A sculpture at Gormanston College, Co Meath, marking the 800th anniversary of the birth of Saint Francis of Assisi in 1982 (Photograph: Patrick Comerford)
Patrick Comerford
We are continuing in Ordinary Time in the Church Calendar. The week began with the Eighteenth Sunday after Trinity (Trinity XVIII), and the Church Calendar today celebrates Saint Francis of Assisi (1226), Friar, Deacon, Founder of the Friars Minor.
Today is also the last day of Creationtide or the Season of Creation in the Church Calendar, which began on 1 September, the beginning of the Church Year in the Orthodox Church and end on the feast of Saint Francis of Assisi.
I have a busy day ahead, including a dental appointment in Stony Stratford early this afternoon. But, before today begins, I am taking some quiet time this morning to give thanks, and for reflection, prayer and reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
A mediaeval carved statue of Saint Francis of Assisi in the ruins of the Franciscan Friary in Askeaton, Co Limerick (Photograph: Patrick Comerford)
Luke 12: 22-34 (NRSVA):
22 He said to his disciples, ‘Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear. 23 For life is more than food, and the body more than clothing. 24 Consider the ravens: they neither sow nor reap, they have neither storehouse nor barn, and yet God feeds them. Of how much more value are you than the birds! 25 And can any of you by worrying add a single hour to your span of life? 26 If then you are not able to do so small a thing as that, why do you worry about the rest? 27 Consider the lilies, how they grow: they neither toil nor spin; yet I tell you, even Solomon in all his glory was not clothed like one of these. 28 But if God so clothes the grass of the field, which is alive today and tomorrow is thrown into the oven, how much more will he clothe you – you of little faith! 29 And do not keep striving for what you are to eat and what you are to drink, and do not keep worrying. 30 For it is the nations of the world that strive after all these things, and your Father knows that you need them. 31 Instead, strive for his kingdom, and these things will be given to you as well.
32 ‘Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. 33 Sell your possessions, and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. 34 For where your treasure is, there your heart will be also.’
Rosh Hashanah traditions include round challah bread studded with raisins and apples dipped in honey that symbolise wishes for a sweet year
‘The Birthday of the Universe’
Rosh Hashanah (רֹאשׁ הַשָּׁנָה), the Jewish New Year, celebrates the birthday of the universe, the day God created Adam and Eve. This year, Rosh Hashanah 5785 began on Wednesday evening at sundown on the eve of Tishrei 1 (2 October 2024) and ends this evening after nightfall on Tishrei 2 (4 October 2024). Together with Kol Nidrei next Friday (11 October) and Yom Kippur (Saturday 12 October), this is part of the Yamim Nora’im, the Days of Awe or High Holidays, and the 10 Days of Repentance.
Most synagogues and Jewish communities held Erev Rosh Hashanah services on Wednesday and Rosh Hashanah services yesterday (Thursday). The central observance of Rosh Hashanah is blowing the shofar (ram’s horn), normally blown in synagogues as part of today’s services.
Rosh Hashanah traditions include round challah bread studded with raisins and apples dipped in honey, as well as other foods that symbolise wishes for a sweet year. Other Rosh Hashanah observances include candle lighting in the evenings and refraining from creative work.
Today is the second day of Rosh Hashanah, when the services are very similar to the day before, except that the Torah reading and haftarah are different. Instead of readings about the births of Isaac and Samuel, the readings are about the binding of Isaac and God’s love for us, and certain piyyutim (liturgical poems) in the repetition of the Amidah are changed.
Rosh Hashanah leads right into Shabbat, so people not make Havdalah this Friday night. Instead, they just make Havdalah on Saturday night after Shabbat has ended.
A mediaeval carved statue of Saint Francis of Assisi in the ruins of the Franciscan Friary in Ennis, Co Clare (Photograph: Patrick Comerford)
Today’s Reflection:
I spent much of last Friday afternoon with former schoolfriends, celebrating 55 years since we left school at Gormanston College in Co Meath. Over 30 or more 70-somethings gathered together for a long and lingering lunch in Peploe’s restaurant at Saint Stephen’s Green, Dublin, at a lunch organised mainly by Frank Hunt and Russell Shannon.
We last gathered for a lunch like this five years ago, in 2019, when we marked 50 years since leaving Gormanston. There were sad but grateful memories of those who could not join us for lunch, and we remembered those we know who died in the past year, including John McCarthy and Tom Lappin. But the afternoon was also filled with memories of what were largely happy school days, and how well we were prepared to go out into the world. Some of us also remembered, with gratitude, the Franciscan values that were added on to us by the friars at Gormanston in the 1960s.
Today is the feast of Saint Francis of Assisi. This day is popular for blessing the animals and also marks the end of ‘Creation Time’ in many parts of the Church.
I was reminded of Saint Francis and his values when I lived close to the Friary in Wexford, during my time at Sidney Sussex College, Cambridge, which was founded on the site of a Franciscan friary, and throughout my five years when I lived in Askeaton, Co Limerick, as priest-in-charge of the Rathkeale Group of Parishes, and regularly visited the ruins of the Franciscan friary and its beautiful cloisters, with a mediaeval carved image of Saint Francis of Assisi.
Apart from figures in the Biblical figures, Saint Francis may be the most popular saint in the Church, and he is loved in the all the churches.
He has inspired Pope Francis, who took the saint’s name when he was elected Pope in 2013. Like Saint Francis, Pope Francis washes the feet of women prisoners each year on Maundy Thursday and he has visited a soup kitchen in Assisi.
Saint Francis was born in Assisi in Italy around 1181, and he was baptised with the name Giovanni (for Saint John the Baptist). But his father changed the boy’s name to Francesco because he liked France.
As a young boy and a teenager, Francesco di Bernardone was a rebel. He dressed oddly, spent much of his time alone and quarrelled with his father.
His father expected him to take over the family business. But young Francis was too much of a rebel. All that began to change when he was taken prisoner in 1202 during a war. When he was freed, he was seriously ill, and while he was recovering he had a dream in which he was told ‘to follow the Master, not the man.’
He turned to prayer, penance and almsgiving. One day while praying, he said, God called him to ‘repair my house.’ In 1206, he sold some valuable cloth from his father’s shops to rebuild a run-down church of San Damiano.
His father dragged the young man before the religious authorities, and that was that, finally, for Francis and his father.
Francis turned his back on all that wealth, became a friar, put his complete trust in God, and made his home in an abandoned church. He wore simple clothes, looked after the lepers, made friends with social outcasts and embraced a life of no possessions.
Others joined him, and so began the story of the Franciscans.
Saint Francis is said to have once told his followers, ‘Preach the gospel, and if necessary, use words.’ In other words, people are more likely to see what we believe in what we do rather than believe us because of what we say.
The widely known ‘Prayer of Saint Francis’ has also been attributed to Saint Francis:
Lord, make me an instrument of your peace;
where there is hatred, let me sow love;
where there is injury, pardon;
where there is discord, union;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
and where there is sadness, joy.
O Divine Master,
grant that I may not so much seek to be consoled, as to console;
to be understood, as to understand;
to be loved, as to love;
for it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life. Amen.
Saint Francis celebrated God’s creation, and his most famous poem is his ‘Canticle of the Sun.’ He also organised the first Crib to celebrate Christmas.
Two years before his death, the Franciscan friars first arrived in England 800 years ago, in 1224, and soon spread to Ireland.
Saint Francis was 44 when he died on the evening of 3 October 1226. By then, his order had spread throughout western Christendom.
Last Friday, I recalled 78 names from my school year in Gormanston in 1969, and already 15 have died – almost 1 in 5 or 20 per cent. Our class year remembered with affection last week are:
William Barrett, + Hillary Barry, Michael Bolger, Brian Brady, Aidan Brosnan, + Derek Browne, Henry Browne, Peter Burke, Patrick Cassidy, Seamus Claffey,
Patrick Comerford, Justin Connolly, Breen Coyne, Thomas Delaney, David Dennehy, Michael Dervan, Gerald Dick, Frank Domoney, Paul Egan, + Donal Geaney,
Michael Geraghty, John Grogan, Richard Hayes, Michael Hickey, Liam Holmes, John Horgan, Frank Hunt, Stephen Kane, + Paul Keatings, Noel Keaveney,
Thomas Keenan, Bernard Kelly, John Kelly, David Kerrigan, + Tom Lappin, Malachy Larkin, + Cyril Lynch, David Lynch, Liam Lynch, + John McCarthy,
Alfred McCrann, Brian McCutcheon, Harold McGahern, Pat McGowan, + Donal McGrath, + Joe McGuinness, + Niall McMahon, Kieran McNamee, James Madden, Seamus Moloney,
Francis Moran, + James Moran, Peter Morgan, + Raymond Murphy, Paul Nolan, Kevin O’Brien, Dermot O’Callaghan, Dessie O’Connor, William O’Connor, James O’Dea,
Dermot O’Donoghue, + Tim O’Driscoll, Dermott O’Flanagan, Joseph O’Keeffe, Donal O’Mahony, + Michéal O Morain, Sean O’Meara, Joe O’Neill, John O’Reilly, George Pratt,
Dermot Rainey, Sean Regan, Noel Reilly, Russell Shannon, Paul Smith, + Maurice Sweeney, Donagh Tierney, Michael Walsh.
Gormanston College, Co Meath … in among the 6C year on 27 June 1969, 55 years ago
Today’s Prayers (Friday 4 October 2024, Saint Francis of Assisi):
The theme this week in ‘Pray With the World Church’, the Prayer Diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘One God: many languages.’ This theme was introduced on Sunday in reflections by Rachel Weller, Communications Officer, USPG.
The USPG Prayer Diary today (Friday 4 October 2024, Saint Francis of Assisi) invites us to pray:
We give thanks to all who facilitate translation. Opening dialogues and building relationships between people and churches of different languages.
The Collect:
O God, you ever delight to reveal yourself
to the childlike and lowly of heart:
grant that, following the example of the blessed Francis,
we may count the wisdom of this world as foolishness
and know only Jesus Christ and him crucified,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post Communion Prayer:
Merciful God,
who gave such grace to your servant Francis
that he served you with singleness of heart
and loved you above all things:
help us, whose communion with you
has been renewed in this sacrament,
to forsake all that holds us back from following Christ
and to grow into his likeness from glory to glory;
through Jesus Christ our Lord.
Yesterday’s reflection
Continued tomorrow
Saint Francis at the gates into Gormanston College, Co Meath (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995 National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
The year of 1969 remembers Gormanston 55 years later at lunch in Peploe’s in Dublin Dublin last week (Photograph: Patrick Comerford, 2024)
04 October 2024
Daily prayer in Ordinary Time 2024:
146, Friday 4 October 2024
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The cover of ‘Clancarty: The high times and humble origins of a noble Irish family’ by Rod Smith … launched in London today
Patrick Comerford
Book Launch,
‘Clancarty: The high times and humble of a noble Irish family’
by Rod Smith
Kwanglim Room, Wesley’s Chapel,
City Road, London
2:15 pm, 3 October 2024
Genealogy goes through swings and trends in fashion.
At one time, it was the preserve of titled and landed families, families who appeared in Burke’s or Debrett’s peerage. But that was such a sad way of doing genealogy and of tracing family history. It was reduced to collecting the names and dates of lineal ancestors, often failed to look at contexts or touch the real people, and was oh so badly class laden.
Thankfully, the television series Roots in the mid-1970s created an interest in the genealogy of the oppressed, but also recognised the role of collective family memory in creating identity.
For the past 20 years or more, the television series Who Do You Think You Are? has shown us how the stories of ordinary working class families and families from diverse ethnic and cultural backgrounds have equally colourful and romantic stories to tell.
A new trend has emerged with the popularity and accessibility of cheap DNA tests, which is good for finding long-lost or discreetly hidden half-siblings and lost cousins, but very poor at telling us the real stories that went into creating that sample of spittle.
Genealogy and family trees are always dependent on collective imaginations and identities. In any family tree, some ancestors are counted in and some are counted out. All genealogists make choices that are based on the needs of a family or an individual to provide a colourful illustration of their sense of identity within community, with place and across generations and down through the centuries.
But a new aid that many genealogists are unwilling to give adequate attention to involves the use of mathematical projections.
I was perplexed by the title of Dr Adam Rutherford’s recent book, How to argue with a racist. Genealogy, when properly pursued, shows the inherent stupidity of every form of racism. And Dr Rutherford, in fact, is not arguing with racists – he is totally dismissive of racism, and points out the absurdity of all racist arguments.
One way he does this is through his critical examination of genealogy, its purposes and its methods, in Chapter 2, headed ‘Your ancestors are my ancestors’ (pp 67-107).
He points out that in the study of genetics, there is an assumed generational time of 24 to 30 years, and he points out that in every generation back through time the number of ancestors you have doubles.
What this means is that over a 500-year period, I have 1,048,576 ancestors. By 1,000 years ago, I have 1,099,511,627,776 ancestors – that is, over a trillion people, a number that is about 10 times the number of people that ever existed.
He says, ‘This apparent paradox reveals quite how incorrectly we think about our ancestry.’ Our family trees coalesce and collapse in on themselves as we go back in time. I certainly have a trillion positions on my family tree 1,000 years ago. But the further I go back, the more frequently these positions will be occupied by the same individual multiple times.
He points out that family trees coalesce with startling speed. ‘The last common ancestors of all people with longstanding European ancestries lived only 600 years ago – meaning that if we could draw a perfect family tree for all Europeans, at least one branch on each tree would pass through a single person who lived around 1400 CE. This person would appear on all our family trees, as would all of their ancestors.’
I have taken part in some of the programmes in the series Who Do You Think You Are?. Alan Rutherford recalls an episode in which the actor Danny Dyer found he was 22 generations in direct descent from King Edward III in the 14th century. But, as he points out, ‘the chances of anyone with long-standing British ancestry being similarly descended from Edward III is effectively 100 per cent. It is true for Danny Dyer, and it is true for the majority of British people too.’
It is true for everyone in this room, and it is true for everyone in this new book by Rod Smith that we are celebrating this afternoon.
But it goes so much wider than that. In conversation, a Muslim theologian asked me did I know that as humans we share 50 percent of the same DNA as bananas. Actually, there is some truth to that startling statistic, although it is not the whole truth.
This idea may have originated in a programme in the US run by the National Human Genome Research Institute in 2013 and led by a genetics expert, Dr Lawrence Brody, as part of an educational video from Smithsonian Museum of Natural History, The Animated Genome. That video noted that DNA between a human and a banana is ‘41 percent similar.’
The scientists working with Dr Brody compared the protein sequence from each banana gene to every human gene. Essentially, they took all of the banana genes and compared them one at a time to human genes. Their study shows that about 60 percent of our genes have a recognisable counterpart in the banana genome. ‘Of those 60 percent, the proteins encoded by them are roughly 40 percent identical when we compare the amino acid sequence of the human protein to its equivalent in the banana.’
It may seem shocking that so many genes are similar in two such vastly different things as a person and a banana. But actually, it’s not. ‘If you think about what we do for living and what a banana does there’s a lot of things we do the same way, like consuming oxygen. A lot of those genes are just fundamental to life,’ Dr Brody says.
As humans, we not only just share a high percentage of DNA with bananas – we also share 85 percent DNA with a mouse and 61 percent with a fruit fly. The remarkable thing is that, despite being very far apart in evolutionary time, we can still find a common signature in the genome of a common ancestor. And all of this is because all life that exists on earth has evolved from a single cell that originated about 1.6 billion years ago.
As Dr Brody says gleefully, ‘In a sense, we are all relatives!’
We are all related, but for a long time we have told our stories in different ways, not realising that your story is my story too.
It is a delight to be part of this book, and not just because I have written one of the forewords, taken one of the photographs, and am quoted on the back cover. But there is a way in which the story of the Trench family – and the story of the Guinness family in Rod’s previous book ( Guinness Down Under) – is your story and my story too … and not simply because of DNA tests or mathematical projections.
As Rod points out, the members of the Trench family not special because of an accident of birth or perceptions of inherited privilege. They lived a mixture of high and humble lives. They are part of the broad canvas of Irish history, and they must not be relegated to the margins and the footnotes of Irish social and political history to the footnotes of Irish history.
As I say in my foreword, the way we understand the place of landed, titled families in Ireland and their contribution to Irish life has changed profoundly in recent years.
This reappraisal has been helped, in part, by the Lthe works in refer to at the University of Galway and Maynooth University, and the work of historians in response to the ‘Decade of Centenaries’, including the Easter Rising in 1916, the War of Independence and the Irish Civil War.
In the past, writers were often dismissive of the roles of families such as these, caricaturing them as oppressive or capricious landlords, portraying them as quaint or eccentric, or finding them relative to nation-building narratives only when they included writers such as William Butler Yeats or George Bernard Shaw, or identified with nationalist causes, as with Henry Grattan, William Smith O’Brien or Douglas Hyde.
Too often, the Irish identity of these families was easily questioned or traduced, with pejorative labels such as ‘planters’ or hyphenated stereotyping such as ‘Anglo-Irish’ that doubted their identity and that implied Irish identity depends on particular cultural, linguistic or supposed ethnic backgrounds.
The recent and unsettling rise of populist racism in Ireland is a consequence of cultivating a definition of Irish identity that is neither broad enough nor tolerant enough, that is not visionary enough, to embrace the variety and breadth of ethnicity and culture that contributes to the mosaic making up the full, beautiful, diverse and rich picture of Irish identity.
The contribution of the Trench family to that mosaic is both rich and beautiful in its scope. They were French Huguenots in their origins, so offering an early contribution to linguistic and religious pluralism in Ireland. And their lives have embraced church life, and the cultural, political, architectural, educational and social life of Ireland.
Thankfully, this new book, lavishly illustrated, thoroughly researched and beautifully produced, introduces the truth that the stories of families such as this must never be confined to the margins and the footnotes of Irish social and political history.
In a blog posting last week, I quoted Leo Tolstoy (1828-1910) and his opening sentence in Anna Karenina: ‘All happy families are alike; each unhappy family is unhappy in its own way.’
As you read this book, you will find, contrary to Tolstoy’s oft-quoted saying, that the Trench family has, at times, been a happy family, like all happy families, and at times an unhappy family, ‘in its own way’ too.
But is that not so with all families? It is certainly true of the different branches of Comerford family too, as I know – at times, a happy family, like all happy families, and at times an unhappy family, ‘in its own way’ too.
But then, why should we be surprised? We all share many common ancestors, somewhere in the recent past – recent in terms of European and human history. Enjoy this book, for it offers insights into the stories of your family, and your story too.
What I had planned to say at today’s book launch (Patrick Comerford)
Patrick Comerford
Book Launch,
‘Clancarty: The high times and humble of a noble Irish family’
by Rod Smith
Kwanglim Room, Wesley’s Chapel,
City Road, London
2:15 pm, 3 October 2024
Genealogy goes through swings and trends in fashion.
At one time, it was the preserve of titled and landed families, families who appeared in Burke’s or Debrett’s peerage. But that was such a sad way of doing genealogy and of tracing family history. It was reduced to collecting the names and dates of lineal ancestors, often failed to look at contexts or touch the real people, and was oh so badly class laden.
Thankfully, the television series Roots in the mid-1970s created an interest in the genealogy of the oppressed, but also recognised the role of collective family memory in creating identity.
For the past 20 years or more, the television series Who Do You Think You Are? has shown us how the stories of ordinary working class families and families from diverse ethnic and cultural backgrounds have equally colourful and romantic stories to tell.
A new trend has emerged with the popularity and accessibility of cheap DNA tests, which is good for finding long-lost or discreetly hidden half-siblings and lost cousins, but very poor at telling us the real stories that went into creating that sample of spittle.
Genealogy and family trees are always dependent on collective imaginations and identities. In any family tree, some ancestors are counted in and some are counted out. All genealogists make choices that are based on the needs of a family or an individual to provide a colourful illustration of their sense of identity within community, with place and across generations and down through the centuries.
But a new aid that many genealogists are unwilling to give adequate attention to involves the use of mathematical projections.
I was perplexed by the title of Dr Adam Rutherford’s recent book, How to argue with a racist. Genealogy, when properly pursued, shows the inherent stupidity of every form of racism. And Dr Rutherford, in fact, is not arguing with racists – he is totally dismissive of racism, and points out the absurdity of all racist arguments.
One way he does this is through his critical examination of genealogy, its purposes and its methods, in Chapter 2, headed ‘Your ancestors are my ancestors’ (pp 67-107).
He points out that in the study of genetics, there is an assumed generational time of 24 to 30 years, and he points out that in every generation back through time the number of ancestors you have doubles.
What this means is that over a 500-year period, I have 1,048,576 ancestors. By 1,000 years ago, I have 1,099,511,627,776 ancestors – that is, over a trillion people, a number that is about 10 times the number of people that ever existed.
He says, ‘This apparent paradox reveals quite how incorrectly we think about our ancestry.’ Our family trees coalesce and collapse in on themselves as we go back in time. I certainly have a trillion positions on my family tree 1,000 years ago. But the further I go back, the more frequently these positions will be occupied by the same individual multiple times.
He points out that family trees coalesce with startling speed. ‘The last common ancestors of all people with longstanding European ancestries lived only 600 years ago – meaning that if we could draw a perfect family tree for all Europeans, at least one branch on each tree would pass through a single person who lived around 1400 CE. This person would appear on all our family trees, as would all of their ancestors.’
I have taken part in some of the programmes in the series Who Do You Think You Are?. Alan Rutherford recalls an episode in which the actor Danny Dyer found he was 22 generations in direct descent from King Edward III in the 14th century. But, as he points out, ‘the chances of anyone with long-standing British ancestry being similarly descended from Edward III is effectively 100 per cent. It is true for Danny Dyer, and it is true for the majority of British people too.’
It is true for everyone in this room, and it is true for everyone in this new book by Rod Smith that we are celebrating this afternoon.
But it goes so much wider than that. In conversation, a Muslim theologian asked me did I know that as humans we share 50 percent of the same DNA as bananas. Actually, there is some truth to that startling statistic, although it is not the whole truth.
This idea may have originated in a programme in the US run by the National Human Genome Research Institute in 2013 and led by a genetics expert, Dr Lawrence Brody, as part of an educational video from Smithsonian Museum of Natural History, The Animated Genome. That video noted that DNA between a human and a banana is ‘41 percent similar.’
The scientists working with Dr Brody compared the protein sequence from each banana gene to every human gene. Essentially, they took all of the banana genes and compared them one at a time to human genes. Their study shows that about 60 percent of our genes have a recognisable counterpart in the banana genome. ‘Of those 60 percent, the proteins encoded by them are roughly 40 percent identical when we compare the amino acid sequence of the human protein to its equivalent in the banana.’
It may seem shocking that so many genes are similar in two such vastly different things as a person and a banana. But actually, it’s not. ‘If you think about what we do for living and what a banana does there’s a lot of things we do the same way, like consuming oxygen. A lot of those genes are just fundamental to life,’ Dr Brody says.
As humans, we not only just share a high percentage of DNA with bananas – we also share 85 percent DNA with a mouse and 61 percent with a fruit fly. The remarkable thing is that, despite being very far apart in evolutionary time, we can still find a common signature in the genome of a common ancestor. And all of this is because all life that exists on earth has evolved from a single cell that originated about 1.6 billion years ago.
As Dr Brody says gleefully, ‘In a sense, we are all relatives!’
We are all related, but for a long time we have told our stories in different ways, not realising that your story is my story too.
It is a delight to be part of this book, and not just because I have written one of the forewords, taken one of the photographs, and am quoted on the back cover. But there is a way in which the story of the Trench family – and the story of the Guinness family in Rod’s previous book ( Guinness Down Under) – is your story and my story too … and not simply because of DNA tests or mathematical projections.
As Rod points out, the members of the Trench family not special because of an accident of birth or perceptions of inherited privilege. They lived a mixture of high and humble lives. They are part of the broad canvas of Irish history, and they must not be relegated to the margins and the footnotes of Irish social and political history to the footnotes of Irish history.
As I say in my foreword, the way we understand the place of landed, titled families in Ireland and their contribution to Irish life has changed profoundly in recent years.
This reappraisal has been helped, in part, by the Lthe works in refer to at the University of Galway and Maynooth University, and the work of historians in response to the ‘Decade of Centenaries’, including the Easter Rising in 1916, the War of Independence and the Irish Civil War.
In the past, writers were often dismissive of the roles of families such as these, caricaturing them as oppressive or capricious landlords, portraying them as quaint or eccentric, or finding them relative to nation-building narratives only when they included writers such as William Butler Yeats or George Bernard Shaw, or identified with nationalist causes, as with Henry Grattan, William Smith O’Brien or Douglas Hyde.
Too often, the Irish identity of these families was easily questioned or traduced, with pejorative labels such as ‘planters’ or hyphenated stereotyping such as ‘Anglo-Irish’ that doubted their identity and that implied Irish identity depends on particular cultural, linguistic or supposed ethnic backgrounds.
The recent and unsettling rise of populist racism in Ireland is a consequence of cultivating a definition of Irish identity that is neither broad enough nor tolerant enough, that is not visionary enough, to embrace the variety and breadth of ethnicity and culture that contributes to the mosaic making up the full, beautiful, diverse and rich picture of Irish identity.
The contribution of the Trench family to that mosaic is both rich and beautiful in its scope. They were French Huguenots in their origins, so offering an early contribution to linguistic and religious pluralism in Ireland. And their lives have embraced church life, and the cultural, political, architectural, educational and social life of Ireland.
Thankfully, this new book, lavishly illustrated, thoroughly researched and beautifully produced, introduces the truth that the stories of families such as this must never be confined to the margins and the footnotes of Irish social and political history.
In a blog posting last week, I quoted Leo Tolstoy (1828-1910) and his opening sentence in Anna Karenina: ‘All happy families are alike; each unhappy family is unhappy in its own way.’
As you read this book, you will find, contrary to Tolstoy’s oft-quoted saying, that the Trench family has, at times, been a happy family, like all happy families, and at times an unhappy family, ‘in its own way’ too.
But is that not so with all families? It is certainly true of the different branches of Comerford family too, as I know – at times, a happy family, like all happy families, and at times an unhappy family, ‘in its own way’ too.
But then, why should we be surprised? We all share many common ancestors, somewhere in the recent past – recent in terms of European and human history. Enjoy this book, for it offers insights into the stories of your family, and your story too.
What I had planned to say at today’s book launch (Patrick Comerford)
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