The pretty terrace of colourful Victorian cottages at Emmet Place in Kenmare, Co Kerry (Photograph: Patrick Comerford, 2020; click on images for full-screen viewing)
Patrick Comerford
My recent summer ‘Road Trip’ began in Kenmare in south Co Kerry, at the beginning of the Ring of Kerry, and it seemed inevitable that I would return to Kenmare, with a visit earlier this week to see some of the buildings I had missed at the end of summer.
Kenmare’s name in Irish, An Neidín, means ‘the little nest.’ But the town only developed after it was granted to Sir William Petty in 1656 as payment for completing the Down Survey, mapping Ireland. Petty laid out a new town in 1670, and although the town was attacked in 1685, Kenmare was re-established and became a thriving coaching town on the route between Killarney and Bantry.
The names of the main streets that form a triangle at the centre of the town reflect the formative role played in Kenmare by the Petty-Fitzmaurice family. Their family titles include Marquess of Lansdowne, Earl of Shelburne and Earl of Kerry, and they have given those names to many streets and places in Dublin, in Calne in Wiltshire, and in Kenmare.
The Lansdowne emblems on a cottage on Market Street in Kenmare, Co Kerry (Photograph: Patrick Comerford, 2020)
I was staying overnight at the ‘Tom Crean Base Camp’ at the top of Main Street in Kenmare. Main Street was originally known as William Street, named after William Petty-Fitzmaurice (1737-1805), 1st Marquis of Lansdowne. As Lord Shelburne, he was the British Prime Minister in 1782-1783. In 1775, he renamed Nedeen as Kenmare and laid out the town in the triangular-pattern it retains to this day, was laid out.
Henry Street in Kenmare was named after his second son, Henry Petty-Fitzmaurice (1780-1863), 3rd Marquis of Lansdowne and British Chancellor and Home Secretary. Shelbourne Street also takes its name from one of the family titles, although the title originated in Co Wexford.
When I visited Kenmare a few weeks earlier, at the end of summer, I had walked around the town, and visited its two parish churches and a former convent. But when I returned earlier this week, I found the Lansdowne legacy in many buildings, including the old courthouse, which now houses the local heritage, and the former Market House, now converted into offices and shopfronts.
The former Market House is said to have been designed by Sir Charles Barry (Photograph: Patrick Comerford, 2020)
The former Market House on the corner of the Square and Market Street, facing the Fair Green, is a three-storey Classical style building designed by renowned English architect Sir Charles Barry (1795-1860) for the 3rd Marquis of Lansdowne. Barry’s best-known work is the Houses of Parliament or Palace of Westminster.
The Market House has a three-bay double-height arcade on the ground floor with round-headed openings and moulded archivolts and square-headed windows on the first floor.
The nine-bay side of the Market House on Market Street (Photograph: Patrick Comerford, 2020)
There is a single-bay, two-storey side elevation on the north-west, and a nine-bay, two-storey lower return at the south-west with round-headed openings at the ground floor.
The clock on the first floor of the façade bears the date 1840.
Behind the Market House, Market Street was once known as Pound Lane because the town’s animal pound was located there. During the 19th century, many of the town tradesmen in Kenmare, such as leatherworkers, blacksmiths and tinsmiths, moved into the area.
A colourful cottage at Emmet Place on Market Street (Photograph: Patrick Comerford, 2020)
In the second half of the 19th century, the Lansdowne Estate built a number of rows of attractive cottages in this area. Some of these cottages are decorated with simplified variations on the heraldic logos of Lord Lansdowne, with coronets, the letter ‘L’ and the dates 1874.
Emmet Place on Market Street is a group of terraced, three-bay, single-storey houses with half-dormer attics. They were built ca 1880, with single-bay single-storey gabled projecting porches at the centre of each façade.
In my imagination, these houses could be straight out of Trumpington or Grantchester.
A large number of the houses on Emmet Place and Parnell Place retain many original features (Photograph: Patrick Comerford, 2020)
A large number of these houses retain many of their original features, including projecting gabled porches with scalloped bargeboards and timber boarded doors.
There are pitched slate roofs, clay ridge tiles, gabled half-dormers and projecting gabled porches with scalloped bargeboards, eaves fascia boards, rendered brick chimneystacks, multiple-paned timber casements and to replacement windows.
Around the corner in Parnell Place, a similar group of terraced, three-bay, single-storey houses have half-dormer attics, built at the same time and in the same style of pretty Victorian cottages.
The change of street names to Emmet Place and Parnell Place, and neighbouring Davitt Place, in this part of the town in the early 20th century was symbolic of the rise of nationalist politics in the Kenmare area.
The Kenmare Stone Circle dates back to the Bronze Age (Photograph: Patrick Comerford, 2020)
Market Street leads up to the Kenmare Stone Circle. This is the largest stone circle in south-west Ireland, where about 100 examples can be found. Stone circles were built during the Bronze Age (2200 to 550 BC) for ritual and ceremonial purposes. Some studies indicate they were once oriented on certain solar and lunar events, such as the position of the sun on the horizon on a solstice.
The Kenmare Stone Circle may be oriented on the setting sun, and it may date back 3,000 years. This is the only such monument so close to a town centre in Ireland. Although it is known locally as the ‘Druid’s Circle,’ its original use or purpose remains unknown. Some speculate it may have served a ritual purpose, others that it was used as primitive calendar or a burial site.
The monument consists of 15 stones in a circular form, with a centre stone that appears to be a burial monument of the type known as a Boulder Burial. These are rarely found outside south-west Ireland.
The rock used to make the circle is greenstone and brownstone. But this is not found locally and had to be brought from several miles away.
Cromwell’s Bridge … the meaning of its name and its origins are lost in the mists of time (Photograph: Patrick Comerford, 2020)
Back down in Market Street, a lane behind Emmet’s Place leads through back gardens and allotments, across a foot bridge over the Finnihy River, and upstream to Cromwell Court and Cromwell’s Bridge.
The antiquity of this hand-crafted bridge is unknown. One account claims it was built by Franciscan friars in the seventh century – but the Franciscans were not founded by Saint Francis until the 13th century.
Local lore believes it was built by Augustinian friars in the 11th century, although the Augustinians first came to Ireland with the Normans, and their first house in Ireland was founded in Dublin ca 1280.
This narrow bridge possibly had walls of earth and stone, although little evidence now remains.
The Finnihy River is tidal, and this may have necessitated the exaggerated arch of the bridge, which stands almost 6 metres above the average water levels in the river.
One thing is certain: its name has no association with Oliver Cromwell: although Sir William Petty, who first conceived of laying out a new town in Kenmare, had surveyed and mapped Ireland during the Cromwellian era, Cromwell himself never came to Kenmare.
Instead, the name of Cromwell’s Bridge is believed to be a corruption of the Irish word cromeal, meaning a moustache, because its shape.
A pretty cottage on Emmet Place, behind the Market House in Kenmare, Co Kerry (Photograph: Patrick Comerford, 2020)
03 October 2020
‘Such a fine fine line between
love and hate and war and peace’
‘The Festival of Sukkot teaches us to give thanks to God for the harvest of fruit and grain and to share these and all nature’s blessings with our fellow men’ (Rabbi Sidney Brichto) … a full barn on my grandmother’s former farm near Cappoquin, Co Waterford (Photograph: Patrick Comerford, 2020)
Patrick Comerford
The Harvest is in in most parts of rural Ireland. But in the Rathkeale Group of Parishes, we decided last week to cancel the planned Harvest Thanksgiving Service this evening (2 October 2020) in Holy Trinity Church, Rathkeale, Co Limerick.
Instead, the Harvest theme is being taken up in our services next Sunday morning (4 October 2020), with Harvest readings, hymns and intercessions at the Parish Eucharist in Saint Mary’s Church, Askeaton (9.30 a.m.) and Morning Prayer in Saint Brendan’s Church, Tarbert (11.30 a.m.).
This year’s planned Harvest Thanksgiving Service coincided with the date of Sukkot in the Jewish Calendar. Sukkot is the harvest festival that commemorates the wanderings of the Israelites in the wilderness, and the Jewish harvest festival that acknowledges the fragility of our lives and invoke God’s sheltering presence.
The Festival of Sukkot this year begins at sundown this evening [Friday 2 October 2020] and continues until sundown next Friday [9 October]. The conclusion of Sukkot marks the beginning of the separate holidays of Shemini Atzeret and Simchat Torah.
Sukkot (סוכות or סֻכּוֹת, sukkot or sukkos), the Festival of Tabernacles or Feast of Booths, is also known as the Festival of Ingathering (חג האסיף, Chag HaAsif) and in some translations the Festival of Shelters.
This Festival is mentioned in Exodus as agricultural in nature – ‘Festival of Ingathering at the year’s end’ (see Exodus 34: 22) – and it marks the end of the harvest time and of the agricultural year in the Land of Israel. A more elaborate religious significance in Leviticus describes the Exodus and the dependence of the People on the will of God (see Leviticus 23: 42-43).
A meditation on Sukkot in Service of the Heart, a prayer book I use regularly in my daily prayers and meditations, offers this Kiddush for welcoming Sukkot, composed by Rabbi Sidney Brichto (1936-2009), a Jewish authority on both the Old Testament and New Testament and translator of the People’s Bible:
‘The Festival of Sukkot teaches us to give thanks to God for the harvest of fruit and grain and to share these and all nature’s blessings with our fellow men.
‘Let us praise God with this symbol of joy and thank him for his providence which has upheld us in our wanderings and sustained us with nature’s bounty from year to year. May our worship lead us to live this day and all days in the spirit of this Festival of Sukkot with trust in God’s care, with thanksgiving for his goodness, and with determination that all men shall enjoy the blessings of the earth.’
This Biblical holiday is celebrated on the 15th day of the month of Tishrei, usually between late September and late October. It is one of the three biblically mandated festivals when Jews were expected to undertake a pilgrimage to the Temple in Jerusalem, along with Passover and Shavuot (see John 7: 2-14).
In the times of the Temple in Jerusalem, Sukkot was also the time of a water-drawing ceremony (see John 7: 37-38).
Sukkot is a joyous and upbeat celebration, and is celebrated today with its own customs and practices.
The holiday lasts seven days in Israel and eight days in the diaspora. The first day (and the second day in the diaspora) is a Shabbat-like holiday when work is forbidden. This is followed by intermediate days called Chol Hamoed, when some work is allowed. The festival closes with another Shabbat-like holiday called Shemini Atzeret, and the second day is called Simchat Torah [10/11 October 2020] in the diaspora.
It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to dwell in during the holiday. The customs include buying a lulav and etrog and shaking them daily throughout the festival.
A sukkah is a temporary dwelling in which farmers once lives during the harvest. Today, it is also a reminder of the type of the fragile dwellings in which the people lived during their 40 years wandering through the wilderness after fleeing slavery in Egypt.
Throughout the holiday, meals are eaten inside the sukkah and some people even sleep there as well.
On each day of the holiday it is mandatory to perform a waving ceremony with the Four Species or specified plants: citrus trees, palm trees, thick or leafy trees and willows.
Prayers during Sukkot include reading the Torah every day, the Mussaf or additional service after morning prayers, reciting Hallel, and adding special additions to the Amidah and Grace after Meals. There are traditional readings from the Book of Ecclesiastes.
On each day of Sukkot, worshippers walk around the synagogue carrying the Four Species while saying special prayers known as Hoshanot. This ceremony commemorates the willow ceremony at the Temple in Jerusalem, in which willow branches were piled beside the altar with worshippers parading around the altar reciting prayers.
Another custom is to recite the ushpizin prayer to invite one of seven ‘exalted guests’ into the sukkah. These ushpizin or guests represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson that teaches the parallels of the spiritual focus of the day on which they visit.
Brant Rosen is an American rabbi and blogger, who is known for his activism and outspokenness on behalf of the Palestinian people, and who writes poems major festivals in the Jewish calendar, such as sukkot.
Brant Rosen is the full-time rabbi of Tzedek Chicago, a ‘non-Zionist’ synagogue he founded in 2015. He has also worked for the Quaker-led social justice programme, American Friends Service Committee, co-chairs the Jewish Voice for Peace Rabbinical Council, and co-founded the Jewish Fast for Gaza (Ta’anit Tzedek).
He has been named one of the ‘Top 25 Pulpit Rabbis in America’ by Newsweek magazine.
Brant Rosen’s blog Shalom Rav explores ‘the intersection between Judaism and social justice, with a particular emphasis on Israel/Palestine.’ He is also the author of the blog Yedid Nefesh, where he posts his poetry and thoughts on Judaism and spirituality.
On Sukkot Eve 2012, he posted his own selections from Ecclesiastes to help celebrate this time of rejoicing:
a generation goes a generation comes
but the earth remains forever
the sun rises the sun sets and
glides back to where it rises again
southward blowing turning northward ever
turning blows the wind
on its rounds the wind returns
all streams flow into the sea but
the sea is never full
to the place from which they flow
there they will flow back again
(Ecclesiastes 1: 4-7)
To mark the festival of Sukkot in 2011, Brant Rosen published a new version of the best-known part of the Book of Ecclesiastes (3: 1-8):
Kohelet 3: 1-8
an eon turns to a millisecond
swing from here and to
there keeping rhythm here
to there and back again we are
born and we
die we plant and
we uproot
we kill we heal we
destroy and we rebuild again
we cry out and we laugh to the high
high heavens we throw stones and
gather them up once
more we embrace and we turn
away cast our eyes down
down to the ground we seek and
we lose we may yet find we
hoard and we purge we tear
and then sew back up we hold our tongues
and we scream like rain
we’re spitting in the wind
such a fine fine line between
love and hate and war
and peace enjoy it
while you can
Patrick Comerford
The Harvest is in in most parts of rural Ireland. But in the Rathkeale Group of Parishes, we decided last week to cancel the planned Harvest Thanksgiving Service this evening (2 October 2020) in Holy Trinity Church, Rathkeale, Co Limerick.
Instead, the Harvest theme is being taken up in our services next Sunday morning (4 October 2020), with Harvest readings, hymns and intercessions at the Parish Eucharist in Saint Mary’s Church, Askeaton (9.30 a.m.) and Morning Prayer in Saint Brendan’s Church, Tarbert (11.30 a.m.).
This year’s planned Harvest Thanksgiving Service coincided with the date of Sukkot in the Jewish Calendar. Sukkot is the harvest festival that commemorates the wanderings of the Israelites in the wilderness, and the Jewish harvest festival that acknowledges the fragility of our lives and invoke God’s sheltering presence.
The Festival of Sukkot this year begins at sundown this evening [Friday 2 October 2020] and continues until sundown next Friday [9 October]. The conclusion of Sukkot marks the beginning of the separate holidays of Shemini Atzeret and Simchat Torah.
Sukkot (סוכות or סֻכּוֹת, sukkot or sukkos), the Festival of Tabernacles or Feast of Booths, is also known as the Festival of Ingathering (חג האסיף, Chag HaAsif) and in some translations the Festival of Shelters.
This Festival is mentioned in Exodus as agricultural in nature – ‘Festival of Ingathering at the year’s end’ (see Exodus 34: 22) – and it marks the end of the harvest time and of the agricultural year in the Land of Israel. A more elaborate religious significance in Leviticus describes the Exodus and the dependence of the People on the will of God (see Leviticus 23: 42-43).
A meditation on Sukkot in Service of the Heart, a prayer book I use regularly in my daily prayers and meditations, offers this Kiddush for welcoming Sukkot, composed by Rabbi Sidney Brichto (1936-2009), a Jewish authority on both the Old Testament and New Testament and translator of the People’s Bible:
‘The Festival of Sukkot teaches us to give thanks to God for the harvest of fruit and grain and to share these and all nature’s blessings with our fellow men.
‘Let us praise God with this symbol of joy and thank him for his providence which has upheld us in our wanderings and sustained us with nature’s bounty from year to year. May our worship lead us to live this day and all days in the spirit of this Festival of Sukkot with trust in God’s care, with thanksgiving for his goodness, and with determination that all men shall enjoy the blessings of the earth.’
This Biblical holiday is celebrated on the 15th day of the month of Tishrei, usually between late September and late October. It is one of the three biblically mandated festivals when Jews were expected to undertake a pilgrimage to the Temple in Jerusalem, along with Passover and Shavuot (see John 7: 2-14).
In the times of the Temple in Jerusalem, Sukkot was also the time of a water-drawing ceremony (see John 7: 37-38).
Sukkot is a joyous and upbeat celebration, and is celebrated today with its own customs and practices.
The holiday lasts seven days in Israel and eight days in the diaspora. The first day (and the second day in the diaspora) is a Shabbat-like holiday when work is forbidden. This is followed by intermediate days called Chol Hamoed, when some work is allowed. The festival closes with another Shabbat-like holiday called Shemini Atzeret, and the second day is called Simchat Torah [10/11 October 2020] in the diaspora.
It is traditional in Jewish families and homes to mark this festival by building a sukkah or a temporary hut to dwell in during the holiday. The customs include buying a lulav and etrog and shaking them daily throughout the festival.
A sukkah is a temporary dwelling in which farmers once lives during the harvest. Today, it is also a reminder of the type of the fragile dwellings in which the people lived during their 40 years wandering through the wilderness after fleeing slavery in Egypt.
Throughout the holiday, meals are eaten inside the sukkah and some people even sleep there as well.
On each day of the holiday it is mandatory to perform a waving ceremony with the Four Species or specified plants: citrus trees, palm trees, thick or leafy trees and willows.
Prayers during Sukkot include reading the Torah every day, the Mussaf or additional service after morning prayers, reciting Hallel, and adding special additions to the Amidah and Grace after Meals. There are traditional readings from the Book of Ecclesiastes.
On each day of Sukkot, worshippers walk around the synagogue carrying the Four Species while saying special prayers known as Hoshanot. This ceremony commemorates the willow ceremony at the Temple in Jerusalem, in which willow branches were piled beside the altar with worshippers parading around the altar reciting prayers.
Another custom is to recite the ushpizin prayer to invite one of seven ‘exalted guests’ into the sukkah. These ushpizin or guests represent the seven shepherds of Israel: Abraham, Isaac, Jacob, Joseph, Moses, Aaron and David. According to tradition, each night a different guest enters the sukkah followed by the other six. Each of the ushpizin has a unique lesson that teaches the parallels of the spiritual focus of the day on which they visit.
Brant Rosen is an American rabbi and blogger, who is known for his activism and outspokenness on behalf of the Palestinian people, and who writes poems major festivals in the Jewish calendar, such as sukkot.
Brant Rosen is the full-time rabbi of Tzedek Chicago, a ‘non-Zionist’ synagogue he founded in 2015. He has also worked for the Quaker-led social justice programme, American Friends Service Committee, co-chairs the Jewish Voice for Peace Rabbinical Council, and co-founded the Jewish Fast for Gaza (Ta’anit Tzedek).
He has been named one of the ‘Top 25 Pulpit Rabbis in America’ by Newsweek magazine.
Brant Rosen’s blog Shalom Rav explores ‘the intersection between Judaism and social justice, with a particular emphasis on Israel/Palestine.’ He is also the author of the blog Yedid Nefesh, where he posts his poetry and thoughts on Judaism and spirituality.
On Sukkot Eve 2012, he posted his own selections from Ecclesiastes to help celebrate this time of rejoicing:
a generation goes a generation comes
but the earth remains forever
the sun rises the sun sets and
glides back to where it rises again
southward blowing turning northward ever
turning blows the wind
on its rounds the wind returns
all streams flow into the sea but
the sea is never full
to the place from which they flow
there they will flow back again
(Ecclesiastes 1: 4-7)
To mark the festival of Sukkot in 2011, Brant Rosen published a new version of the best-known part of the Book of Ecclesiastes (3: 1-8):
Kohelet 3: 1-8
an eon turns to a millisecond
swing from here and to
there keeping rhythm here
to there and back again we are
born and we
die we plant and
we uproot
we kill we heal we
destroy and we rebuild again
we cry out and we laugh to the high
high heavens we throw stones and
gather them up once
more we embrace and we turn
away cast our eyes down
down to the ground we seek and
we lose we may yet find we
hoard and we purge we tear
and then sew back up we hold our tongues
and we scream like rain
we’re spitting in the wind
such a fine fine line between
love and hate and war
and peace enjoy it
while you can
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