No 5 Ashdale Park, Terenure … the Comerford family were neighbours of the Verschoyle family for over 60 years (Photograph: Patrick Comerford, 2024)
Today is being celebrated not only in Dublin but across the world as Bloomsday (16 June 2023), a major cultural festival even by people who have never read Ulysses. Bloomsday recalls the day in 1904 when Leopold Bloom wandered the streets of Dublin as a modern-day Odysseus and, after many adventures in his mind and in the city, found his way home on Bloomsday.
I have written often in the past about Bloomsday and links with the Comerford family, including Leopold Bloom’s birthplace on Clanbrassil Street and the neighbouring homes of family members, Molly Bloom’s reference in her soliloquy to a Comerford family party, the portraits by John Comerford linked with James Joyce’s family.
But there is another possible, though remote, link between the Comerford family and Ulysses and Bloomsday that have been brought to my attention recently by the biographer and historian Bairbre O Hogain. Her biography of the poet, dramatist and novelist, WM Letts (1882-1972), Sing in the Quiet Places of my Heart, was published last October (2024) by South Dublin Libraries.
For many decades, my widowed grandmother Bridget (Lynders) Comerfords and her children lived at No 5 Ashdale Park, Terenure. No 6 next door, at the end of the terrace, was known as ‘Derrybeg’ and was the home of Sydney Augustine Verschoyle (1883-1974) and his family: his wife Julia née Branigan (1880-1967), and his daughter, Clare Verschoyle (1910-2004). Clare’s mother Rose (McGarry), who was Sydney’s first wife, had died a year after Clare was born, and Sydney Verschoyle and Julia Branigan were married in 1914.
Sydney Verschoyle was born in Clontarf and had worked as a telephone electrician. He died on 4 November 1974, Julia had died on 20 August 1967, Clare died on 23 September 2004 at the age of 93, and they are buried in Goldenbridge Cemetery.
The Verschoyle family was descended from Dutch Huguenot brothers who had moved to Dublin on 16th or 17th century. Family members included a large number of Church of Ireland clergy, including a Bishop of Killala and a Bishop of Kilmore.
Bishop Hamilton Verschoyle of Kilmore was the grandfather of the novelist and playwright Moira Verschoyle (1903-1985), from Castletroy, Limerick, and Brian Goold-Verschoyle (1912-1942), a member of the Communist Party of Ireland who fought in the Spanish Civil War and who was one of the three Irish people killed during the Great Purge ordered by Stalin.
The family was also related to Countess Markievicz of the Irish Citizen Army. Dermot Bolger has told the stories of Countess Markievicz and the Goold-Verschoyle family in his book The Family of Paradise Pier.
The Bloomsday Festival on 11-16 June 2025 celebrates 121 years of Bloomsday
My grandmother’s neighbour, Sydney Verschoyle, is named as Sidney Verschoyle in Virginia Mason’s book on the Verschoyle families. James Joyce refers in Ulysses to ‘old Mr. Verschoyle with the ear trumpet loves old Mrs. Verschoyle with the turned-in eye’. Bairbre O Hogain suggests says that this ‘old Mr Verschoyle’ is Sydney’s brother Arthur, and that Arthur Verschoyle and his wife once lived near James Joyce.
The ‘Cyclops’ episode, which is known for its boisterous, patriotic, and often cynical tone. The narrator is mockingly listing different kinds of love, and the Verschoyles are among the examples. One is hard of hearing, the other is hard of sight, providing contrasting physical disabilities and emphasising the unusual pairing, with the overall effect of creating a sense of irony and humour. Joyce offers the Verschoyles as an example of how love can exist despite physical limitations and imperfections, and that it can be found even in the most unexpected places.
The passage highlights the pervasive theme of love in, even among seemingly unlikely or less-than-perfect couples. It is part of a larger passage about love and relationships, emphasising that ‘Love loves to love love’. This is what Joyce had to say about ‘old Mr Verschoyle’ in Ulysses:
Love loves to love love. Nurse loves the new chemist. Constable 14 A loves Mary Kelly. Gerty Mac Dowell loves the boy that has the bicycle. M.B. loves a fair gentleman. Li Chi Han lovey up kissy Cha Pu Chow. Jumbo, the elephant, loves Alice, the elephant. Old Mr Verschoyle with the ear trumpet loves old Mrs Verschoyle with the turnedin eye. The man in the brown macintosh loves a lady who is dead. His Majesty the King loves Her Majesty the Queen. Mrs Norman W. Tupper loves officer Taylor. You love a certain person. And this person loves that other person because everybody loves somebody but God loves everybody.
If Bairbre O Hogain and Virginia Mason are right in identifying ‘Old Mr Verschoyle with the ear trumpet’ with Arthur Verschoyle, then he may not have been all that old at the time of that first Bloomsday in 1904, and he was not yet married.
Arthur Verschoyle, the son of Charles and Sarah (White) Verschoyle, was born on 21 March 1881 at 88 Heytesbury Street, Dublin; Sydney Verschoyle was born Sidney Augustine Verschoyle, the son of Charles and Sarah (White) Verschoyle, on 6 August 1883 at Seaview Terrace, Clontarf. So Arthur was hardly ‘Old Mr Verschoyle’ at the age of 23 on that Bloomsday, Charles was only 21, and neither was married at the time of Leopold Bloom’s first odyssey.
On the other hand, Sydney and Arthur had their own insights into love and relationships. The brothers were married a day after each other in the same church: Arthur Verschoyle of Benburb Street married Mary Agnes Kelly of Aughrim Villas in Aughrim Street Church in Dublin on 29 April 1908; a day earlier, on 28 April 1908, Sydney Verschoyle and Rose McGarry married in Aughrim Street.
Perhaps ‘Old Mr Verschoyle with the ear trumpet’ was their father, Charles Verschoyle (1852-1827), who was originally from the South Circular Road area, near ‘Little Jerusalem’ with many residents who till come to life in Ulysses. Charles was a Sanitary Official with Dublin Corporation and the Superintendent of Dublin Corporation Artisans Dwelling, a large lodging house at 56 Benburb Street with over 100 male and female residents in one of the most deprived streets in Dublin.
They were certainly related to William Henry Foster Verschoyle (1860-1943), who was the father of two sons had were killed in World War I: Lieutenant Francis Stuart Verschoyle, was 19 when he was killed on 25 April 1915 in the Second Battles of Ypres, three days after the Germans launched the first ever poison gas attack; Captain (William) Arthur Verschoyle was 27 when he was killed in action at Arras in France on 11 April 1917 – his body was never recovered. They are named on the war memorials in Taney Church, Dundrum. Their mother is said to have died of a broken heart.
A third son, the Revd George John Foster Verschoyle (1889-1954), was the curate of Saint George’s, Dublin (1915-1925), a church that features prominently in Ulysses, and of Taney parish (1925-1930), and then Rector of Ardamine and Kiltennel, Co Wexford.
Their widowed father married the war poet, poet, dramatist, novelist and children’s writer, married the poet Winifred Letts (1882-1972) in Saint Stephen’s Church, Dublin, on 5 May 1926.
Meanwhile, my widowed grandmother, the next-door neighbour of Sydney Verschoyle and his family, continued to live at 5 Ashdale Park, Terenure, until she died there on 25 March 1948. She was buried with my grandfather, Stephen Edward Comerford, in Saint Catherine’s Churchyard, Portrane.
Her sons Robert and Patrick Comerford, her daughter Margaret and her step-daughter May continued to live at 5 Ashdale Park, which remained in the Comerford family until 1995.
I still need to do more research on Sydney Verschoyle of 6 Ashdale Park and the possible link between his bother Arthur and Ulysses.
Christ Church Meadows in Oxford … ‘The Spires of Oxford’ is one of the war poem by Winifred Letts (Photograph: Patrick Comerford)
I thought about these two sets of Verschoyle brothers and of Winfred Letts and her war poems on my two recent odysseys in Oxford, and her poem ‘The Spires of Oxford’:
The Spires of Oxford
I saw the spires of Oxford
As I was passing by,
The grey spires of Oxford
Against the pearl-grey sky.
My heart was with the Oxford men
Who went abroad to die.
The years go fast in Oxford,
The golden years and gay,
The hoary Colleges look down
On careless boys at play.
But when the bugles sounded war
They put their games away.
They left the peaceful river,
The cricket-field, the quad,
The shaven lawns of Oxford,
To seek a bloody sod—
They gave their merry youth away
For country and for God.
God rest you, happy gentlemen,
Who laid your good lives down,
Who took the khaki and the gun
Instead of cap and gown.
God bring you to a fairer place
Than even Oxford town.
<i>‘God bring you to a fairer place / Than even Oxford town’ (WH Letts) … the Bridge of Sighs and the Bodleian Library in Oxford (Photograph: Patrick Comerford, 2025)
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16 June 2025
Daily prayer in Ordinary Time 2025:
38, Monday 16 June 2025,
Trinity Monday
Martin Rowson’s cartoon on Donald Trump’s birthday parade in the Guardian on Saturday … in the face of increasing evil in the world today, how do we interpret the words in today’s Gospel reading ‘Do not resist an evildoer’ (Matthew 5: 39)?
Patrick Comerford
We are in Ordinary Time and the week began yesterday with Trinity Sunday (15 June 2025); in many places today is also Trinity Monday. The calendar of the Church of England in Common Worship today remembers Richard (1253), Bishop of Chichester, and Joseph Butler (1752), Bishop of Durham, Philosopher.
But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you …’ (Matthew 5: 38-39) … street art in Dublin (Photograph: Patrick Comerford)
Matthew 5: 38-42 (NRSVA):
[Jesus said:] 38 ‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.’
‘But if anyone strikes you on the right cheek, turn the other also’ (Matthew 5: 39) … street art in Plaza de la Judería in Malaga (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading for the Eucharist this morning (Matthew 5: 38-42) continues our readings from the Sermon on the Mount, and our Gospel readings have often been misused and misinterpreted.
The suggestion, ‘Do not resist an evildoer,’ is in danger of being used to turn someone into a doormat, to tolerate domestic violence or to forgive constant physical or psychological abuse, to keep people from walking away from abuse, resisting oppression or even turning to revolution.
Verse 39
The translation, ‘Do not resist an evildoer,’ fails to convey the full meaning of the underlying Greek. The word ἀνθίστημι (antheestimee) speaks of setting oneself against something, withstanding, resisting or opposing it. But it might better be translated as, ‘Do not violently resist an evildoer.’ The teaching here is primarily about nonviolence, but it is not about acquiescence to evil.
In fact, Christ then goes on immediately to offer three clear examples (verses 39-41) of how to nonviolently resist an evildoer – in fact, how to publicly shame and mock an evildoer.
These passages are tragically misinterpreted because we have forgotten the original society in which Jesus gave these teachings. When Christ says, ‘If anyone …,’ he and his listeners knew instantly who that ‘anyone’ was. He describes three types of insulting and humiliating behaviour: slapping someone on the right cheek (verse 39), suing them in court for their personal goods (verse 40), and forcing them to go a mile (verse 41). These are not the kind of things anyone, just anyone, could do. They are the kind of things only a privileged few could do – and did – to the sort of people who were in the crowd listening to Christ that day.
So, let’s look at each of these in turn
Verse 39
Slapping the right cheek: This was done by masters to their servants and slaves, and it was always done by hitting with the back of the right hand across the right cheek. The blow was about asserting status and power over the other person. This is not about random violence or fighting among friends or enemies. It is about asserting rank, privilege and power.
In order to preserve one’s honour – to preserve one’s public standing – it is crucial everything must be done according to the socially accepted protocols. The slave must obediently stand facing the master without external coercion. The master must strike only the right cheek; and only with the back of the right hand. Any variation on this would show that he was not in control; it would be a public loss of face.
Now imagine your boss has just slapped you on your right cheek; without saying a word, you then silently turn your head to expose your left cheek. It appears that you are becoming doubly subservient; doubly accepting his authority over you. But in this one movement you have made him powerless.
Turning your head hides your right cheek and presents your left cheek. But the angle of your head is such that the master can see, but cannot strike your left cheek with the back of his right hand. Try to mimic this someone you know later today, and see what happens.
A move like this would publicly expose the master to shame and ridicule. You would appear to be meek and servile, obediently waiting for a second blow. But he would be totally helpless. He has three options: to hit you with the palm of his right hand; to use his left hand; or to walk away. To choose any one of these three options means he would lose face.
Verse 40
to sue you: Peasants did not sue one another. Again, this example of public humiliation is one about the abuse of the poor by those with power and privilege. Most peasants only owned the clothes on their backs.
What is being sued for here is not a coat, but a χιτών (chitón), which is an undergarment, usually worn next to the skin. To be sued for my coat would be humiliating enough; to be sued for my underwear would be truly humiliating. I would have nothing left to stand in. Going naked would be a radical way of exposing, laying bare, the shame which allows someone with wealth and privilege to take away the only thing a poor person owns.
Verse 41
forces you to go one mile: In those days, soldiers were allowed to conscript civilians to carry their packs, but only for a mile. However, this was no minor inconvenience for someone who depended on their work to feed and clothe his family. Walking a mile with a heavy pack and then having to walk back again would mean missing that day’s work, that day’s pay, and the food that pay would have paid for.
Offering to go a second mile would relieve another of this unjust burden, but at the same time it would publicly expose the unjust hardship of being forced to go even one mile. Yet it does so in a way that seems to co-operate while at the same time bringing shame and ridicule on the person who is forcing you to bear unfair burdens.
Verse 42
Begging and borrowing. Begging and borrowing are complex social interactions that involve negotiating honour and shame, social respect and status, and money. But Christ’s teaching here is directed to those who have, and not to the have-nots. He is talking not to beggars and borrowers, but to those who are asked for loans and alms.
Christ tells us to treat all who entreat us as if they were our closest family. This surely breaks down the customary social barriers between the haves and the have-nots, it changes the social relationship to one of kinship. But when we come to God, begging and pleading, do we not come as children come to their father?
There are similarly difficult questions as we continue to read from this pssage tomorrow.
‘If anyone wants to sue you and take your coat, give your cloak as well’ (Matthew 5: 40) … street art seen at the University of Padua (Photograph: Patrick Comerford)
Today’s Prayers (Monday 16 June 2025, Trinity Monday):
‘Crossing the Channel’ is the theme this week (15-21 June) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced yesterday with reflections by Bradon Muilenburg, Anglican Refugee Support Lead.
The USPG prayer diary today (Monday 15 June 2025, Trinity Monday) invites us to pray:
Lord, we pray for safe passages so that anyone who is in search of safety can do so with dignity.
The Collect:
Most merciful redeemer,
who gave to your bishop Richard a love of learning,
a zeal for souls and a devotion to the poor:
grant that, encouraged by his example,
we may know you more clearly,
love you more dearly,
and follow you more nearly, day by day,
who with the Father and the Holy Spirit are alive and reign,
one God, now and for ever.
The Post Communion Prayer:
God, shepherd of your people,
whose servant Richard revealed the loving service of Christ
in his ministry as a pastor of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
‘Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you’ (Matthew 5: 42) … ‘Christ the Beggar’ … a sculpture by Timothy Schmalz on the steps of Santo Spirito Hospital near the Vatican (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
Patrick Comerford
We are in Ordinary Time and the week began yesterday with Trinity Sunday (15 June 2025); in many places today is also Trinity Monday. The calendar of the Church of England in Common Worship today remembers Richard (1253), Bishop of Chichester, and Joseph Butler (1752), Bishop of Durham, Philosopher.
But, before today begins, I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” But I say to you …’ (Matthew 5: 38-39) … street art in Dublin (Photograph: Patrick Comerford)
Matthew 5: 38-42 (NRSVA):
[Jesus said:] 38 ‘You have heard that it was said, “An eye for an eye and a tooth for a tooth.” 39 But I say to you, Do not resist an evildoer. But if anyone strikes you on the right cheek, turn the other also; 40 and if anyone wants to sue you and take your coat, give your cloak as well; 41 and if anyone forces you to go one mile, go also the second mile. 42 Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you.’
‘But if anyone strikes you on the right cheek, turn the other also’ (Matthew 5: 39) … street art in Plaza de la Judería in Malaga (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading for the Eucharist this morning (Matthew 5: 38-42) continues our readings from the Sermon on the Mount, and our Gospel readings have often been misused and misinterpreted.
The suggestion, ‘Do not resist an evildoer,’ is in danger of being used to turn someone into a doormat, to tolerate domestic violence or to forgive constant physical or psychological abuse, to keep people from walking away from abuse, resisting oppression or even turning to revolution.
Verse 39
The translation, ‘Do not resist an evildoer,’ fails to convey the full meaning of the underlying Greek. The word ἀνθίστημι (antheestimee) speaks of setting oneself against something, withstanding, resisting or opposing it. But it might better be translated as, ‘Do not violently resist an evildoer.’ The teaching here is primarily about nonviolence, but it is not about acquiescence to evil.
In fact, Christ then goes on immediately to offer three clear examples (verses 39-41) of how to nonviolently resist an evildoer – in fact, how to publicly shame and mock an evildoer.
These passages are tragically misinterpreted because we have forgotten the original society in which Jesus gave these teachings. When Christ says, ‘If anyone …,’ he and his listeners knew instantly who that ‘anyone’ was. He describes three types of insulting and humiliating behaviour: slapping someone on the right cheek (verse 39), suing them in court for their personal goods (verse 40), and forcing them to go a mile (verse 41). These are not the kind of things anyone, just anyone, could do. They are the kind of things only a privileged few could do – and did – to the sort of people who were in the crowd listening to Christ that day.
So, let’s look at each of these in turn
Verse 39
Slapping the right cheek: This was done by masters to their servants and slaves, and it was always done by hitting with the back of the right hand across the right cheek. The blow was about asserting status and power over the other person. This is not about random violence or fighting among friends or enemies. It is about asserting rank, privilege and power.
In order to preserve one’s honour – to preserve one’s public standing – it is crucial everything must be done according to the socially accepted protocols. The slave must obediently stand facing the master without external coercion. The master must strike only the right cheek; and only with the back of the right hand. Any variation on this would show that he was not in control; it would be a public loss of face.
Now imagine your boss has just slapped you on your right cheek; without saying a word, you then silently turn your head to expose your left cheek. It appears that you are becoming doubly subservient; doubly accepting his authority over you. But in this one movement you have made him powerless.
Turning your head hides your right cheek and presents your left cheek. But the angle of your head is such that the master can see, but cannot strike your left cheek with the back of his right hand. Try to mimic this someone you know later today, and see what happens.
A move like this would publicly expose the master to shame and ridicule. You would appear to be meek and servile, obediently waiting for a second blow. But he would be totally helpless. He has three options: to hit you with the palm of his right hand; to use his left hand; or to walk away. To choose any one of these three options means he would lose face.
Verse 40
to sue you: Peasants did not sue one another. Again, this example of public humiliation is one about the abuse of the poor by those with power and privilege. Most peasants only owned the clothes on their backs.
What is being sued for here is not a coat, but a χιτών (chitón), which is an undergarment, usually worn next to the skin. To be sued for my coat would be humiliating enough; to be sued for my underwear would be truly humiliating. I would have nothing left to stand in. Going naked would be a radical way of exposing, laying bare, the shame which allows someone with wealth and privilege to take away the only thing a poor person owns.
Verse 41
forces you to go one mile: In those days, soldiers were allowed to conscript civilians to carry their packs, but only for a mile. However, this was no minor inconvenience for someone who depended on their work to feed and clothe his family. Walking a mile with a heavy pack and then having to walk back again would mean missing that day’s work, that day’s pay, and the food that pay would have paid for.
Offering to go a second mile would relieve another of this unjust burden, but at the same time it would publicly expose the unjust hardship of being forced to go even one mile. Yet it does so in a way that seems to co-operate while at the same time bringing shame and ridicule on the person who is forcing you to bear unfair burdens.
Verse 42
Begging and borrowing. Begging and borrowing are complex social interactions that involve negotiating honour and shame, social respect and status, and money. But Christ’s teaching here is directed to those who have, and not to the have-nots. He is talking not to beggars and borrowers, but to those who are asked for loans and alms.
Christ tells us to treat all who entreat us as if they were our closest family. This surely breaks down the customary social barriers between the haves and the have-nots, it changes the social relationship to one of kinship. But when we come to God, begging and pleading, do we not come as children come to their father?
There are similarly difficult questions as we continue to read from this pssage tomorrow.
‘If anyone wants to sue you and take your coat, give your cloak as well’ (Matthew 5: 40) … street art seen at the University of Padua (Photograph: Patrick Comerford)
Today’s Prayers (Monday 16 June 2025, Trinity Monday):
‘Crossing the Channel’ is the theme this week (15-21 June) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel). This theme was introduced yesterday with reflections by Bradon Muilenburg, Anglican Refugee Support Lead.
The USPG prayer diary today (Monday 15 June 2025, Trinity Monday) invites us to pray:
Lord, we pray for safe passages so that anyone who is in search of safety can do so with dignity.
The Collect:
Most merciful redeemer,
who gave to your bishop Richard a love of learning,
a zeal for souls and a devotion to the poor:
grant that, encouraged by his example,
we may know you more clearly,
love you more dearly,
and follow you more nearly, day by day,
who with the Father and the Holy Spirit are alive and reign,
one God, now and for ever.
The Post Communion Prayer:
God, shepherd of your people,
whose servant Richard revealed the loving service of Christ
in his ministry as a pastor of your people:
by this eucharist in which we share
awaken within us the love of Christ
and keep us faithful to our Christian calling;
through him who laid down his life for us,
but is alive and reigns with you, now and for ever.
Yesterday’s Reflection
Continued Tomorrow
‘Give to everyone who begs from you, and do not refuse anyone who wants to borrow from you’ (Matthew 5: 42) … ‘Christ the Beggar’ … a sculpture by Timothy Schmalz on the steps of Santo Spirito Hospital near the Vatican (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