’ front, facing east over the landscape, with tower at right-hand side: Romanesque central doorway, paired attached columns under chevron etc mouldings in arch in shallow relief: large rose window above in gable end, a Celtic cross on top. Round-headed windows either side of tower, which has paired round-headed windows in single round-headed arch at 11/2 floor level, above that a white marble statue of St. Mary on stone bracket, niche behind her and pinnacle-roofed canopy above. Two courses of round-headed openings above, five on lower, three on upper, Byzantine-shaped square-based cupola above, covered in green tiles and with a cross on orb on top. Sides are seven-bay 122 each, similar tripartite round-headed windows in single arch, centre bay on south being the extruding lean-to-looking outside of the confessionals, three porthole windows; centre bay on north side is a projecting porch and entrance. Decorated ridge tile. Canted east and exterior of altar apse. Interior: in the porch, handsome alabaster statue of St. Patrick, nice bulging mitre, shamrocks springing up where his crozier touches the ground. Also a well- carved scallop shell, stoup attached to a base, which supports a knelling angel holding an inscribed roll. Two tablets one in Latin and one in Irish, the latter possibly stating the builder’s name. The body of the church is commodious, much more friendly than the outside. Pine seating very similar to that of Drumaroad, giving enough warmth to allow for the delicious coolness of a band of pale powder blue in buff terrazo flooring and the stronger more turquoise shade sparingly used in Celtic patterns in the mostly- clear-gazed windows. The ceiling is in five planes, pine ribs and minor ribs and cross pieces, cream white-edged panels between: the colouring just right. Semi-circular chancel granite columns with plain white cushion-type capitals of a Lutyens Delhi capital general profile. Behind the altar is a half-octagon apse: the altar is plain, white marble with coloured panels inset as at Drumaroad. Richly coloured narrow windows either side of inner altar apse. Altar rail is a little overwrought. Soffits of arches, sills under windows etc are all decorated in beautiful Celtic designs in plaster. Stations of the Cross in polychrome coloured plaster and wood, ‘cut out’ 123 and placed against the plaster walls without background. As at Drumaroad, there is a gallery at the back, confessional under it on one side, a baptistry in the corresponding position on the other side, the front in a sort of shower bath sunken square. Rose window above ‘west’ door in rich dark colours, though generally swirling about pretty haphazardly.”277 ST.MARY OF THE ANGELS CHURCH CLANVARAGHAN 1937 By kind permission Down & Connor Diocesan Archives ST.MARY OF THE ANGELS CHURCH CLANVARAGHAN 2003 124 Private Collection – Patrick J Clarke PLAQUE TO MARK THE OPENING OF ST. MARY OF THE ANGELS CHURCH - CLANVARAGHAN 1937 Private Collection – Patrick J Clarke St. John the Baptist Church Drumaroad 125 On 1st September 1860, J. W. Hanna states in the Down Recorder: “Drumaroad Chapel was according to a return made to the House of Lords in 1731, built before the reign of Queen Anne. According to tradition, it was by Rowland Savage, Esq, a branch of the Portaferry family, and commonly called Drumaroad Savage who resided in that townland. In 1838, a new chapel was commenced, but, when partially built, was blown down by the great storm of the 6th January 1839. It was then re-commenced and finished in 1841.”278 DRUMAROAD CHURCH EARLY 1934 BEFORE RENOVATION IN 1935 By kind permission of Down & Connor Diocesan Archives DRUMAROAD CHURCH EARLY 1934 BEFORE RENOVATION IN 1935 126 By kind permission of Down & Connor Diocesan Archives Following extensive renovation, the Church of St. John Baptist, Drumaroad, was officially opened and blessed on Sunday 21st October 1935. The following article was published in the Irish News on Monday 22nd October 1935. “DOWN’S LINK WITH THE FRANCISCANS Home of Saints, Patriots and Scholars in “Reformation” Times SERMON AT RE-OPENING OF DRUMAROAD CHURCH After extensive renovations, the Church Of St. John Baptist, Drumaroad, Co. Down, was re-opened yesterday with Solemn High Mass at which His. Lordship Most Rev. Dr. Mageean, Bishop of Down & Connor, presided. The Celebrant of 127 the Mass was Rev. T. Keenan, C.C., Cushendun; deacon, Rev. F. M’Kenna, C.C., The Rock, Hannahstown; and sub-deacon, Rev. J. Logue, C.C., Tyconnett. Rev. C. O’Neill, C.C., St. Peter’s Belfast, was master of ceremonies. A collection to assist in defraying the cost of the renovation amounted to £1,027. THE MUSIC The Mass was Gregorian, “Orbis Factor”, and the Proper of Sunday was sung by St. Mathew’s Choir, Belfast. “O Bone Jesu” (Palestrina) was sung during the collection, and “Panis Angelicius” (Franck) at the Offertory. The morning’s ceremonies closed with the chanting of the “Te Deum”. In the evening “Salve Mater” “Jesu Dolorus Victima” (Larchet), the “Tantum Ergo” (Piro), “Adoremus”, “Laudate”, and the “Magnificat” (Eight Tone) were sung. After Rev. C. O’Neill’s sermon Tadg Gaedhealch’s “Mo Gradhsa agus Mo Dhia” was sung. THE SERMON The preacher was Very Rev. Father Evangelisi, O.F.M., Merchant’s Quay, Dublin, who took for his text: “The work is great, for a house is prepared, not for man, but for God”. (Paralip.,xxix.). He said: “This church, rebuilt and decorated with such taste, should be for the people of the parish, and especially for its Pastor, Rev. Father Cahill, P.P., a source of joy 128 and pride. Great sacrifices you must have made, but to-day do they not appear small when God showers his blessing upon you?” “The work is great, for a house is prepared, not for man but for God.” “You gave of your best for God, and your reward shall be a hundred fold.” “If only the world at large would follow your example, what a changed and happy earth we should have!” “Wherever one turns, one word is heard and read: that word is-war.” “War and rumours of war, bitterness, hatred, and strife resound through the world.” “Our Lord reminds us that it shall always be so.” “And why?” “Because God’s Church is neglected.” “Men hate it, persecute it, seek to uproot it from its very foundations.” “Rulers and statesmen have no time to think of God or to ask his help or guidance, much less to build a temple in his honour.” “The result is that, instead of peace, there is strife; in the place of charity there is suspicion and hatred among the nations. The problem of world peace is not economic nor military, but spiritual.” “Far difficult was the conduct of the great and wise King Solomon, who thought himself privileged to call together the whole nation that he might build a great temple to God.” “This church which you have built may not have the glory and shining splendour of the great temple; yet nobler far than the temple, it shelters, not the Ark of the Covenant and the stone tables of the law and the 129 Maker of Covenant.” “The work is great, for a house is prepared, not for man, but for God.” “As you look around on the work now completed surely from your lips must break the wondering cry of Solomon:” ‘Who am I that I should be able to build him a house?’. “What joy rises in your hearts that you have contributed something towards the building of God’s House, towards making a sanctuary for your King!” A LIVING PRESENCE “He is always here with us, that is what gives the peculiar atmosphere of a living presence to Catholic churches.” “Take away the tabernacle and the abiding presence, and this church would become as cold and as forbidding as the conventicle of any sect.” “Night and day he remains here, a King of love on his throne of mercy.” “To him you come time after time to confide to Him your joys and sorrows, to gain strength and courage on your way to Heaven.” “Each Sunday the whole parish gathers here.” “Calvary is renewed, and on this altar the Divine Victim is offered up in Holy Mass, to adore God and bring down his graces on our Souls.” “This is God’s house in truth and in reality.” “It is our house too, where our Friend and Master receives us kindly, and sends us on our pilgrimage refreshed and strengthened with a divine food.” “From the altar, he speaks to us through his priest and tells us how to live that we may save our souls.” “The same message that he himself delivered, by the seaside and in the busy city, you will hear again unchanged with the changed 130 years.” “Outside there is controversy, wrangling doubt; here is truth that cannot deceive or be deceived.” “Heaven and earth may pass away but my word shall not pass.” “This is indeed God’s House and your house.” “Here it was that the super natural life of grace was first born in your soul, when you were carried in arms to the church; and it is here you must come again if through any human frailty you lose that life of grace.” “Then you also will receive the mercy that Christ dispensed long ago to sin-weary souls, ‘thy sins are forgiven thee, go in peace and sin no more’.” As the years pass others shall fill those seats that you today occupy, but the church shall always remain an eloquent testimony to your love and generosity.” It is you have built this church, and that can always be your proud boast, but it is fitting also that we should remember those who laid its foundation.” BLESSED JOHN DUNS SCOTUS “I hope therefore that it will not out of place if I refer briefly to things Franciscan.” “Indeed on such an occasion it would be difficult to speak in this diocese much less in this parish without recalling the bond of friendship that, even in the darkest days of persecution, always united the Sons of Poverello with the people of Down & Connor.” “Three centuries before Luther raised the standard of revolt the Franciscan Order ever produced, Blesses John Duns Scotus.” “The murky fog that so long clouded this friar’s name has almost cleared away.” 131 “The doctrine of the Immaculate Conception so dear to his heart, so necessary according to the principles of his philosophy and theology, so ably defended by him, is now a degma of our holy faith.” “St Bernadette, its herald, is a canonised saint.” “May we not hope that Mary’s intrepid champion may soon be placed on our altars for public veneration.” HUGH M’CAUGHAL “Mention of Duns Scotus naturally brings to our mind his great countryman, Hugh M’Caughal, great scholar and patriot.” “Since the penal laws did not permit Irishmen to be educated at home, M’Caughal, then in Rome, cooperated with Wadding in founding at Rome two colleges for the education of priests for the Irish mission.” “These two colleges, St. Isidore’s and the Irish College-sent home a constant supply of priests, who kept the faith alive in the hearts of the people, and with the faith a burning devotion to the vicar of Christ.” “Later consecrated Archbishop of Armagh, Hugh M’Caughal, unhappily never took pocession of his See.” “When Ireland sorely needed him, he was struck down by fever and died in 1656 far from home, like many another great Irishman.” “He was laid to rest under the shadow of St. Peter’s crowning dome.” “Of the many Franciscan bishops who ruled here, I select only one, namely, Cornelius Devaney, 1583-1612.” “We read in the Brevior Synopsis that, after thirty years of labours for his beloved people, this saintly man of eighty years 132 was arrested and thrown into a dungeon in Dublin Castle.” “For three years he was left there without trial.” “At least three came a mock trial before a packed jury and a corrupt judge.” “The inevitable sentence was passed.” “In the barbarous fashion of the time, the venerable bishop and his chaplain, Patrick O’Loughran were condemned to be hanged, drawn, and quartered.” “The place of execution now called George’s Hill was on the bank of the Liffey, opposite Dublin Castle.” “Hither on the morning of February 11 th, 1612, they were brought.” “Two heretical ministers went with them, in the hope, at the last, the martyrs might falter, and give up the faith, rather than face a death so cruel.” “With firm step and unaided, that old white haired man mounted the platform.” “Scoring the tempters, he turned to the people and pointing, to the Protestant church nearby, told them how easy it would have been for him to save his life at the expense of his faith.” HIS ONE REQUEST “One request and one only he made: that the executioners should allow his chaplain, a young man, to face the torture first.” “He feared lest the sight of his own cruel butchery might unnerve his youthful companion.” “They refused his request.” “He died.” “His youthful companion did not falter either.” “Their blood mingled in one red stream, and men and women stepped linen and handkerchiefs in it, gathering it up from the street as precious relics, as 133 something more precious than rubies or gold.” “Soon, very soon, we hope and pray that we shall honour these holy men as saints on our altars.” “To this diocese, then, the Franciscans owe a debt of gratitude.” “Down and Connor gave us a home, gave us saints, patriots, and scholars.” “On the other hand, it is fair to add even in the darkest day of persecution never did the friars desert the people.” “In a document of the 17th century, signed by priests and people, we read: ‘that there was in the County (Down) the order of St. Francis; which had continued always even during the hardship of the late greatest troubles and persecutions to serve God and the people therein’.” “Towards the end of the 17 th century the monastery at Down was plundered and burned, while three members of the Community were hanged from oak trees in the garden.” “The others succeeded in escaping, and fled to the parish, finding refuge out beyond at Drumnaquoile, where you can still see the ruins of the old Franciscan monastery.” “Dublin Castle was soon informed of this new place of residence.” “In 1731 the Sheriff of the County sent word to Dublin, that there was only one monastery in County Down, and that was at a place called ‘Drum-na-Coyle’. Here, then among you, the friars found a home.” “Here in their school they taught to children.” “In church they worked and prayed.” LINK WITH THE PAST 134 “Sword or fire could not drive them from the land.” “In 1800 the walls of the chapel were still standing.” “In the archives at Merchant’s Quay is a list of superiors of Drumnaquoile monastery, the last entry coming down to the year 1822.” “Here in this church- thanks to the care and foresight of the Rev. Fr. Cahill, P.P., is a precious relic of that Franciscan monastery.” “It is the old altar stone, placed there in the wall…as a link with the past, as an enduring memorial of their fidelity to the Mass, fidelity for which your fathers suffered, and gladly died.” “Today from out our hearts should raise a hymn of thanksgiving to God who has preserved to us the gift of faith, so that we all-shepherd and people-can knell at the same altar and participate in the same sacrifice, giving our allegiance to the Vicar of Christ.” In the past God’s providence guarded us.” “From that we can take heart.” “The dark clouds of persecution that today hover over North-East Ireland will also pass away, and once again, the bright sun of peace will shine out.” Rev. D. Cahill, P.P., Drumaroad returned thanks to his Lordship, the priests and the people, and all who had assisted him in bringing the church to its present state of perfection. He also thanked the preacher for his eloquent and impressive sermon. 135 The clergy present, in addition to those mentioned were: - Very. Rev. Canon M’Givern, P.P., V.F., Ballynahinch; Very. Rev. D. Cannon M’Williams, P.P., V.F., Downpatrick; Very. Rev. C. Canon M’Kenna, P.P., V.F., Castlewellan; Rev. A. M’Kinley, P.P., Loughinisland; Rev. J. M’Grath, P.P., Kilcoo; Rev. J. Marmion, P.P., V.F., Dundrum; Rev. J. Napier, P.P., Killough; Rev. A. O’Neill, C.C., Saintfield; Rev. J. Lennon, C.C., Ballynahinch; Rev. P. M’Gouran, Dean, St. Malachy’s College, Belfast; Rev. P. Conway, D.Ph., C.C., Castlewellan; Very. Rev. J. Clenaghan, P.P., V.F., St. Malachy’s, Belfast; Rev. W. Kirkwood, C.C., St. Mathew’s, do; Rev. J. Taggart, C.C., St. Mathew’s, do; Rev. J Bradley, C.C., Downpatrick; Rev. Jas. J. Connelly, C.C., St. Paul’s Belfast; Rev. G. Clenaghan, C.C., St. Paul’s, do; Rev. J. Brannigan, C.C., Dunmore; Rev. J. Maxwell, C.C., Drumaroad; Rev. G. Watson, C.C., St. Peter’s, Belfast; Rev. E Black, C.C., St. Peter’s, do; Rev. F. Corr, C.C., Saul.”279 RESTORATION PLAQUE TO MARK THE OPENING OF ST JOHN THE BAPTIST CHURCH – DRUMAROAD 1935 136 Private Collection – Patrick J Clarke Sunday 25th June 1939 marked another milestone in the history of St. John the Baptist Church, Drumaroad, with the celebration of a centenary mass to mark one hundred years of the historic church. The following article appeared in the Irish News on Monday 26 th June 1939 to mark the special event “CENTENARY OF HISTORIC CHURCH Yesterday’s Celebrations at Drumaroad PARISH RICH IN NOBLE TRADITION Very. Rev. Dr. Roger’s Inspiring Address 137 When the “Big Wind” swept a destructive path over Ireland one hundred years ago, a little church, which was being built at Drumaroad crumbled beneath the fury of this hurricane. The parish priest of Ballykinlar and the people of the area recommenced the work of building, and yesterday the centenary celebrations of that church took place. Amongst the parishioners and visitors who crowded the church were people who had been baptised by its builder, Father Patrick Curoe. “Your parish is rich in its noble tradition of loyalty to the faith, a tradition which, extending back to the beginning of persecution, enshrines a story of unshaken devotion to the Mass,” said Very. Rev. Patrick Rogers, M.A., D.Litt., who, preaching in the church at High Mass of Ireland’s fight for the faith, spoke movingly of the persecution of the Catholic people of Ireland and the execution of their bishops and priests during the Penal Days. High Mass was celebrated by Rev. J. Moloney, C.C., of Kilcoo. The deacon was Rev. P. J. Bennett, C.C., Dundrum; sub-deacon, Rev. J. Donaghy, S.M.A., Nigeria, West Africa; and the master of ceremonies was Rev. P. Braniff, S.M.A., Nigeria. After High Mass Rev. D. Cahill, P.P., Drumaroad, in a short address, said it was a historic day for the parish, and thanked the officiating priests and the people. 138 The rosary was then recited in the cemetery attached to the church by Fr. Cahill, Very. Rev. Father Canice, O.M.Cap., Dublin, and Very Rev. Dr. Rogers In the evening the new Grotto of the Blessed Lady in the church grounds was solemnly blessed and dedicated by Venerable Archdeacon M’Kenna, P.P., V.G., Castlewellan, and an inspiring sermon on devotion to our Blessed Lady was preached by Father Canice. STRUGGLE TO UPHOLD THE FAITH Preaching at the High Mass, Rev. Dr. Rogers spoke of the struggle in Ireland to uphold the faith through days of rigorous persecution. “It is in the spirit of deep and humble gratitude,” he said, “that we knell before the altar in this church which, by its historic associations, recalls memories of the Penal Days. Loyalty to the faith is inseparable from devotion to the Mass. Lack of devotion leads to the weakening of the spirit amongst a people that may end in the loss of the faith. If these truths have been understood by Catholics they have also been understood by the enemies of the Church, who were agreed that in their attempt to overthrow the Catholic religion they would first have to destroy the people’s belief in the Mass and the priesthood. Hence we find that in countries like England and Russia and Denmark where the reformation gained ground belief in the Mass was denounced and held to ridicule. The English people offered little real resistance. 139 “The most important reason for their surrender was that they had grown careless about their religious duties, neglectful of the Mass.” “The English as a nation, notwithstanding the heroic examples of priests and people who were persecuted for the faith, failed in their loyalty to the Mass, and their country passed from the household of the faith. The Catholics of Ireland were threatened with a similar fate. From the beginning of Elizabeth’s reign it was the consistent policy of the English Government to extend the Reformation to Ireland. In carrying out this policy there were passed the most severe laws that ever disfigured the Statue Book of any country; there was practised a campaign of intimidation and violence which could be likened to the recent Russian or the Mexican persecutions. The Irish-both priests and people-prepared to resist the Government, come what might. DRASTIC MEASURES OF COERCION “As the Queens’ reign advanced this resistance hardened, and the Government adopted more drastic measures of coercion. Then began the long list of Irish Martyrs of the Faith. Among the first priests to lay down their lives were three who lived in their own neighbourhood, three Franciscan friars of Downpatrick, who were hanged from an oak tree beside their plundered monastery, many 140 bishops were executed. To save the Faith and their priests the people prepared to take up arms. The rebellions failed, and persecution became worse. In 1605, two years after Elizabeth’s death, the Government ordered the banishment from Ireland of all Catholic clergy. Any priest who remained did so at the risk of his own life. The priests steadfastly refused to abandon their flocks, and more names were added to the list of martyrs. “It was said of the early martyrs of the Church that their blood was the seed of Christians; that the sacrifice of their lives, which they willingly made for Christ’s sake, won countless converts to the true faith. So in this persecution, the sight of bishops and priests hunted, imprisoned, tortured, and done to death, strengthened the Irish people in their loyalty to the Mass, confirmed them in the resolve never to abandon the treasure of the faith which had been purchased for them by the sheding of Christ’s Most Precious Blood. CROMWELL’S MERCILESS ARMY “In the middle of the 17 th century Cromwell came with his merciless army and Ireland felt the heavy hand of the most intolerant of her oppressors. After his death persecution slackened only to break out afresh over the so-called ‘Popish Plot’. The great Archbishop of Armagh the Blessed Oliver Plunket, was carried a prisoner to London, and there was condemned on perjured evidence. 141 On 11th July 1681, the mounted the scaffold at Tyburn, the last Catholic priest to die for the Faith in England. Four years later a Catholic King, James II, cam to the throne, and for a time the Church enjoyed freedom. But James was defeated at the Boyne in 1690, and the Protestant power was re-established in Ireland. In the year after the Battle of the Boyne the treaty of Limerick was signed and broken, and the followed what they usually called the period of the Penal Laws. “The purpose of those laws was to destroy the Catholic Faith among the Irish. “In 1759-that is 68 years after the Treaty of Limerick-Lord Chancellor Bowes declared in court that ‘the law did not presume a Papist to exist in the kingdom (Ireland), nor could they do so much as breathe there without the connivance of the Government.’ “During this long night of persecution the people never wavered in their devotion to the Mass. Priests went about disguised living in then houses of farmers, leaving confessions, teaching religion in the kitchens, saying Mass usually in the open air wherever there was a spot sufficiently lonely to escape the watchful eyes of the priest-hunter. If a priest were captured he would be condemned to imprisonment and transportation; should he return and be again captured, the penalty would be death. 142 MONUMENTS OF DEVOTION The Mass-rocks were monuments to the devotion of both priests and people. In their own parish there was a Mass-rock at the place where the old Clanvaraghan church stood; another at Ballywillwill; a third at Drumnaquoile. At Dunmore, in the next parish, Mass used to be said all through the Penal days. Two hundred years ago the Protestant Bishop of Down reported to the Government that there were five mass houses in the county. One of these five mass houses was the building, which stands on the border of the cemetery outside this church. Whether you go to Mass at Drumaroad or Clanvaraghan, you worship God in places, which should be doubly sacred to you, because there your forefathers showed their loyalty to the Mass in days of persecution. There was another memorial of those days of which they should be very proud- the fragment of stone, which was inserted in the wall of this church. That fragment was part of the altar stone used y the Franciscans of Drumnaquoile. Its presence there reminded them of the devoted service of the Friars. “You do not require to know very much about Irish history to understand how heroic a part of the Franciscan Order has taken in Ireland’s defence of the 143 faith. If you look through a list of the Irish martyrs, you will see the names of many sons of St. Francis. FRIARS OF DOWNPATRICK COMMUNITY “I have said,” continued Father Rogers, “that almost the first Irish martyrs were three Friars of the Downpatrick community. Their brethren who escaped, who came in the course of time to settle in the townland of Drumnaquoile; there they and their successors remained until the end of the age of persecution. We can scarcely imagine what dangers and hardships they were called on to endure; we can only guess what their presence, what the example of their courage and self-sacrifice meant for the poor, suffering Catholics living around. “It is over a hundred and forty years since the last Friar said Mass in Drumnaquoile, yet the memory of the Franciscans has never died out. There is no danger of it dying out now, since Father Cahill, among the many great works he has done for you, has formed a congregation which, I am happy to know, is ever increasing.” “It is peculiarly appropriate that, on such an occasion as this, there should be among us Father Canice, who not only represents the Third Order, of which he 144 is Commissary Provincial, but is a member of the First Order, to which the people of this parish, and indeed the whole Irish people, owe so very much. In time continued Rev. Dr. Rogers, the lot of Catholics improved. The Penal Law failed in their purpose, and the people were permitted to practise their religion openly. At Drumaroad the old Mass-House served the needs of the people until 1839, when the present church was built. PROGRESSIVE PARISH In 1877 the districts of Drumaroad and Clanvaraghan were taken from the parishes of Ballykinlar and Castlewellan respectively and formed into a parish. Today the parish is one of the most progressive in the diocese. In a great measure that is due to your present parish priest, Father Cahill. The new church at Clanvaraghan, only recently consecrated; the church here, so renovated as to be practically a new building, are outstanding tributes to his zeal and enterprise. But infinitely more important than churches is the religious spirit of a parish. The spirit-the spirit pf loyalty to the Faith, of devotion to the Mass-has been fostered by Father Cahill, but it was not created by him. It has come down to you from priests and people of the past. It is your most precious inheritance. Hold fast to it. You have your own temptations and trials, but as long as the same spirit lives in you, as lived in your fathers you need not fear. When today you pray in Mass for the repose of the souls of those 145 who have gone before with the sign of the faith, pray also that God may ever keep you mindful of their loyalty, their perseverance, their abiding hope and trust in Jesus Christ, who is the same yesterday, and today, and for evermore. At the blessing and dedication of the beautiful little grotto in the church grounds by Ven. Archdeacon M’Kenna, Very Rev. Fr. Canice, O.M.Cap., Church St., Dublin, preached an eloquent sermon on the Franciscan heritage, and said that the Grotto was the gift of the Archdeacon’s sister (now deceased). DEVOTION TO BLESSED VIRGIN Throughout the years the Grotto would strengthen their devotion to the Blessed Virgin. As Rev. Dr. Rogers had pointed out, the Franciscans had devotedly laboured in the parish even through the cruel persecution of the Penal Days, and wherever they worked they pledged devotion to the Mother of God. Now amongst the parishioners of Drumaroad that glorious tradition was being perpetuated by Franciscan Tertiaries. At the Grotto the Franciscan Crown was recited and a procession in honour of the Blessed Lady took place through the church grounds. Franciscan Tertiaries from the parish and from Belfast took part. At the conclusion solemn Benediction was given Ven. Archdeacon M’Kenna, the deacon being Rev. G. Macnamara, E.I., sub-deacon, Rev. J. Donaghy, S.M.A. 146 CLERGY PRESENT Among The priests present were Rev. A M’Kinley, P.P., Loughinisland; Rev. J. Napier, P.P., Bright; Rev. J. Taggart, Adm., St. Patrick’s; Rev. R. O’Neill, C.C., do.; Rev. C. O’Neill, C.C., St. Peter’s; Rev. B. McCann, C.C., Saul; Rev. P. J. M’Dowell, C.C., Dunsford; Rev. Fr. Braniff, S.M.A.; Rev. J. P. M’Cluskey, C.C., Castlewellan; Rev. J. Bradley, C.C., Downpatrick; Rev. J. Moloney, C.C., Kilmore; Rev. Fr. Bennett, C.C., Dundrum; Rev. W. Tumelty (recently ordained). 280 In 1975 the Ulster Architectural Heritage Society lists Drumaroad Church as a ‘Class A’ building. P. J. Rankin describes Drumaroad Church as: “Stone inside indicates graveyard consecrated 1807: date-stone in tympanum of door at west end records the church was founded in 1839, and fully restored in 1935. Exterior: a plain stuccoed five-bay church with a campanile at the southwest corner. Plain pointed-headed windows, entrance porch in centre bay on north side, decorated ridge tiles. West end has a central door with a rusticated pointed doorcase, a statue of St. John the Baptist in a niche over. Freestanding campanile erected in Mary year 1954: in three stages, doorway on ground floor, circular window above and louvred pointed-headed opening at top: blind arcade under 147 cornice above, stepped parapet and corner pinnacles on top. The campanile is built of rectangular blocks of stone-like concrete. Interior: a nice bright plain building with warm coloured low pine bench-pews with trefoil-pierced backs and a nicely shaped top rail. Pine ceiling. All plain and unpretentious. Stations of the Cross in Gothic pine frames. Plain stone arcaded altar rail, white marble top with column shafts in green and red marble alternately, handsome brass gates. Altar is of plain rectangular shapes with Sienna marble insets, pleasant; simple statues and flowers on either side; all set in a shallow Tudor arch. Beautifully kept churchyard, treated like a garden, yews, and other shrubs and small trees at the end of nicely cut lawns and undulating grass: the old church hall is in one corner.”281 Re-dedication of St. John the Baptist Church Drumaroad Sunday 18th February 1996 saw another important chapter being written in the history of St. John the Baptist Church at Drumaroad. The Most Rev. Patrick Walsh, Bishop of Down & Connor, visited the parish of Drumaroad & Clanvaraghan to rededicate the new church and bless the new altar. In his homily, Bishop Patrick Walsh spoke of the strong tradition of faith in the parish of Drumaroad & Clanvaraghan. The following is an extract taken from Bishop Patrick Walsh’s homily to the congregation who attended the official opening of St. John the Baptist Church, Drumaroad.282 “We should recall with pride and with thanks giving to God our ancestors in their successive generations, those generations which span the years 148 back to the blessing and dedication of this very church over a century and a half ago, and further back to the generations who worshipped in the old Mass House here at Drumaroad and in the Franciscan Friary at Drumnaquoile. Links with the past are so important and one very precious link for us in this parish is the altar stone from Drumnaquoile Friary now –re-erected in the entrance porch of this church. And one other link with the past is the chalice we shall use today – a silver chalice presented in 1857 to Fr. Patrick Curoe who was Parish Priest of Ballykinlar, of which Drumaroad was a part from 1834 to 1873, a span of thirty nine years. These are some of the historical links with the past, and now Fr. Moley your present Parish Priest, has completed this major work and I thank him, and I thank you, the parishioners for your co-operation with him and your generosity. You have a church re-ordered for the celebration of Mass and the celebration of the sacraments in accordance with the mind of the church and its decrees on the Sacred Liturgy. The Mass celebrated today in its present form and in this new setting is essentially the same Mass as was celebrated on the day of the opening of this Church in 1841, as celebrated in the Friary in Drumnaquoile, as celebrated in Mass Houses and at Mass Rocks. And that chain goes right back to the Upper Room in Jerusalem where our Lord took bread and wine, blessed them, broke the bread, gave His body and blood to His disciples and said, do this in memory of me.” 283 149 The re-opening of St. John The Baptist Church and Bell Tower followed extensive renovations undertaken by the Rev. John Moley P.P. These renovations marked the first major restoration of the Church and Bell Tower since the first renovation back in 1935 of Drumaroad Church, and the original building of the Bell Tower in 1954, both undertaken by the Rev. Denis Cahill, PP. INTERIOR OF ST. JOHN THE BAPTIST CHURCH DRUMAROAD 1996 FOLLOWING RENOVATION 150 Private Collection – Patrick J Clarke ST. JOHN THE BAPTIST CHURCH DRUMAROAD AND NEWLY BUILT BELLTOWER AFTER COMPLETION IN 1954 By kind permission of Mr. Liam Quinn, Scribb ST. JOHN THE BAPTIST CHURCH DRUMAROAD FOLLOWING RENOVATION IN 1996 151 Private Collection – Patrick J Clarke DRUMAROAD BELL TOWER On Sunday 9th May 1954, His Lordship Most Rev. Dr. Mageean, Bishop of Down and Connor officially blessed a newly constructed Bell-Tower at St. John the Baptist Church Drumaroad. The new Bell-Tower of rectangular blocks of stone was added to the church in 1954.284 To mark the completion of the Bell Tower in 1954, the following article was published in the Irish News on Monday 10th May 1954. “Bell of Drumnaquoile” Rings Again LEGACY OF THE PAST 152 The legendary “Bell of Drumnaquoile” sounded over the peaceful countryside of Drumaroad on Sunday. It was the occasion of the dedication of a new Bell Tower for the parish. The bell was rung during the Consecration at the Solemn Votive Mass of the Blessed Virgin, celebrated in the Church by Rev. V. Davey, P. P., Antrim, and at which His Lordship Most. Rev. Dr. Mageean, Bishop of Down and Connor presided. There was a large attendance of priests and laity. Fr. Davey was assisted at the mass by Fr. F Taggart, C.C., Ballymartin, as deacon, and Rev. P. McFerran, C. C., Newcastle, as sub-deacon. The master of ceremonies was Rev. C. O’Neill, P. P., Kilcoo. A special sermon was preached by the Rev. Gerald MacNamara, E.I. Father MacNamara said that when Father Cahill told him he was going to call his new church “St. Mary of the Angels,” he immediately thought of that beautiful Franciscan Basilica in Assisi, and wondered what connection the Franciscans could have with Drumaroad. “Father Cahill soon informed me. ‘No tradition that is good should ever be lost,’ he said. The Franciscans had a convent or friary in Downpatrick, but soon after the Reformation they were expelled.” “They came back to Downpatrick, but due to relentless persecution early in the 17th century, they had again to fly. Some of them found their way to 153 Rome, and tradition has it that Our Lady appeared to three of them and made them return to Ireland to County Down, in fact-once more.” “At the place which they would hear the Angelus bell they were to set up a Friary and there tend to the spiritual needs of the people. The Friars did not protest that in those dark and evil days in Ireland to hear the Angelus bell would be truly miraculous, but with true obedience set out once more for Ireland.” “And they came to this part of Down, and when passing Drumnaquoile, at the gates of an ancient and noble family called Savage, at Dunturk, they heard clearly the sound of the Angelus bell.” “There they founded the Friary of Drumnaquoile, and in spite of priest- hunters and persecution, in spite of dungeon fire and sword, they and their successors ministered to the spiritual welfare of your forefathers for almost a century and a half.” “There is little trace of that Friary here now, but we still have part of the mensa, or table of the altar on which they said Mass, here in this very church.” “Father Cahill has preserved it for posterity, true to his theory that no tradition that is good should be allowed to be lost. From the inscription you can see that it is an old hedge schoolmaster called Bernard McAvoy that we have to thank for rescuing this legacy of the past.” 154 “ The zeal for the Church displayed by that old teacher in these parts may help to explain the wonderful tradition of teaching and the high standard of religious training associated with the modern schools of this parish and you will pardon me if I claim that, after inspecting them for 22 years, I have some reason for my statement Not Forgotten “The Franciscan Friars have gone from Drumnaquoile, but they are not forgotten, and that beautiful cross of Ballymagreehan granite standing four square to the winds from the Twelve Cairns, is symbolic of their Faith and the Faith they instilled in your fore-fathers.” “Amongst the ordinary people, too, the Friars are not forgotten, for the residents of the district will tell you stories of the Friar’s field at Drumnaquoile, and some of the old people will even claim that they, like the Friars, have heard that mystic bell.” “Be that as it may, isn’t it a strange coincidence that a lady who is a direct descendant of the principal house of Savage, of this Drumnaquoile, should unasked for, have generously offered to put up this magnificent bell and so perpetuate the old tradition.” “That lady is the last survivor of an old family-and I don’t think it is any longer a secret-her name is Miss Rose McKenna. She is a sister of the Right Rev. Charles McKenna, Parish Priest of Castlewellan, and Dean of 155 the Diocese of Down and Connor. He also was a benefactor of the parish, for he erected that Grotto outside the Church.” Fr. D. Cahill, P. P., at the conclusion of the Mass thanked the Bishop for his attendance and said that the parishioners appreciated very much all his Lordship had done for them in the many visits he paid to the parish. He had blessed the renovated church of Drumaroad 20 years ago, and 17 years ago he consecrated the new Church of St. Mary of the Angels. In 1951 he blessed the granite memorial cross-erected to the memory of the Friars of Drumaroad and carried out other laborious duties in the parish. Father Cahill also thanked the priests who had assisted at the ceremony, and the choir under the conductorship of Miss. B. O’Neill, for the beautiful music. Fr. Cahill returned special thanks to Miss. Rose McKenna who had donated the new bell. “Wonderful Sacrifice” Expressing gratitude to the parishioners, he said: “You have made wonderful sacrifices, and it is you that all credit is due.” Fr. Cahill thanked the architects who designed the Bell Tower, Messrs Bready and Kilpatrick, Belfast, the contractor, Mr J. Branniff, and McCullagh Brothers who carried out the an impressive decoration scheme being introduced to tone with the limestone colour of the new tower.285 Blessing of Bell Tower at St. John the Baptist Church Drumaroad on Sunday 9th May 1954 156 From Left: Rev. P. J. McFerran, C.C., Newcastle; Rev. D. Cahill, P.P., Drumaroad; His. Lordship the Most. Rev. Dr. Mageean, and Rev. D. M. Murray, C.C., Newcastle at opening ceremony By kind permission of Irish News DRUMAROAD BELL TOWER FOLLOWING RESTORATION IN 1996. ORIGINAL DATE STONE 1953-1954 INSERTED ABOVE DOOR 157 Private Collection – Patrick J Clarke PRIESTS OF THE PARISH OF BALLYKINLAR, DRUMCAW, AND TYRELLA 158 1704 Rev. Edmund Mc Graddy, P.P., was born in 1656, was ordained in 1698 by Dr. Keough, Bishop of Clonfert. In 1704 he was registered as Popish Priest of (Drumca) Drumcaw, being then aged forty-eight and residing at Drumnagh. He died Parish Priest of Drumcaw, Ballykinlar, and Tyrella on December 4 th, 1713. He was probably a relative, if not an uncle, of Father Edmund McGraddy, P.P., Kilmore, who died between 1740 and 1744.286 1714 Rev. Roger Tranlavery, P.P., otherwise Armstrong, became Parish Priest in 1714. On the 7th April 1727, he became Bishop of Down & Connor, but he still retained the parish of Ballykinler. Rev. Roger Tranlavery died in 1739.287 1727 Dr. Bannon, P.P., was assistant, for a long time to Bishop Armstrong when a parish priest. He succeeded the Bishop as Parish Priest of Ballykinlar. Later he became Dean of Down and died in 1742.288 1742 Rev. Charles Christian, P.P., succeeded Dr. Bannon in 1742. He was a native of Ballyplunt, in the parish of Ballykinlar; he was one of the signatories to the petition of 1726, praying the Pope to confer the vacant See of Down & Connor on Dr. Armstrong. He was then appointed Parish Priest of Ballykinlar in 1742. Owing to advanced age and partial dotage, he was superannuated about 1762 or 1763, and the parish was administered by several clergymen until Rev. Charles Christian’s death.289 1762 Rev. Laurence Keenan, P.P., who was born in Drumaroad, and was appointed curate of Saul. He was then appointed Parish Priest of Ballykinlar, Drumcaw, 159 and Drumaroad from the curacy of Saul. Rev. Charles Keenan was a native of Drumaroad but during his incumbency he resided in Island-a-muck. The people used to tell anecdotes about him and his old horse “Soarey”. He died in 1776, and was interred in Loughinisland.290 1776 Rev. Neal Cannovan, C.C., was appointed curate of Ballykinlar; administrator of Ballykinlar about 1776; and curate of Bright.291 1778 Rev. Richard Curoe, P.P., was born in 1742 in the townland of Ballynagarrick, in the parish of Kilclief. After having been ordained at Seaforde by Dr. MacArtan, Bishop of Down & Connor, on March 14 th 1773, he went to Paris, where he studied in the College of the Lombards. On his return he was appointed curate of Bright, and Parish Priest of Ballykinlar on the 17 th March 1778. Some time after the appointment of Dr. Hugh MacMullan to the bishopric, his lordship, being desirous of removing the ancient parish of Drumcaw from under the jurisdiction of the parish priest of Ballykinler, and of annexing it to the Parish of Loughinisland, inhibited Rev. Richard Curoe from officiating in Drumaroad. Rev. Richard Curoe however, appealed through the Primate, Dr. Anthony Blake, to the Pope, who decided that Drumcaw was part of the parish to which Rev. Richard Curoe had been canonically inducted, and prohibited the Bishop from disturbing him in the enjoyment of his lawful rights. Dr. MacMullan publicly read the Papal rescript before the conference of clergy, and Rev. Richard Curoe having vindicated his pastoral rights, in order to enable the Bishop to make such changes in Ballykinler as he might think necessary, 160 solicited the parish of Kilmore, then vacant, to which he was appointed on January 12th 1780.292 1780 Rev. John Macartan, P.P., succeeded Rev. Richard Curoe. He was a native of the townland of Ballymaginaghy, in the parish of Drumgooland, in the Diocese of Dromore. Having been ordained in Seaforde, by Dr. Hugh MacArtan, on the 14th of March 1773, along with the Rev. Richard Curoe, proceeded to the College of Lombards. On his return, in 1777 he was appointed Parish Priest of Saintfield in 1777, from which he was promoted Parish Priest of Ballykinlar, in June 1780, where he erected the Ballykinlar chapel in 1783 (or 1784). Rev. John Macartan died on 21st February 1814 and was interred in Maghera, but no monument marks his grave. Rev. Hugh Macartan like his brother, studied in the College of Lombards, Paris, from where he fled during the French Revolution in 1793. He completed his studies under the guidance of his brother. Though several times offered promotion, continued to be curate of Ballykinlar upwards of twenty years, after which he was appointed Parish Priest of Ballykinlar, and after eighteen years died on the 26th July 1832 aged sixty six, and was interred in Ballykinlar graveyard.293 1818 Rev. Arthur, McGlew, C.C., was a native of Dundalk. He was ordained in Downpatrick by Dr. Patrick MacMullan, Bishop of Down & Connor, in 1812. He officiated as curate in Downpatrick for some time, and went to the College of St. Sulpice in Paris. He was appointed curate of Ballykinlar in 1818 until 1822.294 161 1832 Rev. Michael O’Hagan, P.P., was born at Fofanny-ban in the parish of Kilcoo in October, 1791, he entered the Humanity Class, Maynooth college, April 7th, 1810, and was at Pentecost, 1815, by Dr. Patrick MacMullan, Bishop of Down & Connor. He was appointed curate of Downpatrick, and then Parish Priest of Glenarm in 1819, but resigned this parish to become assistant to his uncle, Father Cormac O’Hagan, P.P., Kilcoo. He was appointed Parish Priest of Kilcoo in 1824 and of Ballykinlar in October 1832. He died on February 9 th, 1834, and was interred alongside his uncle in Ballymoney church, but there is no tablet to mark the spot.295 1834 Rev. Patrick Curoe, P.P., was a native of the townland of Ballynagarrick in the parish of Kilclief; he entered Logic Class, Maynooth College, in August 1825, and was ordained in St. Mary’s Church, Belfast, Dr. Wm. Crolly, Bishop of Down & Connor, in November 1829. After remaining a few weeks as curate of Belfast, he was appointed curate of Duneane; after six months, C.C., Rasharkin; after eight months, C.C., Belfast. Then he was appointed Parish Priest of Newtownards in June 1831, of Lower Mourne on October 22 nd 1832 and of Ballykinlar in July 1834. Rev Patrick Curoe was appointed Professor of Classics in the Diocesan Seminary on the 17th April 1839, but he resigned his position at the Midsummer vacation of 1845, and returned to Ballykinlar. He died on October 4th, 1873, aged seventy-two, and was interred at the altar of the Blesses Virgin Mary, in Ballykinlar church.296 162 1839 Rev. James Mulholland, C.C., was born in Lisburn on August 24 th, 1803; he entered Rhetoric Lass, Maynooth College, on March 15th, 1832, and was ordained in 1835. He was appointed Professor of Classics and Mathematics in the Diocesan Seminary, but was compelled, through bad health, to resign that chair. He afterwards officiated as curate in several parishes, and was appointed curate of Downpatrick, and Adm. of Ballykinlar on August 15 th, 1839. Being attacked by phthisis, he was obliged to leave this parish in 1843. He died on July 29th, 1843, aged forty, and was interred in the nave of the church at Lisburn.297 1842 Younger brother of Father James Killen, P.P., Portaferry, and a native of Tollumgrange in the parish of Dunsford, Rev. Richard Killen, C. C., entered Rhetoric Class, Maynooth College, on August 26th, 1833, and was ordained in Maynooth College by Dr. Healy, Bishop of Kildare, on February 3 rd, 1839. He was appointed curate of Ballee, Adm. of Ballykinlar on May 23rd, 1842.298 1843 Rev. Francis McKenny, C.C., was born in the townland of Ballylough in the parish of Kilmegan, on August 28thm 1792, he was ordained by Dr. Patrick MacMullan, Bishop of Down & Connor, at Pentecost, 1816, afterwards studied in France. On his return he was appointed curate of Ballykinlar, and of Culfeightrim in the summer of 1843.299 1854 Rev. John McGreehan, C.C., studied in the Diocesan College, and entered Rhetoric Lass, Maynooth College, on August 25th, 1836, aged eighteen, and was ordained in Belfast By Dr. Denvir, Bishop of Down & Connor, on May 5th, 1842. 163 He was appointed curate of Cushendall in June 1842, of Aghagallon in February 1849, and then, after a few months, Dean of the Diocesan College, and curate of Ballykinlar on March 11th 1854. He died on August 10th 1884, aged 66, and was interred in the Catholic cemetery of Randalstown.300 1864 Rev. Edward Watterson, C.C., was born on August 10 th, 1839, in the townland of Drumroe in the parish of Kilclief, he studied in the Diocesan College, Belfast, entered Humanity Class, Maynooth College, on November 15th, 1858, and was ordained in St. Malacy’s College, Belfast, by Dr. Dorrian, Bishop of Down & Connor, on the third Sunday of October, 1863. He was appointed curate of St. Malacy’s, Belfast, on February 13th, 1864, of Ballykinlar in July, 1864, and moved to Ballymacarrett in January December 1866.301 1866 Rev. John McAreavey C.C., was born in the parish of Glenavy on March 4 th, 1842, he studied in the Diocesan College, Belfast, entered Humanity Class, Maynooth College, on November 15th, 1860, and was ordained on November 1st 1866, By. Dr. Dorrian Bishop of Down & Connor, in St. Peter’s Church, Belfast. He was appointed curate of Ballykinlar where he officiated for only a short while, as he had to retire from missionary work through ill health. He died at his mother’s residence on October 8 th, 1869, aged 26 and was interred in front of Aldergrove church.302 1867 Rev. James O’Hara, C.C., was a native of the parish of Aghagallon; he studied in the Diocesan Seminary, Belfast, entered Logic Class, Maynooth College, on August 25th, 1863, and was ordained in the College chapel by Cardinal Cullen, 164 Archbishop of Dublin, on June 11 th 1867. He was appointed curate of Ballykinlar on June 29th, 1867 until 1870, when he was moved to become Master of the diocesan School, Downpatrick.303 1873 Rev. Joseph O’Connor, C.C., was born in Ballywalter in the parish of Balee in 1844, he studied in the Diocesan College, Belfast, entered Logic Class, St. John’s College, Waterford, in 1866, and was ordained in St. John’s College by Dr. Lanigan, Bishop of Goulburn, Australia, in 1870. He was appointed curate of Kilclief in October 1870, curate of Ballykinlar on August 1 st, 1873, of St. Peter’s, Belfast, in 1874, and Ballykinlar in 1879.304 1874 Rev. Felix M'Keating was a native of the parish of Kilclief, he studied in the Diocesan College, and at St. Patrick’s College, Maynooth, and was ordained in the chapel of the convent of Charity, St. Stephen’s Green, Dublin, by Dr. Whelan, Bishop of Bombay, on November 7 th, 1855. He officiated as curate in various parishes and was appointed curate of Lisburn 1857, and as Adm. of Ballymacarrett on October 19th, 1869. On January 1st, 1874, he was appointed Parish Priest of Ballykinlar, where he began the building of the new church at Dundrum, and, in February 1881, of Ardkeen. He died on September 9th, 1885, and was interred outside the church of St. Joseph, Ballycranbeg.305 PRIESTS OF DRUMAROAD & CLANVARAGHAN 165 On 5th April 1877, Rev. John McCourt was appointed the first Parish Priest of the newly formed parish of Drumaroad & Clanvaraghan. Since the parish’s formation in 1877 various priests also served as Curates up until 1935. Since then the Parish of Drumaroad & Clanvaraghan has remained with only a Parish Priest living in residence at Drumaroad. 1877 Rev. John McCourt was born in the Parish of Duneane, he studied Classics at Nelson’s Academy in Downpatrick, and entered Humanity Class, Maynooth College, on September 30th, 1830. He was ordained in Belfast by Dr. Wm. Crolly, Bishop of Down & Connor, on July 1833. Shortly afterwards he was appointed curate of Drummaul, of Rasharkin in December 1835, and of Lisburn, on November 28th, 1839. He was appointed Parish Priest of Glenarm on November 3rd, 1840, where, on the site of the old chapel, he erected a new church at Carnlough, which was dedicated in 1846. He was appointed Parish Priest of Ballygalget, where he erected the parochial house in 1870. He was appointed first Parish Priest of Drumaroad & Clanvaraghan on April 5 th, 1877. He died on April 29th, 1884, and was interred in the cemetery attached to Drumaroad church.306 1875 – 1880 Rev. John Cavanagh C.C307 1895 Rev. Bernard McKenna was born in the parish of Maghera, Co. Derry, on February 17th, 1845, he studied the classics in Tergarvel, entered Rhetoric Class, Maynooth College, on September 1st, 1864, and was ordained in St. Malacy’s Church, Belfast by Dr. Dorrian, Bishop of Down & Connor, on the first Sunday of November 1870. He was appointed curate of Newtownards in November 166 1870, of St. Patrick’s, Belfast, on August 1 st, 1873, of Saul on August 1st, 1874, and of Kilcoo on February 1st, 1875. On August 1st, 1884, he was appointed Parish Priest of Drumaroad & Clanvaraghan. He died on January 1 st 1895, and was interred in Drumaroad cemetery.308 1891 – 1892 Rev. H Skeffington, C.C., was born in St Peter’s Parish, Drogheda, he entered St. Malacy’s College, Belfast, in February, 1880, proceeded to Physics Class, Maynooth College, in September, 1885, and was ordained in St. Malacy’s College by De. McAlister, Bishop of Down & Connor, on January 12th, 1890. He was appointed curate of Duneane on January 12 th, 1890, and of Drumaroad on September 7th, 1891.309 1895- 1898 Rev. John McAllister P.P.310 1896 – 1898 Rev. Mullumby C.C.311 1898 – 1906 Rev. Patrick McCambridge P.P.312 1906 – 1909 Rev. B Downey C.C.313 1906 –1934 Rev. Dan O’Reilly P.P.314 1915 – 1919 Rev. Denis Cahill C.C.315 1920 – 1924 Rev. James Maguire C.C.316 1924- 1925 Rev. Joseph Ivory C.C.317 1927 – 1929 Rev. Frank McKenna C.C.318 167 1929 – 1934 Rev. Terence Keenan C.C.319 1934 – 1957 Rev. Denis Cahill P.P.320 1958 – 1966 Rev. Richard O’Neill P.P.321 1966 - 1977 Rev. Joseph Maguire P.P.322 1977 – 1987 Rev. Gerard Park P.P. 1987 – 1989 Rev. Eamon Magee P.P. 1989 – 2004 Rev. John Moley P.P. 168 FRANCISCANS OF DRUMNAQUOILE O’Laverty states: “In times of persecution mass was celebrated on the sites of the chapels of Clanvaraghan, and Aughlisnafin, at the Ballywillwill Demense and in the Friary of Drumnaquoile.”323 Giovanni di Pietro di Bernardone was born in 1181-2, while his father Pietro, was on a business trip buying cloth.324 He was renamed Francesco, or Francis, when his father returned to Assisi.325 The son of wealthy parents, Francis grew up with too much money to spend, and known as a great singer and companion for a night on the town, not particularly worried about his life despite his good education. 326 As he approached his late teens, Assisi was suddenly thrown into turmoil. The citizens revolted and seized the castle, which dominated the town.327 Civil war began and some of the nobles fled to Perugia.328 War then broke out between Perugia and Assisi. Francis was captured when his city was defeated at the battle of Collestrada. 329 A year in prison, followed by a period of ill-health, gave the young man plenty of time to think.330 Still seeking worldly honour, he set out in 1205 to fight for the Pope against the German Emperor. But he only got as far as Spoleto, where the Lord appeared to him in a vision.331 Back in Assisi Francis wandered about like a lost soul, very often praying in the partially ruined chapel on San Damiano.332 Towards the end of the year the figure of Christ on the Cross came to life and said to Francis: ‘Go and rebuild my house, for it is falling down.’ Francis continued to live as a hermit and was disowned by his father.333 169 In the summer of 1206 he took the words he heard from the Cross-literally. Francis began to physically rebuild three small chapels: San Damiano, San Pietro, and the Portiuncula.334 Then on the feast of St. Matthias, 24 February 1208, Francis heard the gospel of the Mass and thought that it had a special meaning for him: Christ ordering his disciples not to possess gold or silver, but to go and preach the Kingdom of God.335 Francis now realized the true meaning of the vision on the Cross. He stopped building and began to go around his neighbouring villages preaching.336 Almost against his wishes, the preacher began to attract companions, initially Bernard of Quintavelle, a merchant, Peter Catanii, a cannon of the cathedral and a lawyer, and Giles a young man.337 The first two came on April 16th 1208, regarded as the foundation day of the St. Francis Order.338 Francis and his companions went on various preaching trips but returned to Portiuncula chapel below Assisi for the winter of 1208-9. 339 By the spring of 1209 there were twelve companions and Francis brought them to Rome to receive verbal approval for their rule of life from Pope Innocent III. 340 During 1209-10 lay people asked him to suggest an ideal way of life which they could practise while still in the world - the origin of the Third Order.341 Finally, on Palm Sunday 1212, Francis received Clare into the religious life thus giving rise to the Second Order, or the Poor Clares.342 The First Order began to grown in Italy.343 In 1213 Francis accepted the gift of the mountain of La Verna near Florence as a place for prayer and retreat. 344 At the general chapter of the Order held in 1217 a division in provinces was decided upon and missionaries were sent to the Orient, Germany, Hungary, France and Spain.345 Two years later Francis himself went to the Holy Land while sending missionaries to Morocco where they were martyred in January 1220.346 170 When Francis returned to Italy he found his Order in a state of confusion. He spent the winter of 1220-1 trying to expand the rule that had been verbally approved by Innocent III in 1209.347 This was presented to approximately three thousand friars who gathered for the chapter at Pentecost 1221.348 It was insufficient and the administrative problems were growing. St. Francis withdrew to Rieti Valley and composed his second rule which received papal approval on 29th November 1223.349 This is still the basic document governing the Franciscan Order. In December 1223 Francis was at Greccio, where he built the first Christian crib. In the late summer of 1224, he was at La Verna, where he received the stigmata on 17th September.350 Now ill, he went on a few last preaching tours before returning to Assisi, where he died on 4th October 1226.351 He was canonized in Assisi on 16th July 1228 and arrangements were made to bury his body in the basilica then being built in his honour.352 Over seven hundred and seventy years ago, probably in the summer of 1226, a ship arrived in Ireland, at the mouth of the Blackwater, just off the port of Youghal in Co. Cork.353 Among the tired passengers was a group of men dressed in worn grey habits, but whose riches in spirit overshadowed their poverty. 354 The harbingers of the Franciscan ideal had arrived in Ireland.355 Thus began the first cycle in the history of the followers of St. Francis of Assisi.356 The Franciscan Order spread with rapidity. By 1282 there were nearly 1600 Franciscan Monasteries, organised in 34 provinces.357 In addition to the care of the souls, in which field they accomplished wonders, the Franciscans made an important contribution to medieval philosophy and theology, among 171 the great Franciscan names being those of Englishmen, Alexander of Hales (1245), and Roger Bacon, the Irish man Duns Scotus (1265-1308), and St. Bonaventure. 358 The earliest Franciscan houses in Ireland were at Youghal, Kilkenny, Dublin, Multyfarnham, Cork, Drogheda, Waterford, and Downpatrick in 1240 on ground donated by Hugh De Lucy, Earl of Ulster.359 One of the most illustrious Franciscans of that era was Duns Scotus.360 There are various claims as to where he was actually born. Hugh MacCaughwell Titular Archbishop of Armagh, and St. Oliver Plunkett, claimed that he was born in Downpatrick, Co. Down. 361 Duns Scotus was born in 1274, became a Franciscan Friar and was educated at Oxford. 362 Following Oxford, Duns Scotus was commanded to Paris by the General of his order in 1304 where he took the degree of Doctor of divinity, and in 1307 was made Regent to the Divinity Schools there.363 The following year he was commanded to go to Cologne and teach there.364 In the year 1308 he died suddenly. Another notable Franciscan from Down, was Cornelius Deveny, at 80 years of age he was arrested, imprisoned for three years without trial, and was sentenced with Patrick O’Loughran. 365 Both men were hanged, drawn, and quartered on St. George’s Hill on the banks of the Liffey, opposite Dublin Castle on 11th February 1612.366 Hugh MacCaughwell a great friend of Luke Wadding, Head Franciscan in Rome, represented the Irish cause to the Pope. 367 Hugh MacCaughwell was born in Downpatrick, Co. Down, educated at Salamanca in Spain, and afterwards in the Convent of that College and Divinity Professor, he was afterwards in the Convent of that College and Divinity Professor, he was then in the Convent of Ara Coeli in Rome, and also as Definitor General of his Order, and was finally advanced by 172 the Pope to the Primacy of Armagh. 368 He died in the Convent of Ara Coeli on 22 nd September 1626, and was buried in the Church of St. Isidore.369 Hugh MacCaughwell was recognized as a man of singular piety, learning and humility, as well as one of the greatest scholars of his time. 370 Hugh MacCaughwell published many books, of which he also published books on Duns Scotus, and the Irish Language.371 Even in the life of St. Francis, division rose amongst his followers, chiefly, over the practice of poverty.372 Those who desired a more rigorous interpretation of the rule of St. Francis, began to be called “Observants”, those favouring a less rigorous interpretation were called “Conventuals”.373 By the year 1517 the “Observants” sub-divided into Friars Minors and Capuchins; thus making three orders of Franciscans; Friars Minor, Friars Minor Conventual, and Friars Minor Capuchin. It was the Friars Minor Conventuals who settled in Downpatrick.374 In 1569, the military under John Brerton, agent of the Crown, attacked Downpatrick and captured the Friary.375 When Brerton departed the Friars returned. In 1575 John Brerton made a surprise return, capturing three friars, John O’Lochran, Edmond Fitzsimons, and Donal O’Rourke.376 The three Friars were then tortured and hanged from the branches of an Oak Tree.377 The Church was then converted to the Court House, and the Friary was demolished.378 O’Laverty states in his book the journey of the Friars from Downpatrick to Drumnaquoile near Drumaroad: - “In the townland of Drumnaquoil, in a field belonging to James Laverty, which adjoins the road that there forms the boundary between the townlands of Drumnaquoil and Dunturk, is the site of the friary of Drumnaquoil which was the 173 “locus refugii” of the Franciscans of Down, the site of whose monastery is now occupied by the Protestant parish church of Downpatrick. I have been unable to find out the date at which the Franciscans located themselves there; but a legend told by the people accounts for the selection of that secluded spot. They saw that when the friars were at prayer in Rome, a vision of a lady in white warned them to build a friary where they could hear the sound of three bells ringing. The friars, wearied and footsore, sat down one day before the gate of Savage’s Castle, in Drumaroad, to rest themselves, for they had searched all Ireland through for the promised sign, when at last their hearts were gladdened by the long expected chimes surging across the valley from the lonely hillside of Drumnaquoil. Some would say, perhaps, it was less owing to the priest-hunters that the friars came to that mountain solitude, but the eyes of the Government were upon them there.”379 The following document, preserved in the Public Record Office, Dublin, states: - “To the Right Honourable the Lord’s Committee appointed to inquire into the present state of Popery in the Kingdom of Ireland. In obedience to your lordship’s order, bearing date the 6 th day of the instant November, to me directed, as sheriff of the County of Down, requiring me to return into your lordships an account of what reputed nunneries or friaries, and what number of fryars or nuns are reputed to be in the same respectively. I do therefore humbly certify unto your 174 lordships that, after the strictest inquiries, I can find there is but one reputed fryary in the said County of Down, kept at a place called Drumnacoyle, in the said county, within eight miles of Rathfriland, in which there is commonly reputed to be nine fryars. And there is not in the said County of Down any reputed nunnery, nor any nuns. Dated at Kirkistowne, the nineteenth day of November, one thousand seven hundred and thirty-one.” “W m. SAVAGE” 380 The Sheriff was Savage of the Ards, a cousin of the Savages of Drumaroad, and was supposed to do much to protect the Friars of Drumnaquoile, despite his office of power.381 In 1739 another report was returned to the Lords committee of Down & Connor and states the following: - “My Lords, - I have received returns from 56 parishes, and have account of 45 priests, one monastery, with two friars in it, in the parish of Kilmegan, near the Mourne Mountains. There are about four schools, and five Mass houses, but they say Mass upon mountains and in private houses. One Armstrong takes upon him to be Bishop, and holds visitations, at which there appear great numbers, the itinerant preachers, I suppose, making part of them. There are several of those that have great concourse about them. I am told that they teach Boldly that there is no salvation but in their communion.” 175 “Fr. Down & Connor”382 Fr Down & Connor Francis Hutchinson, an Englishman, who in 1720 became the Protestant Bishop.383 It is probably to the Friary of Drumnaquoile that Primate Oliver Plunkett in 1670, referred to in his report to the Propaganda on the state of the Diocese of Down & Connor, in which he states: - “There is also a convent of Franciscans, who are twelve in number, and amongst them Paul O’Byrn, Paul O’Neill, James O’Hiney are the most distinguished in point in preaching and producing fruit.”384 O’ Laverty refers in his book that the friars left Drumnaquoile about the year 1760, of which John McMullan, of Drumaroad, who died in 1839, aged nearly ninety years, was one of the last pupils who attended their school. 385 O’Laverty also refers that there were only three friars in the establishment- Friar Burke, Friar O’Neill, and another whose name he could not discover.386 In 1670, Dr. Oliver Plunket visited the Down & Connor Diocese and wrote to a letter to Monsignor Baldeschi, secretary of Propaganda, which is dated November 1 st, 1670, the following is an extract from that letter: - “In the Diocese of Down there is a convent of Dominicans, but the friars live at the lodgings. There are five Dominicans, but only one is of great fame-viz., Clement O’Bryne (Burns), who is a good preacher, and produces much fruit.”387 176 A letter was written by Dr. Oliver Plunket, dated 25 th September 1671, addressed to the Internunzio in Brussels. The following is an extract from that letter: “Near Down, at Villa Nova, the Dominicans have a convent of five friars, and the prior, Father Clement Byrne, is a learned preacher.”388 In 1730 and 1731, returns were made to Parliament by the Protestant Archbishop of Armagh, and the protestant Bishops of Meath, Clogher, Raphoe, Derry, Dromore, Down & Connor, and Ardagh. On the returns a report was drawn up and entitled “A report made by his Grace the Lord Primate, from the Lord’s committee, appointed to inquire into the present state of Popery in the Kingdom of Ireland, and to propose such heads of a Bill as they shall think most proper for explaining and amending the Acts to prevent the growth of Popery, and to secure the kingdom from any danger from the great number of Papists in the nation.”389 Father Anthony O’Neill was appointed guardian of the convent of Down on the 26th of August 1751, and again on the 26th February 1753. It also appears by tradition that the friars were withdrawn from Drumnaquoile by the superiors of their order. The unroofed walls of their chapel were taken down in the year 1800. When exactly the Franciscans left Drumnaquoile or died out is difficult to say.390 It is thought by some local historians that the Franciscans were commissioned to translate the ‘Imitation of Christ’ from Latin into Irish by Bishop of Anthony Garvey, who was Bishop of Dromore between 1747 – 1766. Bishop Theophilus MacCartan (Down & Connor), John Crawley – last Baron Crawley Ballykilbeg, Terence Lynch, schoolmaster of 177 Loughinisland, and Dominic MacCartan Clanvaraghan House, each subscribed £5 towards the project.391 Air Lorg Críosta – The Imitation of Christ manuscript which is in St. Malacy’s College, Belfast, is dated 29th June 1762, which would indicate that the Friars were still in Drumnaquoile at that time, assuming that they did the translation.392 In a letter written by Major John Forde, Seaforde, dated 26th February, 1764, he states “A Friar –Popish Priest of the Foreign Convent at Drumnaquoile was yesterday apprehended and lodged in jail. In some papers found in his pocession there was a letter from French quarters, which when translated may suggest his connivance. A religious paper in Irish bearing among other Popish names that of John Crowley of Ballykilgeg, was also found.”393 The fact that a complete copy, wholly in Gaelic was found on the person of a Friar from Drumnaquoile, may possibly lead to the conclusion that either he or some member of the Franciscan community in Drumnaquoile was responsible for the translation.394 Scripts in those days were very much the property of their scribes, who guarded them like gold dust.395 Rev. Gerard Park states: “In the will of Cornelis Magennis of Newry, dated in 1769, and proved in 1770, the testator bequeathed a sum of £10 to the Friars of Drumnaquoile.”396 178 In a letter dated 7th October 1796 from Montalto Estates, Ballynahinch, Lord Moira states the following: - “The Catholics on all my estates in the County of Down are most industrious and engaged for the most part in Linen trade. Their priests have my support in the respective parishes to lead and teach their people in all that is good for the moral of mankind. At Ballynahinch I subscribed in no small way to the building of a new Mass House of late and gave thereto a painting of the Crucifixion I brought with me from Flanders. On the estate of Mathew Forde near here, there has been established a Friary of Franciscans who are now reduced to one very old Priest. The late owner of that estate made it a condition that when the last Priest died, that had been in occupation there in the year 1754 the Friary should become no more. This I heard my Father say when I was a boy.”397 The above statements establish that the Franciscans carried out their mission work at Drumnaquoile right up until the end of Eighteenth century. Indeed the Franciscans set-up a school at Drumnaquoile, which was eventually handed over to lay teachers, of which one Priest was still in Drumnaquoile in 1796, having spent a lifetime serving the local chapel. The two teachers associated with Drumnaquoile School were John McMullan of Drumaroad, who died in 1839, aged nearly 90 years, and was one of the last pupils who attended the school. The other teacher with the school was Bernard McAvoy, who lived in the lower part of Drumnaquoile, and who rescued the slate stone, which had been part of the Mensa of the Altar of the Friars Church.398 179 Patrick Conlan. O.F.M., states in his book:- “A residence was set-up in Dromore following the provincial chapter of 1637 to relieve pressure on the friars of Downpatrick. During the eighteenth century the friars continued to work in the area. They set-up a school in Drumnaquoile, which was eventually handed over to lay teachers. Only one priest was still alive in 1796, having spent a lifetime serving the local chapel. He died before 1800.” 399 St. Oliver Plunkett in 1861 mentioned in a letter to Rome that there were twelve friars at Drumnaquoile, of whom he regarded as outstanding. James O’Sheil, who became Bishop of Down and Connor in 1717, had been a guardian of the house. Titular guardians of the community were appointed until 1822, though it had ceased to exist by that time.400 As a fitting and lasting memorial to the Franciscans of Drumnaquoile, Rev. Denis Cahill, P.P., of Drumaroad & Clanvaraghan, erected a cross at Drumnaquoile in 1951 to mark ‘the place of refugii’ occupied by the Franciscans of Downpatrick after their expulsion by Elizabethan soldiers and the execution of three members of their community in 1570.401 180 FRANCISCAN MEMORIAL CROSS DRUMNAQUOILE On Sunday 9th September 1951 His Lordship Most Rev. D. Mageean Bishop of Down & Connor visited Drumnaquoile Mountain to solemnly bless and dedicate a Memorial Cross in memory of the outlawed Franciscans of Down. The following news article was printed in the Irish News on Monday 10 th September 1951, to commemorate the official opening of the Memorial Cross dedicated to the Franciscan Friars. “IN PENAL DAYS THEY KEPT THE FAITH ALIVE Friars of Down Honoured On a steep heather-clad hillside in the heart of County Down-the very spot were the Franciscan Friars laboured hard in Penal times to keep the Faith alive-a thousand people gathered yesterday to see the Bishop of 181 Down & Connor bless a memorial cross in their honour. As the ceremony concluded the Papal colours were slowly hoisted on a 20ft mast in the hill to the strains of “Faith of our Fathers.” Priests and people then walked in procession to the temporary chapel near the foot of the hill where once stood the Franciscan Friary. The Rosary was recited in Irish over loud speakers by Rev. Father Cathaldus Giblin, O.F.M., who was representing the Franciscan House of Studies at Killiney, Co. Dublin. Members of the Third Order of St. Francis travelled in special buses from St. Peter’s and St. Paul’s, Belfast; Saul, Ballynahinch, and Castlewellan. In a special sermon, Rev. J. Smyth, P. P., Glenarm exhorted the people to remember the example of those Franciscans and their flocks. We may yet have to fall back on their courage and piety, he said. The ceremonies concluded with Solemn Benediction, given by Dr. Mageean. The deacon was Rev. R. O’Rawe, C.C., Newcastle and Master of Ceremonies Rev. O. Maginn S.M.A. Speaking in Irish, Rev. D. Cahill, P.P. Drumaroad thanked Dr. Mageean and the priests and the people for their attendance. He paid special tribute to those who had helped to erect the cross. “They worked literally night and day to see the job completed.” To the people who had given the 182 parish the field and hill where they were gathered. He also offered thanks on behalf of the Bishop, priests, and people.402 ADVERT PLACED IN SOUVENIR PROGRAMME TO COMEMORATE MEMORIAL CROSS OPENING IN DRUMNAQUOILE ON SUNDAY 9th SEPTEMBER 1951 By kind permission of Down & Connor Diocesan Archives FRONT COVER OF SOUVENIR PROGRAMME TO COMEMORATE MEMORIAL CROSS OPENING IN DRUMNAQUOILE ON SUNDAY 9th SEPTEMBER 1951 183 By kind permission of Down & Connor Diocesan Archives OPENING CEREMONY OF FRANCISCAN CROSS DRUMNAQUOILE 9TH SEPTEMBER 1951 184 By kind permission of Mr. Anthony Cochrane, Clanvaraghan THE GAELIC INSCRIPTION ON THE MEMORIAL CROSS “ag seo cuimhneachán ar na braitribh d’ord proinnsis a rinne comhnuidhe san ionad seo sa XVII agus XVIII aois tráth a bí an creideamh fá gear leanmhain agus an t-ord sgabtha i gcéin” THE LATIN INSCRIPTION ON THE MEMORIAL CROSS “DEDICATA EST HAEC CRUX A CLERO POPULOQUE HUIUS PAROECIAE MEMORIAE FRATRUM ORDINIS SANCTI FRANCISCI OUI SAECULIS XVII ET XVIII PERSECUTIONE IMMANI DIVEXATI EXSUIES AC PROFUGI IN HOC LOCO SEDEM POSUERUNT” 185 The inscriptions on the Memorial Cross are in both Gaelic and Latin, which were the languages of the Franciscans. The translation of the inscriptions on the Memorial Cross reads: “This is a memorial to the Franciscan brothers who lived in this place in the 17th and 18th century, a time when the faith was being persecuted and the order was being scattered far and wide.”403 FRANCISCAN CROSS DRUMNAQUOILE 186 Private Collection – Patrick J Clarke The memorial cross on Drumnaquoile Mountain is made of blue Ballymagreehan granite. The cross is 25 feet high, and in the granite base of the pleasing contour is empanelled a slab of rich Aberdeen granite 4’ x 2’ inscriptions in the best classical tradition recalling to the living and preserving to posterity the worthy purpose of the Memorial to the Friars of Drumnaquoile and Down.404 FRANCISCAN ALTAR DRUMNAQUOILE 187 In 1807 Bernard MacAvoy, a local schoolmaster, removed a portion of the altar- stone from the Franciscan Friary at Drumnaquoile. 405 That stone was originally the ‘mensa stone’ of the Franciscan altar, which was inscribed by Bernard MacAvoy to commemorate the consecration of Drumaroad Graveyard in 1807. 406 The altar stone was then used to mark the burial place of Bernard MacAvoy, but was removed in 1935 by Fr. Denis Cahill, P.P., Drumaroad & Clanvaraghan, and placed on the east wall of the newly renovated St. John the Baptist Church, Drumaroad in memory of the Franciscans of Drumnaquoile.407 O’Laverty states: “A schoolmaster of Drumaroad removed a portion of the original altar-stone to the graveyard of Drumaroad, and inscribed on it in Irish the date of the consecration of that graveyard, and it now serves for his own headstone.”408 Prior to the official opening of the Franciscan Altar, the following article on Saturday 13th September 1952 was printed in the Irish News: “The Franciscans in Drumnaquoile While on our way through Co. Meath last week, we received the first intimation of the erection of an open air Altar on the site of the Franciscan Friary of Drumnaquoile, a secluded retreat beneath the mountain shadows not far from Castlewellan, Co. Down. 188 We were further intrigued on being informed that the stones used in the building of this Sanctuary on the hillside were taken from the classical portico of Lord Roden’s once stately mansion, Tullymore Castle, at Bryansford, now reduced to a pile of rubble. Recalling that on the 9th September last a charming landmark in the form of a simple, blue granite cross on Drumnaquoile Mountain erected in memory of the Franciscans of Down was blessed and unveiled by the Lord Bishop of Down & Connor, the Most. Rev. Dr. Mageean (whom we all rejoice has been restored to health), a further survey was made of this hallowed spot a few days ago when the evening was declining. It was rather chilly for early September. Some rain had fallen and the golden stubble and verdant fields of that patchwork quilt landscape in their decided advent of autumn garb shone in the crystal light that precedes the first shades of the twilight with all the lustre of promising nature, the earthly symbol of eternity. The “Chapel Field” The site of the Friary where the outlawed Franciscans of Down or Downpatrick found refuge in a crimsoned epoch of our history is to this day recalled by the memory of their chapel in local topography for, on the northern verge of the townland of Drumnaquoile, on the boundary of the diocese of Down where it adjoins that of Dromore, we find that the “Chapel Field” is known to all. It may 189 of interest to reflect that the name Drumnaquoile is derived from the Gaelic, Druim-na-choill; the ridge of the wood. Our ancient topographers selected the correct appellative, for this townland was one of McArtan's woods so often referred to in the late 16th and early 17th century records. The first reference to an attempted plantation of the townland appears in a document of 1630, which indicates that “Drumnaquoile” returned two Scottish and six English tenants under Sir. William Blundell’s settlement. Blundell was an adventurer who sought to exploit the patrimony of the princely McArtans as the spoil of war and he resided in the Elizabethan mansion at Dundrum now the tattered ruin, which stands before the Anglo-Norman castle there. In 1636, however, he sold his landed interest in Kinelarty to Mathew Forde of Coolgreany, Co. Wexford, who was Clerk of the Crown and Peace, for the sum of £8,000. Forde erected the estate into the manor of Teaghconnatt and had it confirmed by Letters Patent, dated 26th July 1637. When Sir. William Petty’s census was enumerated in 1659; we find that Drumnaquoile had then eight English and Scottish planters and four Irish tenants. The latter authentic information gives one an idea of the conditions in the townland before the expelled Franciscan Friars sought refuge there. 190 Savage of Drumaroad It indeed seems strange that when the Friars came, after the restoration of Charles II, to this smiling mountain vale that planter families should be so much in evidence there. The Franciscans however had a friend at court in the person of Robert Savage of Drumaroad, whose will was proved in 1680. He was a scion of the mighty Savages of the Ards a family of Anglo-Norman origin who intermarried with the Gaels and were stalwart Catholics. Being of genteel blood they retained their social connection with the Protestant aristocracy. It was in this way that they were in the unique position to move “the powers that be” to afford the Friars the protection rather than the vengeance of the law. Tradition says that a bell sounded in the valley, the message of welcome back to the Friars of Down. The Blessed Oliver Plunket, the saintly Archbishop of Armagh in his report dated 1670, tells us that Friars Paul O’Byrn, Paul O’Neill, and James O’Hiney were on the mission in that year among Down’s gentle mountain ranges under the Twelve Cairns. They laboured in a terrain where the majority of people of the entire district were Irish. In 1700 we had the O’Rogans, O’Kellys, O’Lavertys, MacAvoys, and Murrays as the more common family names with MacArtan and Savage as intermediate landlords under the Fordes according to a rental of that date. 191 The Nameless Friar There was no secret about the existence of the Friars in the eyes of the Penal Law for another Savage called William, whose family had conformed to the Protestant religion reported in his capacity of high sheriff for the Co. Down from Kirkistown, on the Ards Peninsula, on the 19th of November of that year to the House of Lord’s committee the open existence of the Friary at “Drumnacoyle”, which then had nine Friars in the community. We recall the Forde letter, dated 26th February 1764, which very clearly proves that a scribe of this monastery was the gifted translator of the “Imitation of Christ”, into the Gaelic language, a very dear historical association in the annals of the parish of Drumaroad and Clanvaraghan. From the archives of the Franciscans we glean that in 1751, just over two centuries ago, Father Anthony O’Neill was the guardian of the Friary of Down located at Drumnaquoile. Then came the dreadful days of 98 when militant forces inflamed by orders based upon racial hatred of both bonnet and brogue and fired with ample rations of barrack- room whiskey, were turned loose upon the land. When that storm of fury passed we find in 1800 that the Friary was a ruin. But a nameless friar continued on the mission and lived in a house but a stone’s throw from the Franciscan retreat, which became the home of the Rogan family. The lone saintly man of learning and culture was skilled in the art of the carpenter and some of his woodwork was 192 for long treasured in the district. We may mention that a chair survives which is reputed to have been part of the furnishing of the Friary. From Mansion to Altar How green was the sward of the “Chapel Field” on the evening of our visit, rising up atmosphere-like from the ribbon county road and merging into the heather- clad mountain on whose top the Memorial Cross stands perpetually in the most durable of granites, founded upon the rocky eminence and by its sweet attraction and as a symbol of Calvary, elevating the thoughts of one and all of us and posterity to come through sunshine, shadows rains, mists and above the mantling snows heavenwards. We discerned on a level spot at the foot of the “Chapel Field” on the site of the Friary, which stood in those days of thatched roofs snug under the protection of the mountain’s wing. A glance revealed on a well-selected position a masonry structure. It was new but not quite finished, yet how weather- toned were its massive ornate stones. This is the new altar that replaces another stone altar-that of the Franciscans which stood on the same verdant turf more than 150 years since. When the learned Monsignor O’Laverty visited this place over seventy years ago he was informed by old people who remembered the Friar’s Altar that it was built of stone. We can picture it raised in a simple way by selected square stones carried from here and there from miles around by the pious. The mensa, or table 193 was a black slate slab, later removed by the schoolmaster Bernard MacAvoy to Drumaroad Chapel on which he inscribed in Gaelic the date of the consecration of that graveyard. Later it became MacAvoy's headstone and of late years it found a more honoured place as a mural tablet in the renovated Church. The reliquary too, was taken from the Friars Chapel to Drumaroad but, alas! It has been lost. The New Altar The new altar erected by the worthy and tradition-preserving pastor of the parish of Drumaroad & Clanvaraghan, and actually built by the amazing skill of the men of the immediate locality from the lordly portico of Tullymore, presents a most perfect architectural effect. First, one ascends three granite steps, rounded and moulded in the days when the skilled stonecutters and masons of Mourne laboured for but a few pence a day from dawn to dusk, which lead up to the door of the lord of the manor and on whose surface only the elate were privileged to tread. This brings us to the well-proportioned platform, girt by a margin of dressed granite and cornered by oval marine stones ground by the tides of time. The footpace of the altar is raised above to comply with the rubrics and is also of granite. The two torus moulded pedestal stones of the columned portico from the stripes of the Altar, and its table is made with the great granite entablature stone with its well and finely chiselled listel and corona. 194 How well these pieces of masonry fashioned to decorate the landlord’s palace erected without any design have formed a perfect Altar! Here we have a complete ecclesiological structure picked from the tumbling stones of a mansion upon which no hammer sounded to fit them for their present purpose. The altar has thus come into being out of the past, created by the sweat of many an honest brow to ornate a castle. But by the vicissitudes of time these self-same stones have passed to the service of God and will serve as a further memorial to the mendicants of St. Francis of Assisi who toiled in the dark Penal days in this retreat at Drumnaquoile. As the white fleecy clouds floating in the azure vault dip in salute to Calvary’s landmark upon, the mountaintop the angels may well peep from behind them and smile with heavenly gratitude. Tollymore We should perhaps reflect briefly on the story of Tollymore from whence the fine granite masonry came. The once very beautiful seat with its rather forbidding, barbican entrance gate lies under the fleeting lights and shades of Mourne’s lofty peaks. Reverting to the records we find that the estate was that of Bryan Mac Hugh Agnorley Maginnis, who possessed, according to the evidence given at Newry on 2nd June 1640, “Tollymore Aghacullyn Tullybrenagan, Burren and Foffenny”. His daughter Ellen married Captain William Hamilton as his second wife and she had a son by him called James known as James Hamilton, of Tullymore, who inherited his property upon the death of his uncle Bryan 195 Maginnis. Ellen Maginnis was a Catholic but her son James Hamilton was brought up as a Protestant. It is interesting to recall that Jocelyn Hamilton, son of Captain William, by his first wife, connived at the escape of a Catholic priest and when taunted by Bernard Ward, the high sheriff for Co. Down, in the grand jury room in Downpatrick, in 1690, for this friendly act he challenged Ward to fight a duel in the Abbey grounds, now the Protestant Cathedral, and the result was that they were both killed in the fight. James Hamilton, the son of Ellen Maginnis, had a son James, who was created by George I, Baron Claneboy, Viscount Limerick, and in 1756, Earl of Clanbrasil (second creation of that title). His daughter Lady Anne Hamilton became the Countess of Roden hence the estate passed to that family. Lord Clanbrassn planted in the middle of the 18 th century some fine larch plantations at Tullymore and improved the mansion, which is depicted in an old print by Thomas Milton, published 1st March 1789. The old house was burned down on the 17th January 1878, while Lord Roden was in Rome attending the funeral of King Victor Emanuel. He was the grandson of the 3rd Earl of Roden who addressed the Orange gathering from the steps of the mansion during the time of the senseless affray, which took place on Dolly’s Brae in 1849. The Castle that has fallen to the crowbar and pick was built to replace the old one once destroyed by fire when Lord Roden’s estates in Co. Down, Co. Louth, and in England were worth £13,077 a year. 196 The stones of the despoiled mansion that now form the Altar of Drumnaquoile will weather the storms of centuries to come and recall in themselves a great revolutionary chapter in our history. The mystic bell of tradition, which guided the Franciscans to this hillside retreat, may one day be unearthed and raise its mellow sweet tones from their memorial Altar.”409 ORIGINAL ALTAR STONE PLACED ON THE EAST WALL OF ST. JOHN THE BAPTIST CHURCH DRUMAROAD IN OCTOBER 1935 IN MEMORY OF THE FRANCISCANS OF DRUMNAQUOILE 197 By kind permission of Down & Connor Diocesan Archives On Sunday 14th September 1952, the new altar erected by Fr. Denis Cahill, P.P., Drumaroad & Clanvaraghan, in the chapel field at Drumnaquoile in memory of the Franciscans, was blessed. Over 2000 people attended a special ceremony on the mountain slope in Drumnaquoile. On Saturday 20 th September 1952, the following article was published in the Irish Weekly and Ulster Examiner. “2,000 IN CO. DOWN CEREMONY Altar Blessed at Drumnaquoile on Mountain Slope Over 2,000 people took part in a ceremony, near Drumnaquoile, Co. Down, when a new altar, erected on the slopes of Slieve Namoney, was solemnly blessed. Beautiful weather favoured the occasion, and the scene was one of deep impressiveness, as the colourful procession, comprising people from nearly every parish in the country, wended its way from the Memorial Franciscan Cross, to the beautiful little altar on the mountainside. Heading the procession was the Ballylough Pipers Band, playing “Faith of our Fathers” and other hymns. Priests walked along the processional route, reciting 198 the Rosary, among the intentions being the continued recovery to health of His Lordship Most Rev. De Mageean, who, last year, blessed the Memorial Cross. THE PROCESSION In the procession were Tertiaries of St. Francis from the parish, and from Bangor, Portaferry, Ballynahinch and Downpatrick. Then came the general body of men and women from various parts of Co. Down, including Loughinisland, Castlewellan, Kilcoo, Dundrum and Newcastle. The new altar was blessed by Rev. C. O’Neill P. P., Kilcoo, who, in a short address to the large gathering, referred to the fervour and devotion of the people that day. The steps that once decorated the vestibule of Lord Roden’s mansion, were now, he said, the steps of the new altar on which some day the Sacrifice of Mass would be offered. Surely that represented a wonderful turn of the wheel of destiny. Fr. O’Neill also impressed on the people the importance of preserving the link with the past. INSPIRING CERMON An inspiring sermon was preached by Rev. T Keenan, C. C., St. Patrick’s Belfast, who outlined the life and virtues of St. Francis and the glorious connections which that part of the County Down had with the Franciscan Order. He referred to the great part, which the outlawed Franciscans had played in keeping the faith 199 alive. Rev. Denis Cahill, P. P., Drumaroad, in an address thanked the people for their co-operation and help in the provision of the new altar and cross. He also thanked the priests who attended the ceremony that day. Benediction of the Most Blessed Sacrament was given by Rev. J. Lee, S.M.A., a native of the parish who was ordained recently and who will be leaving soon for the African mission. OUTSTANDING FEATURE An outstanding feature of the ceremony was the beautiful music of the local choir under the conductorship of Miss. O’Neill. The choir sang hymns in Irish, Latin, and English. Amongst the priests present were Rev. D. Gogarty, P. P., Dundrum, Rev. S O’Hara, C. C., Kilcoo; Rev. J. Maguire, C. C., St. Malacy’s College; Rev. J Maxwell, C. C., Paisley, Glasgow; Rev. R O’Rawe C. C., Tyconnett.”410 OPENING CEREMONY OF FRANCISCAN ALTAR AT DRUMNAQUOILE ON SUNDAY 14th SEPTEMBER 1952 200 By kind permission of Down & Connor Diocesan Archives In October 1974 to celebrate Holy Year, over 1,000 people attended a special Sunday Mass at the Franciscan Altar in the Chapel Field, Drumnaquoile. This was followed by a procession to the Memorial Cross. The following article was printed in the Irish News on 1st October 1974: Holy Year celebrations at Castlewellan Over 1,000 people attended Sunday afternoon’s Holy Year celebrations at Drumnaquoile near Castlewellan, Co. Down. A concelebrated Mass in the Friars Field was followed by a procession to the 30-foot memorial cross which marks the site of a Franciscan place of refuge in the penal days. 201 Many pilgrims from throughout the country joined the parishioners of Drumaroad and Clanvaraghan in their day of pilgrimage. The principal celebrant at Mass was Very. Rev. Gerard McConville, Adm, St. Mary’s Belfast, who is the Diocesan Director for the Holy Year. The other celebrants were Fr. Hugh Starkey, P.P., St. James, Whiteabbey; Fr. John Stewart, C.C., Holy Family Belfast; Fr. Sean Cahill, E.I., St. Malachy’s College, Belfast; Fr. Patrick Foy; St. Patrick’s College, Knock. The Master of Ceremonies was Fr. Joseph Maguire, P.P., Drumaroad, and Rev. Dr. Ambrose Macaulay, Dean of Residences, Queen’s University, Belfast, preached the sermon. He said: “It is fitting that in this hallowed place of Franciscan ministration we should pray for peace and reconciliation in our country and should ask God to take from the hearts of all our fellow countrymen and from all men everywhere all thoughts of hatred, revenge, and injustice, and give them the desire and determination to solve their political and social problems in a spirit of mutual respect, social justice and brotherly charity.” Other priests in attendance included – Canon McMullan, P.P., Ballynahinch; Fr. G. Laverty, P.P., Kilcoo; Fr. J Mooney, P.P., Leitrim; Fr. B. Treanor, P.P., Dromara; Rev. Fr. Marius, C.P., and Rev. Gabriel Mary, C.P., both Tobar Mhuire, Crossgar; Fr. M. Coppinger, C.C., Tecconaught; and Fr. B. McAteer, C.C., Dunmore.”411 202 Following renovation of St. John the Baptist Church, Drumaroad, in February 1996 by Fr. John Moley, P.P., Drumaroad & Clanvaraghan, the original altar stone was removed from the east wall of the church, and is now safely encased in a cabinet at the side entrance porch. ORIGINAL ALTAR STONE IN MEMORY OF THE FRANCISCANS IN ST. JOHN THE BAPTIST CHURCH 203 Private Collection – Patrick J Clarke FRANCISCAN ALTAR - DRUMNAQUOILE 204 Private Collection – Patrick J Clarke 205 The poem entitled “the Friars of Drumnaquoile” in the “Ballads of Down” is founded on the legend of the Franciscans of Drumnaquoile. THE FRIARS OF DRUMNAQUOILE (A.D. 17-) The choirs had ceased their chauntings low; We lingered on in silent prayer- At Rome (so long, so long ago!)- Before the marble altar-stair. The gloom of evening softly fell Around each cavern colonnade, Yet, stayed by some imperious spell, We lingered in the sacred shade. 2. Then rose a form before our sight Beneath the Saviour stretched on Rood- A lady, clothed in lustrous white And crowned with gold, before us stood, And, lifting up her radiant hand, She spoke in words so soft and sweet We fell, each one of all our band, 206 We fell, adoring, at her feet; 3. “Son of Francis, ye who here So yearn the words of Christ to do, Rise up, and, void of doubt and fear, Go forth, fulfil the gospel true; Go, wander till the threefold sound Of threefold bell upon the breeze Shall greet your ears on alien ground; There rest, and make your home of peace.” 4. The .lovely dream dissolved away; We grasped each other’s eager hands, Prepared the mandate to obey, And roam after the stranger’s lands. That very night we passed in haste The gates, beneath the Italian skies All white with stars, and through the waste Campagna moved with sleepless eyes 207 5. Though many an antique city bowered ‘Mid fruitful plains, or high upreared By lake or roaming chasm, or towered And walled on rocky fastness weird; By havens thronged with sail and mast, Where men from climes beyond the seas, With varied dress and gesture, passed And brightened all the wharves and quays; 6. Where tall green poplars line the lanes, With lapping leaves that cool the sense; Where floods majestic sweep the plains, And vine-trees droop their clusters dense; Where cloven mountain-walls reveal The silver peak, the blackening pine; Or where the groves of chestnut steal Around the sea-washed Apennine, 7. 208 Onward we went. ‘Neath skies of fire We climbed through groves of olive round The grey ravines, and high and higher From pass to pass we wound and wound Till, circled with the Alpine snows, We felt the ice-wind’s cool caress, And tasted, in the blood’s repose, The awe of Nature’s loneliness. 8. Along its highways straight and bare We crossed the level fields of France, And often knelt in pensive prayer, Or sat unseen, in silent trance, Within its fair cathedral-aisles, ‘Twixt matin-time and evensong- Dear refuge from the world, the wiles Of sinful men, the reckless throng, 9. 209 The glare of the day, the dust, the heat, The weariness of limb and eye, Where one might feel the wounded feet And bleeding hands of Jesu nigh, And watch the many-tinted light Fallen from the gorgeous oriels move Across the level pavement white, Like tokens of a Heaven of Love! 10. Then we took ship, and, after days Of cloud and tempest, saw the hills Of Erin glow through sunlit haze, And hailed after her whitening rills That down the rocky ridges fell, The balmy slopes of fern and heath, The seaward cliff and grassy dell, And the lithe waves that broke beneath. 11. 210 O weary months of wanderings vain! We roamed the Isle from coast to coast; And evermore the ear would strain To catch the sounds for ever lost; And many an hour where distant spire Rose glittering over dale and hill We sat in baffled sad desire To rise in sadness deeper still. 12. And here a bell would lightly toll By mourn from vale or aery height, And here a muffled knell would roll Across the stillness of the night; But never came the sound we sought, The music sweet we yearned to hear, The threefold bell with tidings fraught Of rest from all our pain and fear. 13. 211 Yet not all pleasures the quest, For fair this land as eye may see; And often it was sweet to rest And hark its rivulet’s melody Deep in the wooded Wicklow dales, Or where they leap with foam and spray, In joyous life that faints nor fails, To faery lake and ferny bay 14. Amid the Kerry mountain-land; Or follow on with languid feet’ But hearts nigh cloudless, in the bland Bright spring, the silvery windings fleet Of its full rivers as they sped Through woods and meadows to the sea, Where a broad lake, islanded, And Erne’s or Ramor’s witchery, 212 15. And here smooth banks and prairies green All dappled o’er with kine and sheep. And it was strange, where great cliffs lean Above the loud and sleepless deep, To kneel within the desolate cell Of saints that sought the wilderness In days far off, with hope to dwell Alone with God in their distress; 16. Or sit beneath the lichened Tower ‘Mid sacred cities gone to clay; Or muse through many a dreadful hour By carven Crosses quaint as they. Yet never came the sound we sought, The music sweet we yearned to hear, The threefold bell with tidings fraught Of rest from all our pain and fear. 213 17. We roamed the Antrim glens and hills, And often watched the bluffs anear Of Scotland, were the sunset spills Its rosy light from year to year O’er the grey cliffs and fields of grain; And headland after headland clomb, Where on red reef or chalky vein The green sea breaks in breadths of foam; 18. And hailed the peaceful hills of Down; The Ards of Uladh wandered o’er; And reached the little Norman town That guards blue Cuan’s narrowing shore; And there beside the ivied keep Took boat; and touched the Strangford beach; And walked to where the ashes sleep Of him who came the Word to preach 214 19. To Erin’s race,-elate to tread The sacred “Cantred of the Light,” Whence Light o’er all our Isle was shed ‘Mid darkness of their Pagen night. By feudal donjon, verdant rath, By farm and woodland, lawn and park, By highway dull or woodbine-path, At sunrise gay, in gathering dark, 20. We wandered on.-Footsore and weak, One eve, we cam e to Drumnaquoile, Aimid these pleasant hills. To seek Some little food, to soothe the toil Of travel, or to save from death- For death appeared our imminent fate- With tottering limbs and fainting breath We rested by yon Castle Gate. 215 21. It was a tranquil Summer’s eve; The air was light, the skies were clear, The very landscape seemed to weave Its influence round us and to cheer. All of a sudden Brother Luke His hand uplifted. “Hark!” he cried, “A bell, a bell! . . . From yonder nook It surges o’er the meadows wide!”. . 22. Full, soft and sweet-a bell! A bell! . . And now-another, tolling slow! . . And hark again! . . O, heed it well! . . Another yet, so soft and low! . . It is . . O, list! . . the triple toll We’ve sought through years of agony! . . Hark yet again! . . from yonder knoll . . One, two-and three! . .Hark! . . One- 216 Two-three!.” 23. Then I beheld far up in Heaven- Her feet upon a cloud of light That wreathed Her like a moon at even- That wondrous Lady robed in white, And on Her face all tenderness And gentle love benign and true! Her radiant palm she raised to bless, And passed away into the blue. 24. Then knelt we on the stony ground; We lifted up our hands to God; We rose; our eager arms we wound About each other’s necks; we trod The earth with feet as light as wings; With tears of love our eyes were dim; We sang aloud as wild bird sings When Spring makes rapturous life in him. 217 25. And here we found our holy rest; And here the folk are true and kind; And here our lives with peace are blest, God’s breath is in the healing wind. And here we wear away our years In godly deeds and fasts and prayer, Till jesu dries our earthly tears, And wafts away all earthly care.412 218 Drumaroad Primary School Father Gerard Park states:- “About 100 yards beyond Cissie Toman’s residence and over the hill on the left hand side of the lane is a single storey dwelling which was a school in Penal times or later, i.e. up to 1850. There is no recollection of who the teacher was, all is recalled, is that he was paid 1 penny per week by each student, who also brought 1 sod of turf per day to keep the fire kinled.”413 The Old Drumaroad School was situated in the graveyard grounds of Drumaroad Church, and was in use 1st September 1854. In December 1854, the school was granted £18 towards the cost of a teacher.414 Drumaroad School was registered under the Education Board on 20th July 1855, and detailed as Non Vested, and paid for by parish subscription. The Rev. Manager of Drumaroad School, was first signed by Rev Patrick Curoe, and later signed by Rev. Patrick McCambridge, paying an annual rent from 1898, of five shillings 415 to Landlord Forde of the Forde Estate, Seaforde. The following is an extract taken from Drumaroad School Register, which is now in the National Archives, Dublin: “Folio21. Roll No. 7229 District No. 17 Barony: Kinelarty. Parish: Loughinisland. Townland: Drumaroad. Post town of School: Clough How situated in respect of Religious Houses: On Chapel ground not connected therewith: 219 Date of local establishment of School: “Six months ago.” When taken into connexion by the Board: 20 day of July 1855 Particulars of lease, if a Vested School: Non Vested. Patron or Patrons in lease: [Blank] Names of original Clerical Applicants and number of Lay, with their Religious Denominations: P Curoe Roman Catholic. If under a Committee, how elected: No committee.”416 DRUMAROAD OLD SCHOOLHOUSE 1830- 47 ERA PENAL TIMES Private Collection – Patrick Clarke Records show that Drumaroad School was part of an Education Scheme between 1846 -65, as there is a Grant Aid application for those years. The average enrolment was 87.417 220 In 1862 when Rev. Patrick Curoe was manager, enrolment was 43 male and 44 female, and in a report dated 17th November 1862 the Principal of Drumaroad School was James Murnin, and the assistant teacher was Catherine Cunningham.418 On 1st October 1865 the enrolment was 104 when the Principal was the very young Mr Rogers aged 22, and the assistant teacher Catherine Cunningham.419 Drumaroad School like many other Catholic schools across Ireland in the late 1800’s was managed by the local Parish Priest. Quite often, the Parish Priest had the authority and freedom to instruct or even dismiss teachers with no responsibility of having to explain his decision to anyone. From reading the School Registers from 1855 to 1899 it can be clearly seen, that the authority of the Parish Priest was very evident as the following short reports indicate: “On 20th November, 1855, a teacher was severely admonished, on the fact of having writings of a very objectionable nature in the roll book and for neglecting to mark rolls at proper. On 7th February 1860 a teacher was severely admonished for neglect of accounts. On 3rd March 1882, teacher James Doyle was severely reprimanded for defects in accounts and general state of the school, and was threatened dismissal. Following this, Rev. John McCourt, P. P., dismissed Teacher James Doyle on 30 th June, 1883 and stated: “His dismissal should have taken place two years ago. I admonished him often, but he was incorrigible.”420 221 On 13th February 1863, Catherine Cunningham was granted a salary of £14 as assistant from 1st December 1862. On August 1864, an Inspector reported that teachers needed to give greater attention and to use more exertion in charging their duties. On 16th June 1877, Rev. John McCourt, P. P., was recognised as Manager on the resignation of Rev. Felix McKeating. On 14th February 1883, A letter was written by Captain Alexander, to the Inspector of Schools, complaining that a political meeting had taken place in Drumaroad School. On 29th March 1898 Mr. H. J. Torney was severely reprimanded and fined £2 for very inefficient manner in the way he discharged his duties during the past result’s period, notwithstanding censures previously addressed to him. He was warned that should he merit another unfavourable report the propriety of continuing to recognise him in his present position will have to be considered. On 15 th June 1899, Rev. Patrick McCambridge, P. P., reprimanded a teacher for his complete disregard of repeated suggestions made to him by the Inspector of schools, with regards to keeping the school room clean and properly ventilated, maintaining an adequate supply of sale stock for use of pupils, strictly observing timetable, paying due attention to the execution by the pupils of an adequate amount of written exercises and carefully revising the exercises.421 222 From inspecting the register of Drumaroad School, between 1885 – 1890, indications can be clearly seen as to the occupations of many of the parents of those children attending the school. Many parents were farmers, labourers, carpenters, black smiths, a few parents such as Samuel Boyd’s father were merchants, and others such as James Shield’s father was a trader.422 DRUMAROAD OLD NATIONAL SCHOOL - DATING BACK TO 1854 SCHOOL ROLL NO: 7229 Private Collection – Patrick J Clarke Most of the boys and girls attending Drumaroad School 1885 - 1890 were from Drumaroad, but others travelled from the surrounding townlands of Clara, Dunturk, Drumnaquoile, Edendarriff, Drumcaw, Scribb, Dunmore and Drumaness. Common family names on the school register were Savage, Flynn, Keenan, Burns, Laverty, Trimbey, McCartan, Smyth, King, and Owens. Many of these family names still live in Drumaroad. Salaries per quarter in 1889 for the school Principal was £11, and for the assistant teacher £6 and 15shillings.423 223 In the years when Fr. John McAllister (1895-98) and Fr. Patrick Mc Cambridge (1898- 1906) were patrons of the parish, the Principal was Henry. J. Torney, and the assistant was Catherine Toman.424 On 25th April 1899 a grant of £180 was passed towards the building of a replacement School in Drumaroad on an expenditure of £270. The replacement school was not finally completed until June 1902, partly from the grant and local parish subscription. Leneghan Bros, of Belfast, who originated from Drumnaquoile beside Drumaroad, built the school.425 Although all works to the school were not completed until June 1902, The new school was in use from March 1902. Following an inspection of the school on 27 th March 1902, a special report was completed on Drumaroad National School. 426 This report was carried out after a new Vested School had been erected or enlarged, or where a change of house, Vested or Non-Vested, had taken place since the last inspection. The special report carried out on Drumaroad National School, detailed the attendance at the school as 32 boys, and 39 girls.427 The Principal was Mr. Henry J Torney, aged 31, and the assistant was Catherine Toman, aged 43.428 The report detailed a number of interesting points, such as the four other National Schools, Dunmore, Claragh, Clanvaraghan, and Guiness, all of which were within 3 miles of Drumaroad National School.429 The new school had 10 desks, each 9 feet long, and 2 forms each 6 feet long. The 430 Inspector, Mr. W. J. Clements, also noted that the grounds were being laid out, and would be completed in due course.431 Despite the new school being finally completed in June 1902, it is clear from the school registers that the local Parish Priest and Manager of Drumaroad School Rev. John 224 McAllister was discussing the possibility of erecting a new replacement school with the Office of National Education.432 In February 1896 it was recorded in an Inspectors Report that: “The Manager was going to erect a new schoolhouse which is much wanted as the present house is in a graveyard and has no appurtenances outside.”433 In a letter dated 14th May, 1902, to the Secretary of the Board of Works, Dublin, from Rev. Dan O’Reilly, P. P. the following is stated: - “5743-02 Parochial House Drumaroad C’Wellan Co. Down May 14th Dear Sir, In reply to yours of 7th instant I beg to inform you that the school and boundary wall have long been finished long since. The grounds gave me trouble in levelling and draining but they will be finished in about 8 days. Yours truly P. McCambridge, P. P.”43 Report on Completion of Drumaroad National School 5th July, 1902 225 By kind permission of National Archives Dublin Special Report on Completion of Drumaroad National School 5th July, 1902 226 By kind permission of National Archives Dublin Grant Report on Drumaroad National School 1902 227 By kind permission of National Archives Dublin 228 Following completion and official opening of Drumaroad National School in June 1902, free stock to the value of £4 was granted to the school in September 1902, on condition that the school purchased the balance of stock totaling to £1 and 5 shillings.435 A report on the completion of the new Drumaroad National School was passed on 5th July 1902. Total estimated cost of building the new school was £344, of which, the Office of National Education, Dublin.436, paid a grant of £229, 6 436 shillings, and 8 pence. On 2nd September 1902, Drumaroad National School was struck off Roll No. 7229, and all grants were transferred to Drumaroad new Vested School, Roll No. 15314 from 26th March 1902. 437 The following is an extract taken from the Drumaroad School Register, which is now in the National Archives, Dublin: “District 17 Folio 21 Roll No. 15314 County Down Barony: Kinelarty Parish: Loughinisland Townland: Drumaroad Post Town of School: Castlewellan Names of original Clerical Applicants and number of Lay, with their Religious Denominations: Rev. P. McCambridge PP Drumaroad How situated in respect of Religious House: No Connection When taken into connexion by the Board: 25th April Particulars of Lease, if a Vested School. Lease to Trustees for 61 years. 229 Trustees: Rev. Patk. McCambridge, Drumaroad, Castlewellan. Rev. Patrick Magee, P.P. Kilcoo, Co. Down. Mr. Tho. Smith (Farmer) Scribb, Castlewellan. Names of original applicants } And Number of Lay } With their Religious Denomination } Rev. P McCambridge PP If under a Committee: how elected - - Number and Dimensions of School Rooms. One: 42ft x 19ft x 13ft S.R. 1902”438 In a letter dated 11th September, 1902, from the Office of National Education, Dublin, to Rev. P. McCambridge, P.P., notification was given to amend the School Roll No. 7229, the letter states the following: - “Dist. 17, Roll No. 15314, Drumaroad National School Office of National Education, Dublin, 11th September 1902. Dear Reverend Sir, I am directed to inform you that the Commissioners of National Education have ordered that the Drumaroad non-vested School, Roll No. 7229, be struck of the Roll of National Schools from 25th March 1902, and that all grants thereto be transferred to Drumaroad new Vested School, Roll No, 15314, from 26 th March, 1902. The Commissioners have likewise ordered that Free Stock, valued £4 be granted to Drumaroad new Vested School, Roll No. 15314, on condition that Sale Stock, value £1.5s shall be purchased. 230 Reverend Sir Your obedient Servant Secretary”439 In 1906 Fr. Dan O’Reilly P.P., brought from Dunloy, John O’Riordan, and appointed him Principal of Drumaroad School from 1907 – 1909 with the assistant teacher Catherine Toman.440 On 18th June 1907, Rev. Dan O’Reilly, P.P., wrote to the Office of National Education, Dublin, to request a grant for the erecting of a water pump in the grounds of Drumaroad National School.441 Rev. Dan O’Reilly, P.P., stressed the urgency of the water pump, as there were no wells or streams near to the school. 442 Water was badly needed to flush the and clean the drains, as well as providing a good supply of drinking water for the school children in the summertime.443 Following the request by Rev. Dan O’Reilly, P.P., for grant funding towards the water pump, an internal letter dated 29 th June 1907, was forwarded from the Office of National Education, Dublin, to the Board of Public Works, Dublin, requesting a report and estimate to be carried out.444 A report was subsequently completed and forwarded to the Office of National Education, Dublin, dated 2nd October, 1907 which stated the following: - “OFFICE OF PUBLIC WORKS DUBLIN 2nd October 1907 Gentlemen, 231 I am directed by the Commissioners of Public Works to refer to your letter of the 27th June last, relative to the Drumaroad National School, County Down, and to state in reply that the cost of sinking a well 40 feet deep in a corner of the boy’s playground, erecting a pump, and providing a drain, sink, and towel roller is estimated at £49. The Board is advised that if a good supply of drinking water be found at a depth of say 30 feet the pump and sink could be placed inside the porch and the estimated expenditure would be reduced to £37. With regard to the suggestion to utilise the water for flushing purposes. I am to state that the existing closets are of the ordinary privy type with large open pits, and their conversion into w.c.s would necessitate the establishment of a sewage purification system. There does not appear to be any pressing necessity for the supply of water for drinking purposes. The Board are advised that the existing privies would be rendered more sanitary if the outside pits were covered with movable cut stone slabs, and the pits lined inside with fine concrete, and made water tight. The cost of this work is estimated at £13. I am Gentlemen, Your obedient servant Secretary.”445 232 Following an inspection of the school in October 1907 between Rev. Dan O’Reilly, P.P., and the Inspector of National Schools to discuss the grant funding of a new water pump. The following report was completed and forwarded to the National Education Office, Dublin and stated the following: - “I have conferred with the manager relative to his application for a pump in connection with the school. There is a good well at the Post Office, a short distance from the school where the pupils, I was told, could get water. There is also a pump in the Manager’s yard, which is quite close to the school. He rather objected to the pupils messing about his yard but in the end agreed that a pump could be done without. He is going, I understand, to apply for the £13 to improve the pits of the existing privies. P.S. In very dry summers, I was informed, the Post Office well has very little water. W Macmillan 30-10-1907”.446 Following this report, a letter dated November 1907 was sent to Rev. Dan O’Reilly, P.P., from the Office of National Education Dublin, informing him that the Board of Public Works, Dublin had estimated the cost of lining the privy pits inside with fine concrete at £13, providing that the local parish met one-third of the total estimated amount. 447 Rev. Dan O’Reilly, P.P., replied with a letter dated 2nd March 1908 stating that he was prepared 233 to carry out the improvements in connection with the work, and would guarantee the payment of one-third of the cost, providing the Board paid the other two-thirds.448 Following receipt of this letter, the Office of National Education, Dublin, issued another letter dated 16th March, 1908, informing him that a grant of £8, 13 shillings, and 4 pence, would be paid on expenditure of £13 towards lining the privy pits at Drumaroad National School.449 A specification of the plan was submitted to Drumaroad National School on 16th March 1908, in order to proceed with the works. 450 A letter dated 24th July 1908, was sent by Rev. Dan O’Reilly, P.P., to the Office of National Education, Dublin indicating that the plans were incorrect.451 The letter states the following:- “PAROCHIAL HOUSE DRUMAROAD CO. DOWN 24th July 1908 Dear Sir, I beg to return the enclosed plan for manhole to let you see there is no sketch for ventilation, no air-pipes or other openings from the air-light/sits. This as you can perceive is a blunder on the part of the artist who drew the plan. Please send amended plans making provision for ventilation. Yours truly, Rev. D O’Reilly, Manager”452 234 Following the amendment of the plan, work was carried out and completed by January 1909, with the grant of £8, 13 shillings, and 8 pence being sanctioned for payment on 2nd January, 1909 by the Office of National Education Dublin.453 An inspectors report from the office of national education, Dublin, carried out on the February 13th 1907, rates the general condition of the school as fair, and reports the following, which is an extract from the General Report on April, 17th 1907: “The present Principal Teacher has been in charge little over a month, but even in that time has effected considerable improvement. Reading, Writing, and Singing were good. Drawing fair; but Grammar and Arithmetic are still weak, and need earnest and continued attention. Needlework was fair, but Geography little known.” 454 Between 1910–1920, Mr. Dan Mullane was Principal and assistant was Catherine Toman up to 1918, when Miss. N. J. O’Connor took her place. An inspectors report from the office of national education, Dublin, carried out on the February 24 th 1913, rates the general condition of the school as good, and reports the following, which is an extract from the General Report on April 1st, 1913: “The marked improvement effected in the Reading of the standards taught by the Principal and the intelligent answering of the pupils in Grammar are the best features of the school. 235 Written English and Needlework are on the whole good, and Arithmetic and Drawing are very fair. Second standard showing exceptional quickness and accuracy in addition. Singing, which is taught by the Assistant, is mediocre. Discipline is good.” Remarks on other points. “The pits of the out-offices have not been emptied since the present teacher was appointed (January 1910), nor have the out-office walls been whitewashed for some years past. A Modulator is needed. Sticklaying is the only form of Manual Instruction.” 455 Between 1921 to May of 1924 Mr. Gerard O’Donoghue was Principal. On 27th April 1921, an inspection of Drumaroad national school was carried out by Mr. R. C. Herron, of which, he reports the following, which is an extract from that report: “The work of the school is fairly well done generally. The composition of third and fourth standards, the correction of their errors, the working of essay problems in arithmetic should have special attention. There is room for improvement in drawing and geography.” On 19th June 1921 an inspection of Drumaroad national school, was carried out by Mr. R. C. Herron, of which, he reports on more than just the education standards of the pupils. The following is an extract from that report: 236 “The work of the school shows a considerable improvement and is now efficient in general. The seniors might know their grammar, the meaning of their poetry and geography and history more thoroughly. The woodwork outside needs painting and the window of the back porch is broken. There is no cookery equipment. A door-mat is wanted.” From May 1924 to 1926 Mr. Hugh Friel was Principal. An inspection was carried out on 23rd June 1924 by Mr. F. B. Lavelle, of which he reports the following, which is an extract from that report: “The school as a whole may be classed as good, but the marking is lenient and there should be more evidence that due attention is given to each subject of the programme. Arithmetic, geography, and nature study need improvement in the senior division and drawing and singing in the junior.” One of the longest school principals ever to teach at Drumaroad primary school was Mr. Daniel Fitzpatrick. Mr. Fitzpatrick served as principal from January 1928 until his death in January 1970, a period spanning forty years. In those forty years Mr. Fitzpatrick was well known for his excellent teaching, and according to many former pupils; his rather free use of the cane. Mr. Daniel Fitzpatrick was given the reputation of being a very strict, but effective teacher. 237 Pupils at Drumaroad Primary School 1937 By kind permission of Mr. Liam O’Connor, Drumaroad Former school pupil Tony (Kevin) Savage at the gates of Drumaroad School in 1986 By kind permission of Mourne Observer 238 Pupils at Drumaroad Primary School 1939/40 Tony (Kevin) Savage, aged thirteen, is the tallest boy in the back row By kind permission of Mr. Liam O’Connor, Drumaroad. Pupils at Drumaroad Primary School 1948 By kind permission of Mr. Liam O’Connor, Drumaroad. 239 Pupils at Drumaroad Primary School 1954/5 By kind permission of Mr. Liam O’Connor, Drumaroad. Pupils at Drumaroad Primary School 1969 Private Collection - Patrick J Clarke 240 Pupils at Drumaroad Primary School 1978 Private Collection – Patrick J Clarke 241 Drumaroad Primary School Private Collection – Patrick J Clarke 242 Principals of Drumaroad Primary School 1855 - 1856 Mr. Pat McCarthy456 June 1856 - 1861 Mr. Richard Barry457 1861 - 1865 Mr. James Murnin458 1865 – July 1869 Mr. Mr. John Rodgers459 August 1869 – April 1881 Mr. Henry Torney460 1881 – June 1883 Mr. James Doyle461 July 1883 - 1885 Mr. Arthur Murphy462 June 1885 – August 1889 Mr. James Byrne463 October 1889 – September 1891 Mr. W Brown464 1891 - 1906 Mr. Henry J Torney465 1906 – 1910 Mr. John O’Riordan466 July 1910 – October 1920 Mr. Dan Mullane467 November 1920 – December 1920 Mr. John Lynch468 January 1921 – 1924 Mr. Gerard O’Donoghue469 May 1924 - 1926 Mr. Hugh Friel470 243 April 1926 – January 1928 Mr. Mr. James Scullion471 January 1928 – January 1970 Mr. Daniel Fitzpatrick472 January 1970 – April 1970 Mr. Seamus Hanna (Acting) April 1970 – March 1971 Mr. Leo Collins March 1971 – June 1995 Mr. James O’Boyle September 1995 – September 1998 Mr. Terence Rooney September 1998 – January 1999 Mr. Patrick Killen (Acting) January 1999 – 2004 Mr. Patrick McCombe 244 Drumaroad Corn & Flax Mill On the 2nd December 1825, a lease was drawn up between Mathew Forde of Seaforde, and Mr. Hugh Shaw, of Drumaroad. The lease was to let a farm to Hugh Shaw and his heirs, all that parcel of land in the pocession of the said Hugh Shaw containing twelve 473 acres, one rood, and twenty-three perches. The yearly rent of seventeen pounds, seven shillings, together with six pence in the pound agent’s fees, plus taxes payable by two equal payments on first of May and every first day of November in every year. 474 Mathew Forde also had drawn into the lease of Hugh Shaw, of Drumaroad, the work of a man and horse and cart yearly and every year for four days annually if requested. The Drumaroad Mill was appointed to Hugh Shaw and his heirs to grind all their grain. 475 Yearly rent was £17, 15 shillings, 8 pence. If lands were sold, let without the license of Mathew Forde, or, if Mathew Forde did not give consent as to the sale of any lands under Hugh Shaw, Drumaroad, rent would increase to thirty-four pounds by two equal payments of 19 pounds and 17 shillings. 476 The Ordnance Survey Memoirs of Ireland book, Volume Seventeen, Parishes of County Down IV, 1833-37, mentions both Drumaroad Corn and Flax Mills, which Hugh Shaw used on his farm in Drumaroad: - Drumaroad Corn Mill is described as: “Drumaroad corn mill, in the townland of Drumaroad to the south east of the road between Castlewellan and Ballynahinch, on the north eastern bank of a small stream which lower down takes the name of the Moneycarragh river, which is a slated house in good repair, held by Hugh Shaw from Colonel Forde.” 245 “It was built in 1834, supply of water not sufficient in dry weather, works about three months in the year. Nature of the wheel reverse overshot, diameter of water wheel 15 feet, breath of water wheel 3 feet 8 inches, diameter of cog wheel 7 and a half feet, double-geared, machinery and metal. Drumaroad flax mill, situated in the townland of Drumaroad to the south east of the above corn mill, is a small- slated cabin in good repair, held by Hugh Shaw from Colonel Forde. It was built in the year 1827. Water supplied from the same stream as the corn mill, with a like deficiency in summer. Works about 4 months in the year. Nature of water of wheel reverse overshot, diameter of water wheel 16 feet, breath of water wheel 3 feet 6 inches, diameter of cog wheel 10 feet, single-geared with wooden and metal machinery.”477 246 DRUMAROAD CORN MILL By kind permission of Mr. Gerard Maginn, Drumaroad. ORIGINAL MILLSTONES ONCE USED IN CORN MILL NOW AT THE ENTRANCE TO MR GERARD MAGINN’S HOUSE CARNREAGH ROAD DRUMAROAD By kind permission of Mr. Gerard Maginn, Drumaroad. 247 Savages Of Drumaroad Colin Johnston Robb states: “The Savages of Drumaroad have been proved beyond any geographical doubt by legal and other documents to have been one of the main collateral branches of the family and during the darkest of the Penal Days held the faith of their fathers and their Castle at Drumaroad was indeed a sanctuary for all who were oppressed and sought refuge from the furies of those dangerous days.” 478 Dating as far back as 1659, the family name of Savage can be traced to living in the townlands of Drumaroad and Dunturk. In the Pender Census of Ireland 1659, the name of Richard Savage Dromrod (Drumaroad) is listed under the townlands of County Down.479 The Savages of Drumaroad were direct descendants with the older Kirkistone branch of the Savages of Ardkeen, which in turn were direct descendants of the Savages of Ards. 480 The story of the mighty Savages of the Ards traces back to the days of the Anglo- Normans when one William Baron le Savage, one of Sir. John De Courcey’s captains, built that formidable citadel, Ardkeen Castle, in the fair Ards in County Down. 481 The Savage’s became the dominant family in the picturesque little hills of Uladh, for they gained by sword and retained by it, against all foes, their patrimony and as a staunch Catholic family rebuilt and worshipped in the little chapels of the early Irish saints.482 248 As the roll of generations extended, the Savages mingled their ancient blood with the elite of Irish aristocracy, the cream of Gaels and later in many cases with the new aristocracy of the various plantations. 483 In this way, in post-Reformation days members of the family conformed to the Protestant faith, while ever so many others still retained with determination the Catholic Faith.484 In 1731 William Savage of Audleystown and Kirkistone, was High Sheriff of Downshire.485 O’Laverty states: - “The last possessor of Kirkistone Castle of the race of the Savages was William Savage, who, when Sheriff of the County of Down in 1731, distinguished himself in discovering and reporting to the Castle [at Dublin] the number of friars in the friary of Drumnacoyle.” 486 The duty of reporting the Franciscan’s presence and encroachments lay with the Sheriff of the County, and William Savage of Kirkistone did not shirk his responsibilities. As stated in the book in an earlier chapter, William Savage was Sheriff of Ards. The following document, with William Savage’s signature affixed, which is preserved in the Public Record Office, Dublin states: - “To the Right Honourable the Lord’s Committee appointed to inquire into the present state of Popery in the Kingdom of Ireland. In obedience to your lordship’s order, bearing date the 6 th day of the instant November, to me directed, as sheriff of the County of Down, 249 requiring me to return into your lordships an account of what reputed nunneries or friaries, and what number of fryars or nuns are reputed to be in the same respectively. I do therefore humbly certify unto your lordships that, after the strictest inquiries, I can find there is but one reputed fryary in the said County of Down, kept at a place called Drumnacoyle, in the said county, within eight miles of Rathfriland, in which there is commonly reputed to be nine fryars. And there is not in the said County of Down any reputed nunnery, nor any nuns. Dated at Kirkistowne, the nineteenth day of November, one thousand seven hundred and thirty-one.” “W m. SAVAGE” 487 William Savage died A. D. 1733, and was buried in his father’s grave at Saul. William Savage was succeeded at Audleystown by his only child, Catherine Savage of Audleystown, who was married to her cousin, William Savage, of Dunturk, third son of Robert Savage of Dromoroad (Drumaroad), who was third son of Patrick Savage of Derry, and great-grandson of Rowland, Lord Savage, of Portaferry, who died in A. D. 1572.488 The will of William Savage of Dunturk is dated A. D. 1755. In the will he mentions his brothers Stephen Savage, Robert Savage, Henry Savage and James Savage, and his sister Jane Norris, alias Savage. He bequeathed to his beloved wife Catherine Savage all the right title, and interest he had in Audleystown.489 250 He made several bequests to the Franciscan and Dominican Convents, in the Diocese of Down, and to each secular priest in the Diocese, five shillings. To his beloved and only son, John Savage, he left all the remainder of his goods, chattels, lands, and tenements of what nature soever, and he appoints his beloved kinsmen, Hugh Savage of Dromoroad (Drumaroad), and James Crolly of Ballgalbeg, his executors. 490 Mrs Catherine Savage of Audleystown was succeeded by her only son, John Savage of Dunturk, and Audleystown. His will dated A. D. 1773, bequeaths all his leases, bonds, and notes of every kind to be divided between his two daughters, Sarah Hamil, alias Savage, and Jean Crolly, alias Savage, they to pay a certain sum annually to each of his daughters, Amelia Kelly, and Catherine Meriman. To his daughter Angelia he left a cottage, where she then resided, as long as she pleased to occupy it. He appointed his beloved relatives, Roland Savage of Munidranibisk, and John Savage of Lurgancanly his executors. 491 In a codicil to his will he left his watch to John Savage, of Lurgancanly, and to his grandson, Francis Hamil, a dun filly together with a pair of plate spurs.492 Robert Savage of Drumaroad was the third son of Patrick Savage of Derry, and a great grandson of Roland, Lord Savage of Portaferry who died in A. D. 1572. 493 Robert Savage married twice, by his first wife; he had four sons, Hugh, James, William, and Francis, and two daughters, Shelly (Cecilia), and Elizabeth. By his second wife, Robert had three sons, Thomas, Andrew, and Anthony. The will of Robert Savage of Drumaroad is detailed A. D. 1680. He directs that his body shall be buried in“ye Cathederall Church of Downpatrick.”494 251 To his eldest son, Hugh Savage, and his heirs for ever he bequeathed half the town of Tollmacreevie, quarter of the land of Ardfeechan, quarter of Carrowmall, half the town of Ballyblack, quarter of Bankmore, and fifty pounds secured on the mill of Portaferry, lying and being in the barony of Ards; also his saddle grey horse, the lease of Taghcorat, and his interest in the Manor Court of Portaferry.495 He also mentions his leases of Dromoroad (Drumaroad) and Dunturk. He mentions his second son, James, his third son, William, and his forth son, Francis, and his “now wife’s” children, Thomas, and Andrew Savage, and daughter, Elizabeth. He mentions also his brother, George Savage.496 In the event of failure of such heirs as he names, he directs that his lands and premises shall be equally divided - a moiety to go to his nephew, Patrick Savage of Ballyvarley, and his heirs, and a moiety between his daughters and their heirs. He appointed his nephew, Patrick Savage of Ballyvarley and “Rowland Savage of ye City of Dublin”, to be his executors. He also appointed the following to be overseers of his children: - “ My loving brother, John Savage [of Ballyvarley] the said Patrick Savage his son [who afterwards resided at Portaferry]; my couzen Patrick Savage of Ballygallgett, and ye said Rowland his son of Dublin; my couzen William Savage of Rosconor, my brother Luke Savage, and my son Thomas Savage”. 497 His brother John Savage [of Ballyvarley] is to order his burial in a decent manner. The will was signed 19th April A. D. 1680 and sealed with the arms of Savage, six lions rampant, three, two, and one.498 252 What is interesting about this will is that it mentions several members of the Savage family who were presently to take part in the Williamite War, and to be outlawed by King William – viz, Roland Savage of Ballygalget, his own sons, Hugh Savage and Thomas Savage, of Dromoroad (Drumaroad), and his brother, Luke Savage, of Dunturk. Robert Savage of Dromoroad (Drumaroad) died about A. D. 1680 and was buried in the old Cathedral of Downpatrick. He was succeeded at Dromoroad (Drumaroad) by his eldest son, Hugh Savage of Dromoroad (Drumaroad).499 Hugh Savage, siding with King James II, was outlawed by William III., he seems to be the Hugh Savage mentioned in the will of John Savage of the City of Dublin. He died unmarried, subsequent to the year 1755, for he is appointed by William Savage of Dunturk executor of his Will date circa A. D. 1755. 500 In his Will dated A. D. 1742, he leaves to his brother Thomas Savage [living at Portaferry] all his freehold and interest in the Barony of Ards unto the heirs male of his body as the same is limited by his fathers last Will and testament; to his nephew William Savage, £100; to his nieces, Catherine and Frances Savage, £100 each; to his brother Anthony’s son, Hugh Savage, £100; all right and interest he has in Ardtole by lease from Lord Kildare to his nephew William Savage; his house and interest thereof Dromoroad (Drumaroad) and Dunturk which be held under “Mr. Ford (Forde) of Seaford (Seaforde)”.501 To his brothers Thomas Savage and William Savage to be equally divided between them. He mentions that he holds a bond perfected to him by Mr. Edward Trevor of Loughbrickland in trust for Mrs. Lucy Savage of Portaferry. 253 To his sister-in-law Crolly he bequeaths £10, and to his sister-in-law Sarah Savage [probably wife of Frances Savage, afterwards of Dunturk].502 To his servant Edward Grimes he left his linen and woollen clothes and his Dun Horse; to his nephew John Crolly all his horses, cows, sheep and household furniture, and to the Popish Clergy of the Diocese of Down the sum of £100 to be distributed amongst them as his brother Thomas Savage shall think proper.503 He directs that his body is to be:- “decently interred along with his father at in the Cathedral Church of Down, at a moderate expense, without pomp and vanity”.504 Rowland Savage of Drumaroad died on 14th June 1791. He was buried in the ancient burial ground of the Benedictine Abbey of Downpatrick; now the Protestant Cathedral.505 His son John Savage of Drumaroad married his kinswomen, Ann Savage, a daughter of James Savage of Prospect, Co. Down.505 John Savage by his wife Ann Savage, of Prospect, had among other issue, Patrick Savage of the Royal Marines; Rowland Savage of Dunmore Ballynahinch, an officer in the premier line regiment of the British Army, the 1 st (Royal Scots) Regiment of the Foot, then commanded by the Duke of Kent, father of Queen Victoria and was officer of the guard at the Castle on the night the Duchess of Kent died. 506 He was referred to when 507 the writer was a small boy as the “Officer Savage”. Another brother of the two officers, George Savage, was the progenitor of the well-known Savage family of Castlewellan, and another brother, James Savage, who died in 1839, aged 95 was the 254 grandfather of the Very. Rev. Charles McKenna, P.P., of Kilmegan Parish between 1929 – 1950.508 Colin Johnston Robb states: - “James Savage was selected as a county delegate at the great rally at Tara at the time of Daniel O’Connell.”509 The first post-Reformation Catholic Church chapel at Drumaroad was supposedly built by Edmund Savage of Drumaroad, who according to his niece Ann Savage, described him as a gentleman devoted to the Catholic Religion.510 The Savages of Dunmore, and Castlewellan, are of the same ilk of the Savage Family domiciled so long at Drumaroad and descended from a great Baron of Ulster and princely families by intermarriage.511 255 McCartans of Kinelarty Before the Middle Ages (MacArtan) McCartan Country included the Baronies of Kinelarty, Dufferin and about one quarter of Castlereagh – all in the County of Down. Parts of another adjoining barony that of Iveagh, also came under their control for short periods.512 During the sixteenth century sections of these lands were lost to the colonists. In 1600 the (MacArtans) McCartans were still fairly strong and in control of Mid Down, with strongholds at Magheraknock, Ballynahinch, Magheratimpany, Loughinisland, Drumnaquoile, Drumaroad, Finnebrogue and Ardilea. Defeat of the Irish at Kinsale in 1601 greatly weakened the influence of Gaelic septs throughout the entire island. Two great chieftains, Hugh O’Neill and Rory O’Donnell, the respective Earls of Tyrone and Tyrconnell, were in the tradition of O’Rourke but before their defeat at the Battle of Kinsale in 1601 there were many who saw that Ireland was destined for a period of rigorous repression and savagery based on religious bigotry. The flight of these two Earls marked the beginning of a new era of military emigration. They two were called the ‘Wild Geese’; the term had originated with the export of wool from Ireland and the illegal transactions, which resulted from the English attempt to suppress the wool trade. The illicit contraband was linked with the recruitment and surreptitious of the Irishmen for the European armies.513 The (MacArtan) McCartan stronghold of Kinelarty became conspicuously vulnerable. Government agents reported the (MacArtans) McCartans still practised the ancient Irish custom of tanistry.514 256 This custom allowed the people to give the leadership to a man of the family esteemed strong, a brother or cousin or an uncle of the chief being preferred to a son physically or mentally weak. According to the custom of tanistry, the chieftainship of a tribe passed not by regular descent, nor by will, but by election, only relatives of the chief being eligible.515 In 1605 Phelomy and Donnell Oge (MacArtan) McCartan were pressurised into parting with one third of their lands to Edward Lord Cromwell. 516 An agreement was entered into on 12th September 1605, with Edward Lord Cromwell, the governor of Lecale, who was at the time the owner of the church lands, which had been formed into the Downpatrick estates, whereby (MacArtan) McCartan granted to Cromwell the third part of all his country called (Killinartie) Kinelarty, or in Watertirrye (Kilmegan) or elsewhere, the chief seat of MacArtan (McCartan) excepted, to hold for ever, in consideration of a certain sum of money, and that Lord Cromwell should educate in a gentlemanlike manner his son, Patrick, then aged fourteen years of age.517 Patrick who was to be educated by Lord Cromwell, seems to have died before 1641; at least his son, Patrick, headed his clan in the great war which broke out in that year, and assisted in taking Newry.518 When, however, the Scott’s army and the English had retaken Newry in May, “they marched home through Magineses’ and MacCarton’s Country, and marched in three divisions, burning all the houses and corn before them, and brought away the spoyle of the country before them, and cattle in great abundance; there was much goods left behind and provisions, which they could neither destroy nor carry away, being hid underground in the backside of every house; the division that Collonell Chichester commanded, burnt McCartan’s and Ever Maginnesse’s house, . . . . there were 257 at least 800 baggage horses loaded with the spoile of the countrey, and I think I speak within compasses if I say 3,000 cowes. . . . .On Wednesday, the army marched through the rest of McCarton’s woods, . . . spreading the foot broad in the woods to burn the cabins that were built there.”519 In 1860 J. W. Hanna states: “The 12th September 1605, an agreement was entered into between Phelomy MacArtan, of Killenarten, and Donell Oge MacArtan, of Killenarten, sons of Agholy MacArtan, who had joined Tyrone against the Crown, with Edward Lord Cromwell, Governor of Lecale, the Castle of Dundrum, and other parts adjoining, who was then owner of the Downpatrick Estate, whereby Phelomy granted to Lord Cromwell the third part of all his country called Killinartie, or in Watertirrye or elsewhere (the latter territory, which signifies “the upper land,” extending from Clough to Maghera, and embracing the entire of Kilmegan, and part of Drumgooland parishes), to be allotted in such parts as Lord Cromwell deemed most convenient, the chief seat of MacArtan and the demesnes thereto adjoining excepted; to hold for ever, in consideration of a certain sum of money, and that Lord Cromwell should take into his keeping and bring up Patrick MacArtan, the eldest son of Phelomy, providing all necessities for his education in a gentleman like manner , with a provision that, as the division of the lands was not to be made until the feast of St. John the Baptist ensuing, Lord Cromwell might in the meantime cut timber on any of the lands, and make coals of the same. On 28th of September, following Phelomy (as chief of his name) and Cromwell surrendered to the Crown the entire territory, known as MacArtan’s country, on 258 condition of regrants being made to them, which grants were accordingly passed on the 4th October-the crown reserving thereout all abbeys, priories or religious houses, churches, appropriate rectories, and advosons-the premises to be held for ever in fee farm: Cromwell by service of a knight’s fee, and MacArtan at a rent of 2L., by the like service.” 520 House of Lords Vol. II - Calendar of Patent Rolls James I By kind permission of Special Collections Department Queens University, Belfast. In 1605 the Clanaboy O’Neill’s also lost a third of their estates. Severe government pressure seems to have been levied on most of the native Irish at this time. Thomas Cromwell the forth baron Cromwell, sold Dundrum estate to sir. William Blundell, from whom the Downshire family inherit it; and in the year 1636, he sold his entire interest in the Kinelarty lands to Mathew Forde, Esq., of Coolegreany, Co. Wexford, for £8,000.521 259 In 1645, Patrick MacArtan (McCartan) served under Owen Row O’Neill at the Battle of Benburb.522 In January 1647, Hugh MacArtan (McCartan) was a member of the General Assembly of Kilkenny.523 When the Irish were completely subjugated, the remainder of Kinelarty, comprising of the parishes of Magherahamlet, Magheradroll and Loughinisland was confiscated when Patrick and Owen McCartan, leaders of their name, were jailed in Carrickfergus for playing a prominent role in the insurrection. However, John, son of Patrick MacArtan (McCartan) who fought during the 1641 war, was appointed by the parliament of James II. A Commissioner for the County of Down, to raise money for the purpose of opposing the adherents of William III.; but in 1691, he and many others of his name were attained in Bandbridge or in Downpatrick. 524 He died 26th of September, 1736, aged 96 years, and was interred in MacArtan’s (McCartan’s) Chapel in Loughinisland. In the same tomb were interred the remains of his son Phelomy, who died the 27th June, 1751, aged 82 years; and of his grandson, Dominick of Clanvaraghan, who died March, 1772, at the age of 78 years.525 After the 1680's, with the strengthening influence of the Jacobites, hope of a native Irish land restoration was raised. The defeat of James II by William III at the Boyne in 1690 dashed this possibility and marked the end of McCartan influence in mid Down. Many of their able bodied were amongst the 40,000 Irishmen, known as 'The Wild Geese', who departed to join the armies of France, Spain and Austria. 260 After James II was defeated at the Boyne in 1690, the McCartans were once more dispossessed. This was following the Treaty of Limerick 1691, which compelled Jacobite soldiers to emigrate. Many including McCartans joined the armies of France and Austria, also now known as ‘The wild Geese’. In France the dispossessed Irish found themselves part of a social system, in which status and professional advancement depended to a great extent on the possession of a coat of arms and an attested pedigree. Descendents of these forced into exile returned to Ireland in later years to document their ancestry. Many did their research in the Genealogical Office in Dublin Castle. Formerly called the Office of the Ulster King at Arms, this department was established in the sixteenth century and contained a wealth of information on the ancestry of numerous families. 261 Charles De Gaulle - President of France In 1837 two visitors from Lille in France arrived at Dublin Castle to certify their Irish ancestry. They were father and son, Andronicus and Felix McCartan. Andronicus was the grandson of Anthony McCartan who at age sixteen fled from Ballydromerode (Drumaroad), County Down, with many others after the Treaty of Limerick. Young Anthony had a distinguished career as a captain in the French army. His descendants played a prominent role in public life throughout Flanders. The visitors to Dublin Castle were both medical doctors in Lille. Dublin Archive In the Office at Arms in Dublin Castle, Andronicus and Felix McCartan were shown Vol. XV11, page 357. This reference revealed a comprehensive account of the Mc Cartan pedigree from the Kings of Emhain Macha down to the last chieftain of Kinelarty John McCartan who had fled with his son Anthony to France. Delighted with his findings, Andronicus sought permission from the Chief Herald to continue the line. The pedigree was continued to include his father’s his own, and his son’s name. A certified copy signed by Sir. William Betham (Ulster King at Arms) was presented to them. The original altered document is now in the manuscripts department in the National Library, Kildare Street, Dublin. 262 Objections. In the years from 1879 to 1895 Rev. James O’Laverty compiled a detailed history of the Diocese of Down & Connor. Rev. James O’Laverty’s mother was a Mc Cartan; this is most probably the reason for the many references to the Mc Cartan clan in his volumes. While doing his research, Rev. James O’Laverty also examined the McCartan pedigree in the Dublin archive. He became aware of the additions made over forty years earlier by the visitors from France. Rev. O’Laverty greatly resented the inclusion of the French line; i.e. the inclusion of Anthony II, Andronicus, and Felix to the pedigree. He outlined his reasons in his volumes thus: - “Enquiries of this nature may have an interest for English heralds but they are comparatively uninteresting from an Irish Celt point of view, according to which ever McCartan was equally noble, and from the name an individual was elected to be chief for life, but at his death his children had no more privileges than any other by his name. The lineal representative, therefore, of the last chief – he who betrayed the trust reposed in him by the clan, when he accepted from the Crown in perpetuity as landlord what the clan had conferred on him for life only as chief-has, in an Irish point of view, no reason to boast of the honour of his ancestor”.526 263 President Charles De Gaulle 1890 - 1970 By kind permission of Charles De Gaulle Museum Lille France Seventy-four years after the publication of Father James O’Laverty’s history, a distinguished visitor arrived in Ireland from France in 1969. The visitor was General Charles De Gaulle, long time President of France. General Charles De Gaulle fulfilled a lifetime ambition to visit Ireland. He was fully aware of his Irish ancestry and had a keen interest in Irish history. 527 His Grandmother on the De Gaulle side had been similarly inclined, having written a biography of Daniel O’Connell. De Gaulle invited many McCartans from County Down to a reception in Aras Un Uachtarain on Thursday 19th June 1969. Family Link to Drumaroad De Gaulle’s great-grandmother was Marie Angelique McCartan. She was the daughter of Andronicus and a sister of Felix, who visited the Genealogical Office in 1837. 264 When the History of the Diocese of Down & Connor was published in 1898 Charles De Gaulle was just eight years old. Rev. James O’Laverty was not to know that the family he criticised produced France’s most important statesman of the twentieth century. 528 The following is an extract from the diary kept by Admiral Francois Flohic, of the visit of Charles De Gaulle to Ireland from 10th May to 19th June 1969, which details Charles De Gaulle encounter with the McCartan Clan. “The 19th June will remain in my mind as the day of the encounter between De Gaulle and the McCartan clan. On the 13th May, only three days after we got to Sneem, Mr. James O’Reilly, member of parliament for the constituency of Mourne in County Down, Northern Ireland, wrote to tell me that ‘in a very special way, the people of County Down feel that His Excellency is one of their own and we constantly recall with pride his kinship with the great County Down family of McCartan.’ He concluded with the hope that the General might be able to make a brief visit to County Down. I answered this letter following the General’s instructions. Given the continued British domination of Northern Ireland, there was no question of his being able to go there. At the same time, the General received numerous letters from the McCartans, all recalling their family ties with him. He therefore had to meet them, and I 265 arranged this with Emmanuel d’Harcourt, who organised the protocol with the Irish Presidency. On 6th June I wrote to invite all the McCartans who had written. They were not all able to come on 19th June, but there were a good thirty of them there to meet their illustrious relative, whose lineal descent they had taken great pains to establish accurately. Despite the despoliations they have suffered throughout their history, the Irish have kept precise records of their family lineage, probably in the forlorn hope of recovering their lost properties one day. The McCartans were no exception. For one instance, one McCartan, a schoolmaster I believe, came up to the General, genealogical book in hand; he professed to be a direct descendent of the chief of the clan who had been killed at the Battle of the Boyne, together with his eldest son. A second son had taken refuge in the mountains to resist the Williamiate forces. The youngest of the sons had emigrated to France; it is from him that the General is descended. Notwithstanding the emotion and interest of the encounter, which plunged us deep into the moving and turbulent history of Ireland and the McCartan clan, we were sorry to have to bring it to an end, because of the lunch offered by the Taoiseach at Dublin Castle.”529 266 On the morning of the 19 th June 1969, at 11.00 a.m., 14 relatives were received by General De Gaulle in the Drawing Room, at the Áras an Uachtaráin. The following is a list of the persons who attended that special meeting. Miss. Meave McCartan, Mr. & Mrs. A. Forde, Rev. Fr. Denis McCartan, Miss. Eleanor F. Small, Mr. & Mrs. John J. Smyth, Miss. Annie McCartan, Miss A. M. O’Hare, Mr. & Mrs. E. A. Roche, Mr. & Mrs. D. Flynn, and Miss O’Hare’s sister (nun) 530 French President, Mr. Charles De Gaulle meeting with Irish President, Mr. Eamon De Valera, at Árus an Uachtaráin, in Dublin, on 19th June 1969. By kind permission of the Office of Áras an Uachtaráin 267 De Gaulle’s Ancestry First Generation Charles De Gaulle. Born 22nd November 1890, in Lille. Died 9th November 1970, in Paris.531 Second Generation Henri Charles De Gaulle. Born 22nd November 1848, in Paris. Died 4th May 1932, in St Andresse.532 Jeanne Marie Maillot. Born 28th April 1860, in Lille. Died 16th July 1940, in Paimpont.533 Third Generation Es Emile Maillot. Born 8th February 1819, in Lille. Died 25th April 1891, in Lille.534 Julia Marie Delannoy. Born 25th February 1835, In Lille. Died 18th June 1912 in Lille.535 Forth Generation 268 Henri Louis Delannoy. Born 16th June 1886, in Lille. Died 31st May 1870, in Lille.536 Marie Angelique McCartan. Born 7th May 1798, in Londres. Died 28 th February 1852, in Lille.537 Fifth Generation Andronicus Xavier McCartan. Born 21st September 1764, in Valenciennes. Died 18th January 1842, in Lille.538 Francois Anne Fleming. Born 8th August 1773, in Londres. Died 21st February 1848, in Lille.539 Sixth Generation Antoine McCartan. Born 23rd March 1716, in Valenciennes. Died 6th September 1787, in Valenciennes.540 Anne Felicite Piette. Born 3rd July 1732, in Valenciennes. Died 10 th March 1812, in Valenciennes.541 Seventh Generation Anthony McCartan. Born in County Down, around 1680. Died in France 1753.542 269 Mary Catherine Hayez Eight Generation John McCartan. Born in Ballydromerode (Drumaroad). 543 Bridget Forde. Born in Coolgreeney, Co. Wexford.544 Ninth Generation Patrick McCartan. Born Circa 1591, lived in Ballykine. Died before 1641.545 It does not appear when he died but it was before 1641, as his son, Patrick Junior took an active part in the civil wars of that period. 546 Cecilia O’Berne. Tenth Generation Phelim McCartan. Died 10th June 1631.547 Portrait of Andronicus Xavier McCartan, Francois Anne Fleming, with their children 270 By kind permission Charles De Gaulle Museum Lille France Murder of Alice McCartan, Drumaroad 271 On December the 11th 1882, a woman called Alice Mc Cartan was killed as she was walking home from a nearby shop owned by Samuel Boyd, at Edendarriff, on her way back to Drumaroad.548 She was found lying on the roadside with a severe fracture to her head, and lying on her back in a pool of blood with serious head injuries. 549 Following her death, a special Court of Petty Sessions was held at Seaforde, before Captain H. G. S. Alexander J. P., to investigate a charge preferred against a man, named William Valentine, from Castlewellan, of having caused the death of Alice McCartan. 550 The following is a news article, which was printed in the Down Recorder on 16th December 1882 regarding an inquest into the death of Alice McCartan. FATAL ACCIDENT AT DRUMAROAD “On Wednesday an inquest was held at Edindarriff, by Mr. Jos. Dickson, coroner, on the body of a woman named Alice M’Cartan, who, it appeared, had met her death on the previous Monday by a cart being driven over her. The evidence went to show that the deceased was found lying on the road at about half-past two o’clock, with her skull broken in. Dr. Cromie was examined, and stated that he believed her death was caused by the wheel of a cart passing over deceased’s head. The jury found that “the deceased died from fracture of the skull, caused, they believed, by a ginger-ale-cart being driven over her, in the townland of Drumaroad, on the 11th of December.” Constable Davenport arrested a man, named William Valentine, on the charge of driving over deceased and had him brought before Captain H. G. S. Alexander, J. P., and George Allen, Esq., J. P., who remanded him until the 20 th inst., taking bail for his 272 appearance. Constable Davenport exerted himself most creditably in conducting the case.”551 The following news article records the full court proceedings, which followed the inquest of Alice McCartan. A Special Court of Petty Sessions was held at Seaforde to hear the charge against William Valentine. The minutes of the Court proceedings were printed in the Down Recorder on 23rd December 1882. MAGISTERIAL INVESTIGATION AT SEAFORDE [FROM OUR REPORTER] “ON Tuesday, at eleven o’clock, a special Court of Petty Sessions was held at Seaforde before Capt. H. G. S. Alexander, J.P., to investigate a charge preferred against a man, named William Valentine, of having caused the death of Alice McCartan, an old women whose dead body was found on the roadside, in the townland of Drumaroad, on the 11th inst. Mr. Leatham, S.I., appeared to prosecute and the accused was represented by Mr. R. J. Crawley, Solicitor. The case having been called on Mr. Leatham said that a man named Alexander M’Manus had already made a deposition in the case and he would ask it first to be read. The Clerk (Mr. G. H. Hillyard) then read the deposition of M’Manus, who stated that he was a labourer, and resided sometimes with his wife and family at Ballynahinch. He had been latterly in the employment of one 273 Samuel Crawford, about a mile below the Temple, and about five miles from Ballynahinch. He came into Ballynahinch on the 11th inst., on his way to Ballylough, and inquired for the prisoner, or a driver of one of Mr. King’s carts from Castlewellan. He met the prisoner in a yard in Ballynahinch, and asked him for a “lift” to Ballylough, as he was not fit to walk. This was at about twelve o’clock in the day. Prisoner gave him a “lift” on the cart, and they started about five minutes afterwards. They stopped at Samuel Boyd’s public house at Edendarriff, and witness treated prisoner to half-a-glass of whiskey, and had the same himself. He noticed a little on him after they left Boyd’s. They proceeded homewards to Castlewellan, and were going at a pretty smart trot. Some distance after they left Boyd’s, they passed a woman on the road, and before calling up to her, Valentine shouted to her, “to clear the way”. She was then twenty or thirty yards in advance of them. He (witness) thought that the women did not take any notice of it, and prisoner drove on at the same pace. The woman was on the right side of the road. He could not tell whether the woman was in the way of the cart or not. He did not feel that the cart gave any lurch, and he could not tell whether the cart went over the woman or not, as he did not look back. He made no remark to the driver, and he drove on at the same rate. They then drove to Mrs. Fitzpatrick’s at Drumnaquoile. He (witness) then got a glass of whiskey for himself, and Valentine then took a bottle of soda water. 274 Mr. Leatham (to M’Manus) – Did you notice the deceased in Boyd’s public house? Witness – I saw two women, but who they were I could not say. Mr. Leatham – why did Valentine take the soda water? Witness – I don’t know? Mr. Leatham – Did you ask him to take whiskey? Witness – I did not that I remember Henry Nixon, a young lad, was next examined, and said that he lived at Drumaroad. He recollected the 11 inst., and was going to Samuel Boyd’s that evening, at about twenty minutes to two o’clock. He found the dead body of a woman on the road, lying across the road on her back. Her head was on his left side going to Boyd’s. Before seeing the body, he met a ginger-ale cart on the road, going middling quick. There were two men on it; and he identified the first witness as one of them. No other cart or cart passed at that time. When he saw the body, he went and told Tom Smith. He saw blood running down the road from the woman’s head. The head was near the wheel-track. The witness was not crossed examined. Thomas Smith. In reply to Mr. Leatham, deposed that he lived in the townland of Scrib, and recollected the 11th of the present month. He was at home in his father’s stackyard that evening. In consequence of what the 275 last witness told him, he went to Drumaroad, and saw the body of the deceased there. He did not know her then, but he did previously. The woman was lying right across the road on her back. The head was towards the left-hand side as he went up. There was a wound across the head, and blood on the road from it. It was about two o’clock. He saw a ginger-ale cart pass before Nixon came to him, and it appeared to be going towards Castlewellan from Boyd’s. He saw two men on the cart, but he could not identify them. The cart was going at a smart trot. He afterwards found that the woman was Alice McCartan, of Drumaroad, and knew she was very deaf. Cross-examined by Mr. Crawley – My home is about twenty perches of the public road. It is o the left-hand-side coming from Boyd’s. The body of the woman was about three-quarters of a mile from Boyd’s when I found it. James Savage deposed that he lived at Drumaroad, and knew the deceased, Alice McCartan. He sent her a message that day to Samuel Boyd’s. It was about one o’clock when he sent her to Boyd’s, and she was then in her usual health. She was deaf. He next saw her lying dead on the road at about two o’clock. He did not see the ginger-ale cart that day. To Mr Crawley – the deceased was about half-a-mile from my house when I found her dead. 276 Mary Boyd deposed that her father is a publican at Edendarriff. She was in her father’s shop on the 11 inst. She knew the deceased woman, who was in the shop that evening about two o’clock, as she (witness) thought. Deceased got some grocery goods in the shop, and left immediately afterwards. William Valentine was also in the shop that day, at about the time the deceased was there. Valentine was driving a ginger-ale cart, and there was a man with him, whom she now identified as M’Manus. The two men drank half-a-glass of whiskey each in the shop. She did not notice drink on Valentine, or look much at him. The deceased was very, very, deaf, and she (witness) had to shout loud to make her hear what she said. She was not able to say what direction Valentine drove to after he left the shop. She though both of the men were sober. To Mr Crawley – The old woman had nothing to drink in the shop. She never drank that I remember. Valentine took away his empties, and I paid him a small account. He seemed as steady as usual. I never saw him anything else. Margaret Fitzpatrick was next examined, and deposed that she kept a public house at Drumnaquoile. She saw William Valentine on the 11th inst., she could not say the hour exactly, but she knew it was not three o’clock when he was in her shop. Her shop lay in the way of Samuel Boyd’s of Edendarriff and Castlewellan. Valentine was driving a ginger- ale cart, and there was another man with him. The one drank spirits; and the other drank soda water. It was M’Manus had the glass of whiskey, 277 and he paid for the drink. She heard no reason given why Valentine drank the soda water. To Mr. Crawley – He took away the empties, and settled the account as usual. Joseph King deposed that he lived at Castlewellan. Valentine was in his brother’s employment, and drove a ginger-ale cart for him on the 11inst. He (witness) sent him that morning to Ballynahinch, and he returned about half-past four o’clock. He was sober then. Witness pointed out the cart Valentine drove to Constable Greer on Monday, the 18th inst. The cart and load would be about a ton weight. Constable Davenport, on being examined, stated that, consequence of information he received, he went between three and four o’clock, on the 11th inst., to Drumaroad, and there found a woman lying dead on the roadside, with her skull broken in. From enquiries he made, he proceeded to Castlewellan, and, in company with constable Greer, went to Mr. King’s house. He asked Mr. King to pint out his cart that William Valentine drove on that day, and, on examining it, he found on the right wheel traces of blood, and a soft substance, of a dark greyish colour, which he thought resembled portions of human brains, and one hair of grey colour. He then went to the house of William Valentine, and arrested him on the charge of killing the woman at Drumaroad. After giving him the usual caution, he said that, if there was a woman killed, it was unknown to him. In the 278 barrack, at Clough, he stated that, if he got out of this, as he hoped he would, he would never taste drink in his life. He appeared steady when arrested, but seemed to be labouring under the effects of drink. His stomach got sick on the way to Clough. To Mr. Crawley – When I went into Valentine’s house he was sitting eating a potato, I think. Mr. Crawley – This was the time of the frost. You took him from his warm fire in the cold, after eating potatoes and drinking soda water. It was enough to make him sick. Constable Greer gave corroborative evidence, and said they found on the right wheel of the cart five or six small spots or sparks of dark brown fatty matter, and short grey hair. He also examined the cart on the 18th inst. Dr. Thomas Cromie deposed that he was called on the 11 th inst. to Drumaroad to see the body of a woman who was found dead. He examined her on the roadside, and found the bones of the skull fractured, the brain exposed, and lacerated. The injury could have been caused by some heavy weight, like the wheel of a cart, passing over the woman. The injury was from the nose to the temple on the right side. He would say that a fall on the road would not have injured her in that manner. He examined her at about half-past four o’clock, and she could not have been more than a few hours dead at that time, as the body was warm. He though the deceased might have between fifty and sixty years of age. She 279 had dark brown hair. It was not grey, but there might have been grey hairs in her head. Death was caused by the injuries he found on the head. Mr. Leatham said that was all the evidence, and he would ask the court to return the case for trial to the next assizes. Mr. Crawley – said that, of course, the magistrate was the judge, and, if he thought there was a prima facie case made out, he would return it for trial; but he (Mr. Crawley) submitted that it was entirely a case of suspicion. There was no direct evidence against the accused at all on the contrary; the evidence went to show that he was a sober, steady man. He knew nothing about the matter, and it appeared to be purely an accident. He believe that that was what any Grand Jury would find but, if the case was to be sent forward, why not send it to the sessions? Mr. Leatham said he was afraid it was not a case for the sessions. Captain Alexander said he had sufficient evidence before him to return the case for trial to the next assizes in Downpatrick. The case was accordingly sent forward to the assizes, the accused being admitted to bail, himself in £40 and two sureties in 320 each. The court then adjourned.” 552 280 On Friday 16th March 1883, Mr. William Valentine was put on trial at the Spring Assizes in Downpatrick. Mr. William Valentine having been in court on 23 rd December 1882, was being tried at the assizes for the murder of Alice McCartan of Drumaroad, after the court case was referred from a special sitting of the Court of Petty Sessions, held on 23rd December, 1882. In attendance at the trial were the Lord Hon. Lord Chief Baron Palles, Mr. Henry Lyle Mullholland, J.P., High Sheriff for County Down, Mr. George L. MacLaine Clerk of the Crown and Peace, Colonel Forde, and a Grand Jury re-sworn in for the investigation of criminal business. The following is a report of the case of Mr. William Valentine, which was printed, in the Down Recorder on Saturday 17th March 1883. MANSLAUGHTER “William Valentine was indicted for that he, on the 11th December last, did feloniously kill and slay one Alice McCartan. Mr. Dodd and Mr. M’Granahan (instructed by Mr. M. M’Cartan) appeared for the prisoner. Alexander M’Manus deposed that he was in Ballynahinch on the day in question. The prisoner was driver of a ginger-ale-cart, and belonged to Castlewellan. Witness asked him for a “lift” on his cart to Castlewellan, which he gave him. At Edendarriff they went into Boyd’s public house, and afterwards they proceeded on home. He saw a woman on the road, and prisoner shouted to her to clear the way, but the horse got between him and the woman, and he cold not say what occurred. 281 He did not feel the wheel of the cart going over anything. He had heard the woman was deaf. The prisoner was going at a smart trot. To his Lordship-He could not say exactly whether he felt anything. Cross-examined by Mr. Dodd-The prisoner is not a friend of mine. I do not mind whether the cart was like a bread-cart. (Laughter.) Henry Nixon deposed that, when going on a message, he found the deceased lying dead on the road, with blood about her. Before finding the body, he met a ginger- ale-cart, with two men on it, going towards Castlewellan. The woman’s head was about the centre of the road. Cross-examined by Mr. M’Granahan-I remarked nothing particular about the head, except the blood. I could not say whether she had a shawl over her head. Thomas Smith deposed that, in consequence of something said to him by the last witness, he went to where the woman was. The head was near the centre of the road. He saw the ginger-ale-cart passing shortly before as if towards Castlewellan. He went for the police immediately afterwards. Mary Boyd deposed that the old woman was in her shop that day. After buying some groceries she left, and the prisoner came to the shop with another man. They had a half-a-glass of whiskey each. She thought the prisoner was sober, but she did not mind him much. To Mr. M’Granahan-The old woman was very deaf. Margaret Fitzpatrick deposed that the prisoner and the other man called at her public house, and got a half-a-glass of whiskey and a bottle of soda water. She thought the prisoner had some drink, but he was quite able to do his duty. 282 Constable Greer deposed that he examined the wheels of the cart, and found blood on one of them, and one grey hair. Constable Davenport gave corroborative evidence. On arresting the prisoner, he said if there was a woman killed it was without his knowledge. He also said that if he got out of this, as he hoped he would, he would never taste drink in his life. Dr. Thomas Cromie having described the wounds. Mr. Dodd addressed the jury on behalf of the prisoner. The prisoner was found not guilty, and discharged.”553 283 Drumaroad Post Office Drumaroad’s first post office was established on top of Drumaroad Hill in 1905. The post office was run as a sub office, supposedly by the Mc Keown family, and was listed as a registered sub office in the Royal Mail Post Office Guide 1905. An Ordnance Survey Map in 1930 lists Drumaroad post office as situated on the Scribb Road, near the crossroads at the bottom of Chapel Lane. Although the photograph below establishes that there was a sub-post office on the top of Drumaroad Hill at the start of the twentieth century, prior to Drumaroad, mail was delivered to neighbouring Drumnaquoile sub post office, from Newry through Castlewellan post office, also to Dunmore sub post office through Ballynahinch post office, and to Loughinisland sub-post-office from Newry through Clough post office. 554 George Henry Bassett states that Drumnaquoile operated a sub-post office in 1886. On 30th November 1861, the Down Recorder reported that the Postmaster General had ordered the opening of a District Post Office to be situated in the townland of Clanvaraghan. Clanvaraghan was then under the Parish of Kilmegan, prior to being joined to Drumaroad to form the Parish of Drumaroad & Clanvaraghan in 1877. The following news article was published in the Down Recorder on 30th November, 1861: DISTRICT POST-OFFICE AT CLANVARAGHAN We are happy to announce that the Postmaster-General has ordered the opening of a District Post-office at Clanvaraghan, for the Balywillwill and Clanvaraghan 284 district, the revenue being granted to defray the cost of the service by the Rev. G. H. M’Dowell Johnston, proprietor of Ballywillwill and other townlands; and by Rev. Mr. Anderson and James Birch Kennedy, Esq., joint proprietors of Clanvaraghan, within the bounds of which office has been established–of which Mr. John Hanna has been appointed Postmaster. This is another instance of the progress of this district, alluded to in a letter, which appeared lately in our columns. The tenants of Clanvaraghan almost exclusively pay their rents by their flax crop. The district is immediately near the flax mills of the Messrs. Murland, who employ part of the population. It is expected that a suitable Post-office and other buildings will be erected at Clanvaraghan, and also a flax scutching mill, the tenants at present having eight miles to send to their steam mill, and in consequence few have yet got their flax dressed or rents ready." 555 DRUMAROAD POST OFFICE EARLY 1900’S By kind permission of Mr. Liam O’ Connor, Drumaroad 285 FORDE ESTATES AND DRUMAROAD As previously stated, following the death of Lord Edward Cromwell in 1607, Mathew Forde, who owned an estate near Coolgreaney in Co. Wexford, purchased all of Cromwell’s land, formerly (MacArtan) McCartan territory, for the sum of eight thousand pounds. On 26th July 1637, King Charles I, granted a patent permitting Mathew Forde of Seaforde, and his heirs, half the region of Kinelarty, for annual military service to the King of England. The original patent roll granted to Mathew Forde of Seaforde was hand written in Medevil Latin in short hand style. The Public Record Office of Ireland subsequently made a copy of the original patent roll in 1909, which is now preserved in the Public Records Office of Northern Ireland. The following is a full and complete translation of the original patent roll dating back to 1637. “Charles, by the grace of God King of England, Scotland, France and Ireland, defender of the faith etc., to all whom these letters patent of ours come, greetings. Know that we xxxxx have given, granted, agreed and sold and by these patents from us through our heirs and successors we give, grant, agree, sell, release and confirm to the aforesaid Matthew Forde the moitie or half the region, territory or patrimony of Killenarden otherwise Kinelarty commonly called MacCartan’s Country and half of all and singular castles, messuages, lands, tenements, meadows, pastures, moors, fisheries, rents, reservations, services, privileges, advantages, emoluments and hereditaments whatsoever either in the aforesaid 286 territory or patrimony of Killendarden otherwise Kinelarty otherwise MacCartan’s Country now or lately in the tenure or occupation of the Lord Cromwell, sheriff of Lecale, his tenements or farms of which the following are reputed to be parcels, namely Loughnawee, or Laraty, Drumliskin or Drumnakelly, Castlenavan, Tawnagh, Castlenavin, Comber, Magheratimpany, Drumaroad or Magheracastlederg, Dunturk, Tevenadara, Drumnaquoile, Ardtanna, Scribb, Downeney or Crieve Teconnaught or Killgarill Edendarriff or Magheralone, Claragh, Ichin or Maghrenesbeg, Cumran, Murvaclogher, Sevaghan, Drumgooland, or Drumbyrrin, Cloughvalley, Tullynacree, Rossconer, Drumaness or Tevickaslew and concerning head rent £10 per annum from the towns and lands of Shantanaght or Drumkerragh, Claremaghery or Dromona and £5 per annum head rent from the towns and lands of Farranfad and Kennedy’s hill which are all premises situated, lying and existing in County Down as well as all and singular castles, manors, towns, villages, hamlets, carucates, quarters, semi-quarters, parcels of lands, tillages, messuages, houses, buildings, cottages, structures, stables, dovecotes, mills, gardens, orchards, vegetable gardens, tofts, curtilages, lands, tenements, meadows, pastures, sheep lands, common lands, demesne lands, wasteland, mountains, moors, marshes, hills and dales, woods, forests, copses, waters, water courses, and the streams and fountains that flow in them, ponds, lakes, fish ponds, fisheries and the soil and subsoil, mines, quarries, liberties, rabbit warrens, parks, fruit, franchises, liberties, privileges, immunities, tolls, jurisdictions, goods and chattels, rents and services rendered whether by free tenants or by the work of tenants by custom by tenant farmers or fee farmers 287 and all advantages, amenities, easements, emoluments and hereditaments whatsoever xxxxx with all and singular rights pertaining to all and singular premises xxxxx to be held and enjoyed in the aforesaid moitie of the region, territory, or patrimony of Killenarden otherwise Kinelarty commonly known as MacCartan’s Country and our aforesaid castles, towns, villages, hamlets, lands, tenements and hereditaments whatsoever and the rest all and singular by these letters patent by grants or acknowledgements we have granted with all rights pertaining to one, the aforesaid Matthew Forde and his heirs for the sole and proper work and use of the same Matthew Forde his heirs and assignees holding from us and our heirs and successors in chief by military service rendered annually to us and our heirs and successors by these permissions and letters patent and grants on receipt of £5/2/- to us, our heirs and successors in our said realm of Ireland namely into the hands of our vice-treasurer or the general treasury of our heirs and successors of our said realm of Ireland for the time being, five pounds of good and legal English tender cash xxxxx At the feast of Michaelmas and at Easter by equal portions annually paid in perpetuity. And furthermore xxxx we grant and by these presents firmly enjoin and order and command that the aforesaid moitie or half of the region, territory or patrimony of Killenarden otherwise Kinelarty commonly known as MacCartan’s Country and all the aforesaid other and single castles, towns, villages, hamlets, lands, 288 tenements and hereditaments situated, lying and existing in County Down as above by these letters patent have been given, granted, released or confirmed and whatever parcels or manors may be among them shall be known and called in perpetuity as one single manor in fact and in name and that the same manor, by whatever other name or names it or they were known before this, from now on in perpetuity shall be known and called the manor of Teconnaught and that will have the rights and privileges pertaining to the manor. Xxxxxx In testimony of this matter we have caused these letters patent to be made and witnessed by our deputy-general of our realm of Ireland in Dublin this 26th day of July in the 13th year of our reign. By warrant of the commissioner of the Lord King.556 The Forde family was originally of Welsh extraction. The Down branch is more immediately descended from Nicholas Forde, of Dublin, and Dunboyne, Co. Meath, who married Catherine White, and died in 1605, being succeeded by his fifth son, Mathew. Mathew Forde of Dublin and Coolgraney, Co. Wexford, MP, Clerk of the Crown, and Peace, Clerk of Peace and Assize and Clerk of Nisi Prius before the Commissioners of Ulster; purchased the Coolgreany Estate in Co. Wexford, and the Seaforde Estate in Co. Down, comprising respectively the Manors of Newtowne and Teconnaught, his title to both being confirmed by Patent from Charles I, 26th July 1637.557 289 Mathew Forde married Elinor (MacCartan) McCartan, and died March 1653. Mathew Forde was succeeded by his grand nephew Mathew Forde of Seaforde, Co. Down, and Coolgreany, Co. Wexford, High Sheriff of Co. Wexford 1678, MP for Co. Wexford. He was married in January 1668, to Margaret daughter of Sir. George Hamilton, 1 st Bt., of Donalong, Co. Tyrone. Mathew Forde died January 1708.558 Mathew Forde was succeeded by his only son Mathew Forde of Seaforde, and Coolgreany, MP for Downpatrick, High Sheriff of Co. Down, 1706. He married on 18 th December 1698, to Anne daughter of Arthur Chamberlain Brownlow, of Lurgan. Mathew Forde died in 1729, and was succeeded by his eldest son Mathew Forde of Seaforde and Coolgreany, High Sheriff of Co. Down 1729, MP for Bangor. 559 He married on 1st November 1724 to Christian, daughter of John Graham, of Platten Hall, Co. Meath. Christian Forde died July 1766, and Mathew Forde married a second time on 21 st January 1774, to Jane widow of Samuel Slicer, of Rathfarnham, and widow of Sir. Timothy Allen. Jane was a daughter of Robert Isaac, of Hollywood, Co. Down. Mathew Forde died 1781.560 Mathew Forde was succeeded by his eldest son Mathew Forde, of Seaforde and Coolgreany, High Sheriff of Co. Down 1752, MP for Downpatrick. He was born in 1726, and married on 15th August 1750, to Elizabeth second daughter of Thomas Knox of Dunganon, and sister of 1st Viscount Northland. Mathew Forde died 6th August 1795.561 The inheritance descended to Mathew’s eldest son, Mathew Forde of Seaforde and Ballee, Co. Down, and Coolgreany, Co. Wexford, High Sheriff of Co. Down 1803. He was born 1753, and married on 1st December 1782 to Catherine eldest daughter to Rt. Hon. William Brownlow, MP, of Lurgan. 290 Mathew Forde’s wife died 6th May 1808, and Mathew Forde married for a second time on 24th August 1811 to Sophia second daughter of Very Rev. Stewart Blacker, of Carrickblacker, Dean of Leighlin, and died 31st March 1812.562 Mathew Forde was succeeded by his eldest son Col. Mathew Forde of Seaforde, Co. Down, and Coolgreany, Co. Wexford, DL, JP, High Sheriff 1820, R N Down Militia, MP for Co. Down 1821-26. He who was born 17th May 1785, and married on 9th May 1814 to Mary Anne, only child of Francis Savage of Hollymount and Ardkeen, Co. Down, who died on 10 th September 1826. Mathew Forde married a second time on 27th August 1829, to Lady Harriet Savage, widow of Francis Savage, and third daughter of 2 nd Earl of Carrickand. Mathew Forde died on 5th August 1837.563 Mathew Forde was succeeded by his brother, Rev. William Brownlow Forde, of Seaforde, Co. Down, and Coolgreany, Co. Wexford, DL, JP, Rector of Annahilt, Co. Down. He was born 1786, and married on 7 th October 1812 to Theodosia Helena, second daughter of Thomas Douglass, of Grace Hall, and died 11th March 1856.564 Rev. William Brownlow Forde’s second son, Col. The Rt. Hon. William Brownlow Forde, PC, of Seaforde, Co. Down, DL, JP, High Sheriff 1853, MP for Co. Down 1857-74 succeeded. He was born 5 th November 1823, and married on 25th October 1855 to Adelaide daughter of Gen. Hon. Robert Meade, 2nd son of 1st Earl of Clanwilliam, and died 8th February 1902.565 He was succeeded by his nephew, Major William George Forde, of Seaforde, Co. Down, DL, JP, High Sheriff 1909. He was born 7 th March 1868, married 16th April 1898, Sylvia Dorothea only daughter of Major Alexander Frederick Stewart, 6th Inniskilling Drags, of Ballyedmond, Co. Down. Major William George Forde died 25th December 1922.566 291 The property then devolved to Major Thomas William Forde, of Seaforde, Co. Down, DL, High Sheriff 1934. He was born 11th February 1899, and died 20th December 1949. His brother Lt. Col. Desmond Charles Forde, of Seaforde, Co. Down, High Sheriff of Co. Down 1950.567, then succeeded him He was born 26th February 1906, married 20th January 1938 to Hon. Margaret Bertha Meriel Ward, youngest daughter to 6th Viscount Bangor, PC, OBE. Lt. Col. Desmond Charles Forde divorced in 1947, and married for a second time on 7 th October 1948 to Kate Alexandra York, the Lodge, Seaforde, Co. Down, widow, of Lt. Col. George William Panter, MBE, of Enniskeen, Newcastle, Co. Down, and daughter of the late Robert Wood Thompson, of Clooneavin, Warrenpoint, Co. Down, and died 31st January 1961.568 The Seaforde Estate is now descended to Patrick Mathew Desmond Forde of Seaforde, Co. Down, Lord of the Manor of Teconnaught, who is married to Lady Anthea Geraldine Lowry-Corry, eldest daughter of 7th Earl Belmore.569 Major William George Forde, J.P., D.L. By kind permission of Ulster Museum 292 In 1833 a survey of Seaforde Estate comprising of the Baronies of Kinelarty and Lecale was carried out at the request of Mathew Forde, the survey was completed by John Kelly, a certified Surveyor and Engineer. 570 A map was drawn of each townland, and the total number of acres was also listed. Each townland was listed in Irish and Statute form. Drumaroad was listed as Irish Measure: 488 acres, 6 roods, and 6 perches, Statute: 790 acres, 3 roods, and 5 perches.571 MAP OF DRUMAROAD TOWNLAND 1833 By kind permission of Public Record Office of Northern Ireland Taxes had always been unpopular and arguably none more so than the Tithe. The Tithe was that part (the tenth) of the produce of the land given to the established 293 Church (The Church of Ireland) for the maintenance of the clergy. It was therefore regarded as something imposed by the Protestant Church of Ireland on the rest of the population. In fact not all the money went to the Church of Ireland clergy. Following the dissolution of the monasteries, tithes, previously paid to the monasteries became the property of the Crown, who in turn, either sold or granted the tithes to laymen (‘impropriators’) or to bishops. The Tithe Applotment Act of 1823 was an attempt to make the tithe payment more popular by allowing payments to be made in money instead of in goods. This was based on what the land could produce, calculated by the average yearly price of corn taken over the seven years prior to 1st November 1821. Unfortunately, the seven years chosen were years of comparatively high prices and the valuations were, as a result, higher than they could have been. In addition, the Act extended the tax to pasture land. As a result, agitation against the payment of tithes continued unabated. Under the Tithe Applotment Act of 1823, two Commissioners valued every holding in each parish, assessing the sum that each ratepayer should pay. In 1828 an estimated valuation of the parish of Loughinisland, in the Diocese of Down was carried out by the Rev. H. E. Boyd on behalf of the Church of Ireland and Mr. Henry Brown, Commissioner representing the Ratepayers.572 The Commissioners valued the townland of Drumaroad, a total of fifty-three properties and farms in Drumaroad were valued for Tithe payment.573 The majority of properties and farms in Drumaroad were classed as 2 nd and 3rd quality when being valued by the Commissioners, this would have been due to the 294 fact, that some land in Drumaroad would have been of poor agricultural quality for crops such as potatoes, or was bog land unsuitable for any agricultural use. According to the Valuation of Drumaroad in 1828, George Savage owned 17 acres, 2 roods, 17 perches, David Mc Combe owned 27 acres, 3 roods, 7 perches, Edward Smyth owned 24 acres, 0 roods, 31 perches, Dan Milligan owned 21 acres, 3 roods, 22 perches, and Landlord, Mathew Forde owned 37 acres 3 roods, 34 perches in the townland of Drumaroad also.574 The total valuation of Drumaroad for Tithe payment was £27, 3shillings, and 3 pence.575 Although Drumaroad like many adjoining townlands in the Parish of Loughinisland was valued for payment of Tithe tax to the Church of Ireland, this tax was never actually paid by tenants. Instead, the Landlord, Mathew Forde agreed to pay a yearly amount for each townland to the Rector of Loughinisland Parish, and would have accordingly incorporated the Tithe tax into his rents received from tenants. The sum of five hundred and fifty pounds being the amount of the composition, was agreed to be paid to the Rector, James Crawford Gordon, and his successors of Loughinisland Parish for twenty one years from the 1 st November 1828 by Mathew Forde, Landlord of Seaforde Estate, following a complete valuation of each townland under the parish of Loughinisland. 576 In 1834 a Tithe agreement was drawn up between the Church of Ireland Rector, the Rev. James Crawford Gordon and Mathew Forde of the Seaforde Estate. 577 The tithe agreement covered various townlands including Drumaroad. 578 A map was also drawn up to show the townlands covered in the Tithe agreement and was signed by Mathew Forde in October 1834. 579 295 CHURCH OF IRELAND MAP OF THE PARISH OF LOUGHINISLAND 1834 WHICH INCLUDED DRUMAROAD TOWNLAND By kind permission of Public Records Office of Northern Ireland The following is a copy of the Tithe Agreement drawn up between the Rector of Loughinisland Parish, James Crawford Gordon, and Mathew Forde, which is preserved in the Public Records Office of Northern Ireland: - “I hereby acknowledge to have received from Mathew Forde of Seaforde in the county of Down Esquire a notice in writing of which the following is a copy that is to say, I Mathew Forde of Seaforde in the 296 county of Down Esquire do hereby in pursuance of an Act passed in the second and third years of the reign of his Majesty King William the Forth, entitled “An Act to amend three Acts passed respectively in the forth, fifth and in the seventh and eighth years of the reign of his late majesty King George the Forth, providing for the establishing of compositions for tithes in Ireland, and to make such compositions permanent give you notice that I am desirous to undertake the payment of the composition for tithes lawfully payable for and in respect of the towns and lands of Dinanew, Drumgooland, Seaforde, Cumran, Druminakelly, Tanaghmore, Castlenavan, Sevaghan, Tevendara, Artana, Scribb, Drumaroad, Dunturk, Clara, and the demesne lands of Seaforde, situate in the parish of Loughinisland, in the Barony of Kinelarty, in the County of Down, of which said several towns, and lands I am seized in fee, and the metes and bounds whereof are as follow that is to say, the said town and lands of Dinanew, (and which includes part of the demesne of Seaforde) bounded on the north by the lands of Castlenavan, on the south by the lands of Craigduff, by the east by the lands of Drumgooland and Faranfad, and on the west by the lands of Seaforde. The said town and lands of Drumgooland bounded on the north by the lands of Edendarve, on the south by the lands of Faranfad, on the east by the lands of Anadorn, and on the west by the lands of Dinanew and Castlenavan the said town and lands of Seaforde (and which includes other part of the said demesne of Seaforde) 297 bounded on the north by the lands of Tanaghmore on the south by the lands of Clough, on the east by the lands of Dinanew and Craigduff, and on the west by the lands of Artana, Drumcaw, Cumran, the said town and lands of Cumran, bounded on the north by the lands of Artana, on the south by the lands of Clough, on the east by the lands of Seaforde, and on the west by the lands of Drumcaw and Knocksticken. The said town and lands of Druminakelly (and which includes other part of the said demesne of Seaforde) bounded on the north by the lands of Drumsnad, on the south by the lands of Seaforde, on the east by the lands of Tanaghmore, and on the west by the lands of Artana. The said town and lands of Tanaghmore, bounded on the north by the lands of Drumanef, on the south by the lands of Seaforde, on the east by the lands of Castlenavan, and on the west by the lands of Druminakelly and Drumsnad. The said town and lands of Castlenavan, bounded on the north by the lands of Tevendara and Drumanef, on the south by the lands of Dinanew, on the east by the lands of Drumgooland, and on the west by the lands of Tanaghmore and Seaforde. The town lands of Levaghan bounded on the north by the lands of Magheralone and Teconnett, on the south by the lands of Anadorn, the east by the lands of Munodoghan, and on the west by the lands of Tevendara. The said town and lands of Tevendara, bounded on the north by the lands of Drumanef on the south by the lands of Drumgooland and Armadorn, on the east by the lands of Tevaghan and Magheralone, and on the west by the lands 298 of Castlenavan. The said town and lands of Artana (and which include other part of the said demesne of Seaforde) bounded on the north by the lands of Edendarve, on the south by the lands of Drumcaw and Seaforde, on the east by the lands of Scribb and Drumanaghan. The town and lands of Scribb bounded on the north by the lands of Dunmore, on the south by the lands of Drumanaghan, on the east by the lands of Artana and Edendarve, and on the west by the lands of Drumaroad. The town and lands of Drumaroad bounded on the north by the lands of Guiness and Dunmore, on the south by the lands of Clara, on the west by the lands of Scribb and Drumanaghan, and on the west by the lands of Clara and Dunturk. The town and lands of Dunturk bounded on the North by the lands of Guiness, on the south by the lands of Drumaroad and Clara, on the east by the lands of Drumaroad, and on the west by the lands of Drumnaquoile, and the town and lands of Clara bounded on the north by the lands of Drumaroad and Dunturk, on the south by the lands of Drumcaw and Moneycara, on the east by the lands of Drumcaw and Drumanaghan, and on the west by the lands of Drumnaquoile, and Aughlisnafin – And I hereby require you to grant unto me a certificate in writing, conformable to the provisions of the said act, declaring me entitled to the benefit of this notice, and to perform the other matters on your part required by the said act to be done. Dated this 10th day of October 1834.” To The Reverend James Crawford Gordon,} M Forde 299 Rector of the Parish of Loughinisland.} 579 In January 1887, a number of representatives from the townlands of Claragh, Drumnaquoile, Dunturk, Scrib, and Drumaroad, requested to meet with the Colonel Forde, owner of the Seaforde Estate, of which the representatives, like many local farmers, were ground paying tenants.580 The meeting was to demand for a reduction in ground rent, which was being paid to the Seaforde Estate. 581 The total number of tenants paying ground rent in the five townlands totalled 183, of which over 32 were in arrears at the end November 1885.582 Subsequently, Hugh Heenan, and Hugh Shaw from the townland of Claragh, Robert Shaw, and Pat Fitzpatrick from the townland of Drumnaquoile, Mr O’Neill from the townland of Dunturk, Mr Mc Cusack from the townland of Scrib, David Shaw, and Pat Savage, from Drumaroad, met with Father Bernard McKenna, P.P., of the parish of Drumaroad and Clanvaraghan, at Drumaroad Crossroads on January 19th, 1887 to discuss the matter.583 Handwritten note confirming meeting at Drumaroad Crossroads on 19th January 1887 300 By kind permission of Public Records Office of Northern Ireland The following is a copy of the hand written minutes taken by Fr. McKenna at a meeting with representatives from Claragh, Drumnaquoile, Drumaroad, Dunturk, and Scribb, at Drumaroad Crossroads on January 19th, 1887, to discuss holding a meeting with Col. Forde to demand a reduction in ground rent. Handwritten Minutes of meeting on 19th January 1887 301 By kind permission of Public Record Office of Northern Ireland NOTICE FOR PAYMENT OF HALF YEARLY RENT TO SEAFORDE ESTATE 1867 302 By kind permission of Public Record Office for Northern Ireland During the meeting Father McKenna stated that it would have been better for the people to grind their corn to feed themselves and their families than to sell it to pay rent. 584 Father McKenna knew of hardship; for instance, a man called Mr. Smith had to sell his house to pay the landlords rent. The Deputation agreed to ask for a twenty five per cent reduction, but agreed that they would maybe take a 15 per cent reduction. 585 The following news article appeared in the Belfast Morning News (Irish News) on Friday the 21st January 1887 covering the meeting held at Drumaroad Crossroads. 303 “COLONEL FORDE AND HIS TENANTS – MEETING AT DRUMAROAD Yesterday a meeting of the tenants of Colonel Forde, on that portion of the Seaforde Estate, situated in the Parish of Drumaroad, was held here, for the purpose of considering, what amount reduction they would require at the hands of the Colonel. The hour fixed for the meeting was 2 o’clock p m, and though there was a drenching rain falling at the time, the tenants almost to a man put in appearance. The chair was occupied by the Rev. B McKenna, P. P., who urged upon them the necessity of united action in their future dealings with landlords. The rev gentleman also adverted in feeling terms to the condition of absolute want in which he knew some of the people on that property to be in at present. Some cases of very great hardship were mentioned by him, cases of very great hardship were mentioned by him, cases where-under pressure of civil bill decrees-the poor people were deprived of the very necessities of life in order to meet the exacting demands of the landlord. A resolution was passes to the effect that a deputation should wait on the gallant colonel and demand a reduction of 25 per cent.” 586 Following the meeting of January the 19th, 1887, a letter was forwarded by Father Bernard McKenna the Parish Priest of Drumaroad & Clanvaraghan Parish, to the Colonel Forde, of Seaforde. The following is a copy of the letter sent by Colonel Forde to Father 304 Bernard McKenna dated 24th January 1887 outlining his response to the request for a deputation to meet with him to discuss a reduction in ground rent.587 Seaforde 24thJanuary 1887 Dear Sir, On my return home, I received your letter of the 19th inst, asking me to appoint a time when a deputation from some of my tenants in your neighbourhood, might wait upon me with the object of requesting an abatement of rent. Living as I do, amongst my tenants, I am well aware of their circumstances, and therefore I do not think it necessary that any deputation wait upon me on the subject. I may however inform you, that I had already come to the determination on the matter to which you upon, and which in due course will be notified to all the tenants upon the estate. Colonel Forde 588 With many tenants in arrears in 1887, many tenants were simply unable to meet their obligations of paying their rent in full, to the Forde Estate. One such tenant who fell in arrears was William Orr, from Drumaroad. The following is an extract from a letter 305 written by Father Bernard McKenna, P. P. to Major Alexander of Seaforde, informing him that William Orr’s daughter had to borrow the money to pay the arrears owed to the Forde Estate. “Drumaroad Letter to Major Alexander 23rd February 1887 Sir Enclosed you will please find cheque for £4, 16 shillings, being the amount of rent due by William Orr, Drumaroad (No’s 1234 & 1238), less 10% abatement and rates. I got the money sent to me by his daughter, a servant, after the following appeal had been made by her for it.“ We were in Seaforde yesterday and there will be no more time given and I want you to send me the rent, or there will be one pound of expenses on it”. The forgiving is an extract from the appeal but as it is not very intelligible I will not trouble you with the remainder. However it is sufficiently understood by the poor girl to cause her to borrow part of the money which was sent to me and which I now send you by cheque for Colonel Forde I am sir yours very truly B McKenna PP 589 Newspaper article in Belfast Morning News Friday 21st January 1887 306 By kind permission of Central Library Newspapers Department Belfast The following land tenants receipts were made out for yearly rent due to the Seaforde Estate, land tenants paid the various amounts from Drumaroad. One receipt is for the sum of fourteen pounds, seven shillings, and one penny, and the other receipt is for three pounds, two shillings, and nine pence. Both receipts are dated July 1st, 1882 Mr. Patrick Forde and Lady Anthea Forde of Seaforde, County Down 307 By kind permission of Mr. Bobbie Hanvey, Downpatrick 308 By kind permission of Public Record Office of Northern Ireland By kind permission of Public Record Office of Northern Ireland The following is the hand written letter from Col. Forde to Father McKenna, dated 24th January 1887. The letter outlines Col. Forde’s decision not to meet with a deputation of some of his tenants to discuss an abatement of rent. Instead the letter informs Father McKenna that Col. Forde will make his decision in due course, and will inform both the priest and the local tenants in due course accordingly. LETTER FROM COL. FORDE 24TH JANUARY 1887 309 By kind permission of Public Record Office of Northern Ireland REFERENCES 1. Park, Rev. Gerard. Drumaroad & Clanvaraghan, p5. Drumaroad 1985 2. ibid. 3. Reilly, Tom. Cromwell An Honourable Enemy, p20. London 1999 4. Bardon, Jonathan. A History of Ulster, p141. Belfast 1992 5. Lecky, W.E.H. History of Ireland in the Eighteenth Century Vol.1,p104. London 1892 310 6. ibid. 7. ibid. 8. Lecky, W.E.H. History of Ireland in the Eighteenth Century Vol.1, p105. London 1892 9. ibid 10. ibid. 11. ibid. 12. ibid. 13. Reilly, Tom. Cromwell An Honourable Enemy, p36. London 1999 14. Lecky, W.E.H. History of Ireland in the Eighteenth Century Vol.1, p106. London 1892 15. Bardon, Jonathan. A History of Ulster, p145. Belfast 1992 16. ibid. 17. ibid. 18. ibid. 19. ibid. 20. ibid. 21. ibid. 22. ibid. 23. ibid. 24. ibid. 25. McCartan, Michael, & O’Hare, Teresa. (Editors) Drumgooland a Parish Divided, p16. 1999 26. ibid. 27. ibid. 28. ibid. 29. ibid. 30. Lecky, W.E.H. History of Ireland in the Eighteenth Century Vol.1, p140. London 1892 31. Lecky, W.E.H. History of Ireland in the Eighteenth Century Vol.1, p106. London 1892 32. Park, Rev. Gerard. Drumaroad & Clanvaraghan, p32. Drumaroad 1985 33. McCartan, Michael, & O’Hare, Teresa. 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