Daily prayer in Ordinary Time 2026: 63, Thursday 9 July 2026

‘If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town’ (Matthew 10: 14) … a multilingual welcome at a church in London (Photograph: Patrick Comerford)

Patrick Comerford

We are in Ordinary Time in the Church Calendar and this week began with the Fifth Sunday after Trinity (Trinity V, 5 July 2026). Later this evening, the Greek School in Stony Stratford is holding its Summer Celebration from 5pm in Stony Stratford. This promises to be a relaxed, friendly evening to round off the school year, with children’s films, games and activities from 5 pm, a Greek BBQ with souvlaki all evening, and film for the grown-ups from 7 pm. The invitation is to come along, eat well, and support a small local school.

But, before today begins, I am taking some quiet time early 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.

‘Take no gold, or silver, or copper in your belts’ (Matthew 10: 9) … a selection of old coins in an antiques shop in Rethymnon (Photograph: Patrick Comerford)

Matthew 10: 7-15 (NRSVA):

[Jesus said:] 7 ‘As you go, proclaim the good news, “The kingdom of heaven has come near.” 8 Cure the sick, raise the dead, cleanse the lepers, cast out demons. You received without payment; give without payment. 9 Take no gold, or silver, or copper in your belts, 10 no bag for your journey, or two tunics, or sandals, or a staff; for labourers deserve their food. 11 Whatever town or village you enter, find out who in it is worthy, and stay there until you leave. 12 As you enter the house, greet it. 13 If the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. 14 If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town. 15 Truly I tell you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgement than for that town.’

‘If anyone will not welcome you or listen to your words, shake off the dust from your feet as you leave that house or town’ (Matthew 10: 14) … a welcome sign at Athens International Airport (Photograph: Patrick Comerford)

Today’s Reflections:

The Gospel reading at the Eucharist today (Matthew 10: 7-15) continues yesterday’s account of the commission and mission of the Twelve (Matthew 10: 1-7), as the Twelve are given their instructions for mission among the ‘lost sheep’: they are to cure the sick, raise the dead, cleanse the lepers, cast out demons; they are to give without expecting payment in return, travel lightly, be humble in accepting generosity, and to wish peace to all; and they are reminded of the dreadful consequences of hospitality not offered or hospitality spurned.

The particularly Greek concept of hospitality or φῐλοξενῐ́ᾱ (philoxenia) fits in well with what might be called the sacrament of hospitality. But most of the discussions about sacramental hospitality are actually discussing to whom should we extend hospitality at the Eucharist rather than any potential sacramental understanding of generous hospitality itself.

The reference to Sodom and Gomorrah in today’s reading is a reminder of the story in Genesis 19, in which two angels are sent to destroy Sodom. Lot welcomes them into his home, but all the men of the town surround the house and demand that Lot surrender his visitors that they may ‘know’ them carnally (see Genesis 19: 5). Lot offers the mob his virgin daughters to ‘do to them as you please’, but they refuse and threaten to do worse to Lot.

In response, the angels strike the crowd blind, and tell Lot: ‘the outcry against its people has become great before the Lord, and the Lord has sent us to destroy it’ (Genesis 19: 13).

The next morning, because Lot has lingered, the angels take Lot, Lot’s wife, and his two daughters by the hand and out of the city, and tell Lot to flee to the hills and not look back. Lot says that the hills are too far away and asks to go to Zoar instead. Sulphur and fire are then rained down on Sodom and Gomorrah, all the Plain, and all the inhabitants of the cities, and what grew on the ground (Genesis 19: 24-25). Lot and his daughters are saved, but his wife disregards the warning, looks back, and is turned into a pillar of salt.

‘Sodom and Gomorrah’ would become bywords for destruction and desolation (see Deuteronomy 29: 21-23). Other Biblical books initially attribute a variety of non-sexual sins to the inhabitants of Sodom. It is only much later that what came to be labelled ‘unnatural’ sex and homosexuality began to be included on these lists, and eventually homosexuality was interpreted as the primary sin of Sodom.

Sodom and Gomorrah, or the ‘cities of the plain’, were used historically and in modern discourse as metaphors for homosexuality, and are the origin of the English words sodomite, a pejorative term for male homosexuals, ‘sod’, a vulgar English slang term for male homosexuals, and sodomy, which is used in a legal context under the label crimes against nature to describe anal or oral sex (particularly homosexual) and bestiality.

The origin of the argument that sodomy was sinful is found in a contested reading of one word in the story. Citing Sodom and Gomorrah, Christian authorities began to label and condemn acts of sodomy as the worst of all sexual sins, and one of the worst crimes in general. For many centuries, the story of Sodom and Gomorrah was used by the Church to justify criminalisation of sexual practices between men, and people who were labelled sodomites were often punished by execution.

To this day, the phrase ‘Save Ulster from Sodomy’ remains a rallying call among some far-right groups in Northern Ireland.

However, since the mid-20th century, scholars in increasing numbers have seen the great sin of Sodom as the inhospitable treatment of guests. Much of the debate in modern interpretation of the greatest sin of Sodom, and whether the story concerns or condemns homosexuality, rests on interpreting the moment the mob from Sodom confronts Lot about his guests.

Today, many scholars dispute the interpretation that the sins of Sodom and Gomorrah involve homosexuality. They cite Ezekiel 16: 49-50 and interpret the sin as arrogance and lack of hospitality. As with Ezekiel, later prophetic reproaches of Sodom and Gomorrah do not condemn, implicate, or even mention homosexual conduct as the reason for the destruction of the city. Instead, they assign the blame to other sins, ranging from adultery, sexual violence and exploitation and dishonesty, to a lack of charity and an unwillingness to extend appropriate and generous hospitality.

If the obsession with equating gay sexuality with the sin of Sodom that is found among many evangelicals to this day was tempered even by true Biblical literalism and instead became widespread condemnation by those evangelicals, particularly in Trump’s America, of sexual violence and exploitation, dishonesty and an unwillingness to offer generous hospitality to the stranger, imagine what a different place the United States of America would be this day.

But, perhaps, I ought to conclude with a story retold this week that conveys how we can mis-hear and misinterpret words because of our already determined cultural presuppositions and prejudices.

In its obituary of Lord (David) Lipsey, the journalist and Labour peer who died tragically last year, the Guardian recalled how he had founded a newspaper at his school in Bryanston and interviewed his future mentor, Anthony Crosland, then the Education Secretary and who was committed to abolishing public schools. The young interviewer reported Crosland saying prep schools were ‘stinking breeding grounds of sodomy’. Years later, Lipsey came across a Crosland speech and realised he had misheard the last word. It should have been ‘snobbery’.

Fáilte Romhat … words of welcome above the door of a pub in Doonbeg in Co Clare (Photograph: Patrick Comerford)

Today’s Prayers (Thursday 9 July 2026):

In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme was introduced on Sunday with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya.

The USPG prayer diary today (Thursday 9 July 2026) invites us to pray:

God of truth, grant us the courage to face division with humility, honesty, and compassion. Lead communities towards justice, healing, and unity.

The Collect of the Day:

Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.

Additional Collect:

Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.

Yesterday’s reflections

Continued tomorrow

A welcome sign at Terminal 4 in Heathrow Airport (Photograph: Patrick Comerford, 2026)

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

Daily prayer in Christmas 2025-2026: 11, Sunday 4 January 2026, Second Sunday of Christmas (Christmas II)

‘Eleven pipers piping’ … the organ by JW Walker in the west gallery of Saint Martin-in-the-Fields Church in Trafalgar Square in London (Photograph: Patrick Comerford)

Patrick Comerford

On the Eleventh day of Christmas my true love sent to me … ‘eleven pipers piping, ten lords a-leaping, nine ladies dancing, eight maids a-milking, seven swans a-swimming, six geese a-laying, five golden rings, four colly birds, three French hens, two turtle doves, and a partridge in a pear tree’.

We are still in the season of Christmas, which is a 40-day season that lasts not until Epiphany (6 January), which some parishes may celebrate tomorrow, but until Candlemas or the Feast of the Presentation (2 February).

Today is the Second Sunday of Christmas (Christmas II), although many parishes and churches may transfer their celebrations of Epiphany to today. I hope totake part in the Epiphany Eucharist in Saint Mary and Giles Church, Stony Stratford, later this morning. The celebrations hopefully include the traditional Epiphany ‘chalking’ of the church doors.

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, 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.

‘Eleven pipers piping’ … a lone piper busking at Waverley Bridge in Edinburgh (Photograph: Patrick Comerford)

John 1: [1-9,] 10-18 (NRSVA):

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God. 3 All things came into being through him, and without him not one thing came into being. What has come into being 4 in him was life, and the life was the light of all people. 5 The light shines in the darkness, and the darkness did not overcome it.

6 There was a man sent from God, whose name was John. 7 He came as a witness to testify to the light, so that all might believe through him. 8 He himself was not the light, but he came to testify to the light. 9 The true light, which enlightens everyone, was coming into the world.

10 He was in the world, and the world came into being through him; yet the world did not know him. 11 He came to what was his own, and his own people did not accept him. 12 But to all who received him, who believed in his name, he gave power to become children of God, 13 who were born, not of blood or of the will of the flesh or of the will of man, but of God.

14 And the Word became flesh and lived among us, and we have seen his glory, the glory as of a father’s only son, full of grace and truth. 15 (John testified to him and cried out, ‘This was he of whom I said, “He who comes after me ranks ahead of me because he was before me”.’) 16 From his fullness we have all received, grace upon grace. 17 The law indeed was given through Moses; grace and truth came through Jesus Christ. 18 No one has ever seen God. It is God the only Son, who is close to the Father’s heart, who has made him known.

‘Eleven pipers piping’ … a pipe band in a parade in Doonbeg, Co Clare (Photograph: Patrick Comerford)

Today’s Reflections:

The Christian interpretations of the song ‘The 12 Days of Christmas’ often see the 11 pipers piping as figurative representations of the 11 faithful disciples, counting out Judas: Peter, Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot and Jude.

It is interesting that when artists depict the pipers piping they seem to opt for Scottish pipers or pipers in military bands, but never draw on the pipes of church organs.

The Gospel reading this morning (John 1: [1-9,] 10-18) should be familiar reading for most of us during these weeks: the third option for the Gospel reading at the Eucharist on Christmas morning was John 1: 1-14; and on New Year’s Eve (31 December 2025), the Gospel reading was John 1: 1-18.

The first chapter of Saint John’s Gospel can be divided in two parts: the Prologue (verses 1-18) and a second part (verses 19-50) that shows that Saint John the Baptist was preparing for the coming of the Messiah.

The Prologue is an introduction to the Gospel as a whole. It tells us that the Logos is God and acts as the mouthpiece (Word) of God ‘made flesh’, sent to the world in order to be able to intercede for humanity and to forgive human sins.

The Prologue is of central significance to the doctrine of the Incarnation. The Prologue can be compared with Genesis 1, where the same phrase, ‘In the beginning …’, first occurs along with the emphasis on the difference between the darkness and the light.

The opening phrase, Ἐν ἀρχῇ ἦν ὁ λόγος (En arche en ho logos), ‘In the beginning was the Word’, is one of the most dramatic opening lines in any great work of literature. And for many, the Fourth Gospel, Saint John’s Gospel, is one of the great works of literature, as well as being my favourite book in the Bible.

The author of this Gospel was identified by Saint Irenaeus as Saint John the Beloved, Saint John the Divine, or Saint John the Theologian, who lived in Ephesus until the imperial reign of Trajan (ca 98 CE).

As a boy, Irenaeus had known Saint Polycarp, who was Bishop of Smyrna, near Ephesus, and who is said to have been a disciple of Saint John. Ever since then, the tradition of the Church has identified this John as the author of the Fourth Gospel.

The narrative translations with which we are so familiar often miss the poetic and dramatic presentations of this Gospel. We are all familiar with the dramatic presentation of the Prologue to this Gospel as the Gospel reading on Christmas Day. But the Prologue is first and foremost poetry. It is a hymn – a poetic summary – of the whole theology of this Gospel, as well as an introduction to it.

Raymond Brown has presented a translation from the Greek of the Prologue in poetic format:

1 In the beginning was the Word;
the Word was in God’s presence,
and the Word was God.
2 He was present with God in the beginning.
3 Through him all things came into being,
and apart from him not a thing came to be.
4 That which came to be found life in him,
and this life was the light of the human race.
5 The light shines on in the darkness,
for the darkness did not overcome it.

(6 Now there was a man sent by God, named John 7 who came as a witness to testify to the light, so that through him all might believe – 8 but only to testify to the light, for he himself was not the light.)

9 He was the real light
that gives light to everyone;
he was coming into the world.
10 He was in the world,
and the world was made by him;
yet the world did not recognise him.
11 To his own he came;
yet his own people did not accept him.
12 But all those who did accept him,
he empowered to become God’s children –
those who believe in his name,
13 those who were begotten,
not by blood,
nor the flesh,
nor human desire,
but by God.
14 And the Word became flesh
and made his dwelling among us.
And we have seen his glory,
the glory as of an only Son coming from the Father,
rich in kindness and fidelity.

The Prologue lays the foundations for the development of the ‘realised eschatology’ of the Fourth Gospel. When Saint John speaks later of life in the sense of ‘eternal’ life, the Prologue has already established that from the beginning in Christ the eternal God and source of life is present and is among men and women for that purpose. In Christ, God enters into all the ambiguities, difficulties, and trials of human life. He comes to live among his people as one of them, revealing God at first hand, and offering new life as the source of life from the beginning.

The writer relates the Logos in turn to God (verses 1, 2); creation (verses 3-5); the world and its response (verses 6-9); his own people (verses 10, 11); his children (verses 12-13); a specific circle of disciples and witnesses (verse 14); and, later in the Prologue, to a particular historical person, Jesus Christ (verse 17). Finally, in verse 18, the intimacy of the relationship of the Logos to the Father is re-emphasised in language similar to that used in John 13: 23-25 to describe the intimacy between ‘the beloved disciple’ and Christ himself.

The Prologue is a model and a summons to us to think carefully and deeply about the implications of the Incarnation and to apply this concept in all its comprehensiveness to our life and our world. For all its broad, cosmic scope, the Prologue presents a direct and personal question to readers of all times: will the one who reads believe, and share in the fullness of grace given by the One who has come from the Father to dwell among us?

Pages from Saint John’s Gospel in the first complete hand-written and illuminated Bible since the Renaissance, in the Holy Writ exhibition in Lichfield Cathedral in 2014 (Photograph: Patrick Comerford)

Today’s Prayers (Sunday 4 January 2026, Christmas II):

The theme this week (4-10 January 2026) in Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), is ‘Hidden Histories’ (pp 16-17). This theme is introduced today with a Programme Update by Matthew Anns, Senior Communications and Engagement Manager at USPG, who writes:

‘We cannot overlook the importance of the spiritual dimension of reparative justice.’

Reparations to atone for the era of empire and the transatlantic slave trade have gained more mainstream support in recent years. But conversations too often miss out on the fact that spirituality is at the very root of human healing and reconciliation – the core tenets of reparation.

Daniel Eshun, Senior Lecturer, Chaplain, and Dean of Chapel at Whitelands College, University of Roehampton, London, highlights that it is almost impossible to talk about reconciliation or forgiveness, or to even make an apology, without understanding the spiritual foundation of these concepts. Only then will post-traumatic growth be accessible for those who have been traumatised.

At the launch of Renewal and Reconciliation: The Codrington Project in 2024, Daniel led an interfaith liturgy to recognise that people worship God in different ways and that God’s dignity is reflected in everyone. Interfaith liturgy is important for reparative justice because it listens to and values different voices, helps heal relationships, and reminds us that respecting each person is part of true reconciliation.

The 10-15-year project between USPG and the Codrington Trust aims to take reparative action in response to USPG’s shameful links to slavery through its ownership of the Codrington Estates – one of the largest sugar plantations in Barbados – which included over 300 enslaved people.

Since the launch of the project, land transfers have been completed, and several tenants are now living on the grounds of Codrington College, archaeological field schools using cutting-edge technology have discovered several burial sites, and digitised archives have given the local community unprecedented access to important historical documents to being the process of reconciliation and healing.

The USPG Prayer Diary today (Sunday 4 January 2026, Christmas II) invites us to read Colossians 3: 13 and meditate on the importance of forgiveness: Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive.

The Collect:

Almighty God,
in the birth of your Son
you have poured on us the new light of your incarnate Word,
and shown us the fullness of your love:
help us to walk in his light and dwell in his love
that we may know the fullness of his joy;
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.

The Post-Communion Prayer:

All praise to you,
almighty God and heavenly king,
who sent your Son into the world
to take our nature upon him
and to be born of a pure virgin:
grant that, as we are born again in him,
so he may continually dwell in us
and reign on earth as he reigns in heaven,
now and for ever.

Additional Collect:

God our Father,
in love you sent your Son
that the world may have life:
lead us to seek him among the outcast
and to find him in those in need,
for Jesus Christ’s sake.

Yesterday’s Reflections

Continued Tomorrow

‘The light shines in the darkness, and the darkness did not overcome it’ (John 1: 5) … sunset on the Sarawak River in Kuching (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

How Georgie Comerford played football for four counties and two provinces

George (‘Georgie’) William Comerford (1911-1988), a member of An Garda Síochána, played football for Clare, Louth, Dublin and Kildare, and for Munster and Leinster

Patrick Comerford

During my visits to Co Clare and Co Galway in recent weeks as part of this summer’s continuing ‘road trip,’ I have visited a number of houses associated with the Comerford family in places such as Spanish Point, Miltown Malbay, Ennistymon, Kilfenora and Kinvara.

Over the next few weeks, I hope to revise and update my family trees for different branches of the Comerford family in Co Clare and Co Galway. However, one well-known Comerford in Co Clare, with family connections in Limerick, seemed to continue to evade my efforts to find his place on the family tree.

George (‘Georgie’) William Comerford (1911-1988) was a member of An Garda Síochána and was a well-known Gaelic footballer who is remembered as Miltown Malbay’s greatest-ever footballer. He played football for four counties – Clare, Louth, Dublin and Kildare; and he played inter-provincial football for two provinces – Munster and Leinster.

Georgie Comerford was born in Whitegate, Co Clare, on 25 January 1911. But despite his name, he does not seem to have been closely related to two similarly-named contemporaries: George Comerford, who was a publican in Doonbeg, Co Clare; and George Comerford, whose father, Harry Comerford, was the station master in Ennistymon.

Instead, this Georgie Comerford’s father was Daniel Comerford (1866-1913), a sergeant in the Royal Irish Constabulary, and his grandfather was John Comerford, a farmer in Loughtagne, near Stradbally, Queen’s County (Co Laois).

Daniel Comerford was born on 2 January 1866 near Stradbally. He joined the Royal Irish Constabulary on 22 November 1888 and was posted to Co Limerick on 29 June 1889. On 12 July 1898, Daniel married Mary Anne Murphy, daughter of Thomas Murphy, carpenter, in Saint Michael’s Church, Limerick.

When he married, Daniel was transferred from Co Limerick to Co Clare, and he was an RIC constable, living at Ennis Road, Miltown Malbay, Co Clare, in 1901 and 1906.

Daniel was promoted Acting Sergeant on 1 January 1908 and became Sergeant-in-Charge of Quin RIC Station. Later that year, he was transferred to Whitegate RIC Station and was promoted to Sergeant on 1 October 1909. He was Sergeant-in-Charge of Whitegate RIC Station in 1908-1913.

Daniel died on 24 October 1913, at Whitegate, Co Clare, and was buried in Clonrush. His family then returned to Miltown Malbay, where Mary Anne died on 20 December 1946.

Mary Anne and Daniel Comerford were the parents of seven children:

1, John Alphonsus Comerford (1899-1902), born Limerick City 2 June 1899, died 2 December 1902, buried Ballard, Milton Malbay.
2, Thomas Gerard Comerford (1900-1900), born 24 July 1900, died 27 August 1900.
3, Eleanor Maud (1901-1986), born Miltown Malbay 13 June 1901, died 1986.
4, Daniel Christopher Comerford (1903-1980).
5, Joseph Comerford (1905-post 1930), born Miltown Malbay, 4 May 1905.
6, Michael Henry Comerford (1906-1906), born Miltown Malbay 29 April 1906, died 19 June 1906.
7, George (‘Georgie’) William Comerford, the famous Co Clare footballer.

The eldest surviving son, Daniel Christopher Comerford (1902-1980), was born Miltown Malbay on 10 December 1902. On 4 August 1922, he joined the new National Army as an infantry private, during the Irish Civil War.

Daniel emigrated to New York in 1925 and lived there for at least five years before returning to Miltown Malbay. In the 1930 census, Daniel and his brother Joseph are recorded as living in Astoria, Queens, with their cousins the Furlongs.

Daniel returned to Co Clare and he married in Miltown Malbay on 7 June 1939 Emelia (Amy) Wilson (1907-2003), a daughter of Leonard Wilson (1867-1932) from Portadown, Co Armagh. Leonard joined the RIC in 1888 and was posted to Clare that year. He married Bridget McMahon (1865-1934) in Miltown Malbay and was posted to Co Limerick in 1898. While he was stationed in Limerick, Bridget ran the family business, Wilson’s Pub, on Main Street, Miltown Malbay. Leonard was promoted Acting Sergeant on 1 October 1902 and Sergeant on 1 December 1905. He retired in April 1913, and when he died on 10 April 1932, he was buried in the Church of Ireland churchyard in Miltown Malbay.

Sergeant Daniel Comerford’s youngest child, Georgie Comerford, was born in Whitegate, Co Clare, on 25 January 1911, and he was only two when his father died. He attended primary school in Miltown Malbay and secondary school in Ennistymon. Miltown won the first minor championship in Co Clare in 1924, and won it again in 1926 and 1927. Georgie Comerford was on all those teams and played with the Clare minors in 1929 when they won the All-Ireland.

He joined the Garda Síochána in the late 1920s. He was the only non-Kerry player on the victorious Munster Railway Cup team in 1931, when all other 14 team members were from Co Kerry. He was a member of the Ireland selection for the Tailteann Games in 1932, representing his native Co Clare.

He played in the All-Ireland final for Dublin at Croke Park in 1934, when Galway scored 3-05 to Dublin’s 1-09. He also won a Railway Cup medal with Leinster in 1935, this time representing Dublin.

As a garda, he was stationed in Athy, Co Kildare, for a number of years in the mid-1930s. He captained the senior championship winning team in 1937, and played for Co Kildare in the Leinster Final in 1938, when, for the second time in three years, Kildare were defeated by Laois.

When he was in his mid-40s, George Comerford played football for Co Louth and won a championship with Dundalk Gaels in 1945. In retirement, he returned to live in Co Clare. He died on 20 July 1988 in Miltown Malbay and was buried in Ballard Cemetery.

Updated: 17 August 2022

Georgie Comerford is remembered as as Miltown Malbay’s greatest-ever footballer … he played for four counties and two provinces

Joe Biden’s Irish ancestry is part of a long tradition among US Presidents

A colourful street scene in Carlingford, Co Louth … Owen Finnegan and Jane Boyle were married in Carlingford in 1839 (Photograph Patrick Comerford)

Patrick Comerford

Joe Biden is due to be inaugurated as the 46th President of the United States later this month, in a public ceremony in front of the Capitol Building in Washington on Wednesday 20 January.

Already, links to the new president have been claimed by Co Louth, Co Mayo, and – more recently – Co Wexford. According to genealogist John Hamrock, all eight of Joe Biden’s great-great-grandparents on his mother’s side were born in Ireland in the first half of the 19th century and two great-grandparents on his father’s side were born in Ireland too.

Joseph Robinette Biden jr was born on 20 November 1942 in Scranton, Pennsylvania. His parents, Joseph Robinette Biden Sr and Catherine Eugenia (Jean) Finnegan, were married in 1941, and he grew up in a family steeped in Irish culture and values.

He once told RTÉ: ‘My grandfather and grandmother Finnegan, all my mother’s brothers, and my father told us about the courage and commitment it took for our relatives to emigrate from Ireland – in the midst of tragedy to distant shores, where they didn’t know what awaited them. It took great courage.’

His closest link to Ireland is his great-grandfather, James Finnegan, who emigrated from Carlingford, Co Louth, as a child in 1850, and his great-grandmother, Catherine Roche, who left Taghmon, Co Wexford, in the 1840s.

* * *

Saint Munn’s Church, Taghmon, Co Wexford … the hymnwriter Henry Francis Lyte was a curate while the Roche family was living in Taghmon (Photograph Patrick Comerford)

The family history research company Ancestor Network has carried out extensive research into the new President’s family tree. According to the genealogist John Hamrock, he has strong Irish roots. In the way Americans calculate or define Irish identity, President Biden is five-eighths Irish, with ten of his 16 great-great-grandparents born in Ireland.

John Hamrock’s research shows all eight of Joe Biden’s great-great-grandparents on his mother’s side were born in Ireland in the first half of the 19th century, and two great-grandparents on his father’s side were born in Ireland too.

Jean Finnegan was the daughter of Ambrose Joseph Finnegan and Geraldine Blewitt, who were married in 1909. Ambrose Finnegan was born in 1884, the son of Catherine (Roche) and James Finnegan, who lived in New York and moved to Scranton, Pennsylvania.

Ambrose Finnegan’s parents, Owen and Jane Finnegan, were from the Cooley Peninsula, near Carlingford, Co Louth. Owen Finnegan was born ca 1820, and while no record of his baptism survives, his parents may have been James Finnegan and Mary White. Owen Finnegan and Jane Boyle were married in 1839 in Carlingford. He emigrated to New York in 1849, and his wife Jane arrived a year later, with three children, James (7), Stephen (5) and Patrick (infant). Jane died in 1874 and Owen died in 1875.

Another son, Ambrose Joseph Finnegan, later married Catherine Roche, whose parents, Thomas and Roche and Bridget (née Fox), were from Taghmon, Co Wexford. Thomas Roche, who was born in 1813, was a stonemason. His daughter Catherine Roche emigrated from Taghmon in the 1840s; she later married Ambrose Joseph Finnegan, and they are great-grandparents of Joe Biden.

Paul Roche from Camolin, Co Wexford, uncovered Mr Biden’s connections with Taghmon and other parts of Co Wexford, going back seven generations to Maurice Roche, whose son Patrick married Mary Roche from Taghmon. Thomas and Bridget (Fox) Roche emigrated to America with their daughter Catherine, who married Ambrose Finnegan.

Sunset on the River Moy … Edward Blewitt was living in Ballina in the 1820s and 1830s (Photograph Patrick Comerford)

* * *

The Blewitt family also had strong Irish connections. Geraldine Blewitt’s four grandparents – Patrick Blewitt and Catherine (Kate) Scanlon, and James Stanton and Mary Arthurs – were all born in Ireland.

The Blewitt and Scanlon families were from Rappacastle, near Ballina, Co Mayo. Joe Biden’s great-great-great-grandfather, Edward Blewitt, emigrated to the US in 1851 on the SS Excelsior. He left Ireland with his wife Mary Mulderrig (sometimes given as Redington) and their seven children, including Patrick Blewitt, then 18, who is Joe Biden’s great-great-grandfather.

The Blewitt family from Rappacastle was living in Ballina by the 1820s. Edward Blewitt was a brickmaker, supplying bricks for the building of Ballina Cathedral in 1827, and his son Patrick Blewitt was baptised in Ballina in 1832.

Edward is thought to have worked with the Ordnance Survey in Mayo in the 1830s, and the family left Ballina for neighbouring Ardagh after an outbreak of cholera in Ballina, before moving to America.

Joe Biden also has Irish ancestors on his father’s side of the family. His great-great-grandparents, John Hanafy and Mary Ward, were born in Ireland. Mary Ward’s parents – Joe Biden’s great-great-great-grandparents – John and Mary Ward, were from Co Galway.

Today, Mr Biden’s Irish relations through the Finnegan family include the Ireland rugby internationals Rob and Dave Kearney. Their father, David Joseph Donald Kearney, is a fifth cousin of the president-elect, according to research out by Epic, the Irish Emigration Museum.

Kamala Harris and
an Irish slaveholder

The new Vice-President, Kamala Harris, has strong family roots in Jamaica through her father and in India through her mother. But Irish genealogists recently explored whether her great-grandmother from Jamaica, Iris Finegan, had another Irish link to match Joe Biden’s links with Louth, Wexford and Mayo.

However, if there is an Irish link in Kamala Brown’s ancestry, it is most likely through Hamilton Brown, who was from Co Antrim.

Her father, Professor Donald J Harris, is the son of Beryl and Oscar Harris, known to the family as ‘Miss Beryl’ and ‘Maas Oscar’. His paternal grandmother, Christiana Brown, was known as ‘Miss Chrishy’ and his maternal grandmother, Iris Allen or Finigan, was ‘Miss Iris.’

He has told how Miss Chrishy was a ‘descendant of Hamilton Brown, who is on record as a plantation and slave owner and founder of Brown’s Town.’ The Harris family was based in Orange Hill, Brown’s Town.

Kamala Harris’s great-grandmother Christiana Brown was born about 1881. According to Donald Harris, she was a descendant of Hamilton Brown, a slave owner and the founder of Brown’s Town.

* * *

The grave of Hamilton Brown in Jamaica … was the slaveowner from Co Antrim an ancestor Kamala Harris? (Photograph: Find a Grave)

Hamilton Brown was an Ulster Presbyterian and settled in Jamaica when he was about 20. He became a prominent plantation and slave owner, and was a lawyer and a member of the Jamaican Assembly. He was described as ‘an ignorant, brutish and fiend-like man, well calculated to be a member of the House of Assembly or any house disposed to uphold slavery.’

Hamilton Brown campaigned vigorously against the abolition of slavery and resented ‘the interference of the home government with their slaves.’ At the abolition of slavery in 1834, Brown was associated with compensation claims involving more than 1,000 slaves. He returned to Ireland to recruit new labourers in Ballymoney, Kildare and Limerick to replace the slaves on his plantations.

Brown died on 18 September 1848, and he is buried at Saint Mark’s Anglican Church in Brown’s Town.

Donald J Harris’s father, Kamala Harris’s grandfather, was born on 5 April 1914 and at birth was named Oscar Wilde Brown, perhaps as a tribute to the Irish writer. But his birth was re-registered as Oscar Joseph Harris in 1950. Meanwhile, the connection between Hamilton Brown and Kamala Harris remains unproven.

Biden’s links with
the Wexford Kennedys

The ‘Emigrant Flame’ on the Quays at New Ross, Co Wexford … the great-grandparents of John F Kennedy and Joe Biden may have left New Ross for America around the same time (Photograph Patrick Comerford)

Paul Roche was amazed when he came across Joe Biden’s links with Co Wexford. Already Co Wexford had one of the most significant connections with any American president in John Fitzgerald Kennedy, whose great-grandfather, Patrick Kennedy, was from Dunganstown, Co Wexford.

‘Where the Roches lived was only 18 miles from Dunganstown,’ he told the Wexford People. ‘Both great-grandparents possibly left New Ross around the same time for America.’

One genealogist said, ‘it’s fair to say’ that Joe Biden is ‘the most Irish of Irish presidents since John F Kennedy.’ The Kennedys were from Co Wexford and the Fitzgeralds from Bruff, Co Limerick.

Thomas Fitzgerald from Bruff emigrated to Boston and married Rosanna Cox from Co Cavan. Their son, John Francis (‘Honey’) Fitzgerald, was Mayor of Boston, and the father of Rose Kennedy, mother of the brothers John F, Bobbie and Ted Kennedy.

* * *

The John F Kennedy memorial and sculpture on the quayside in New Ross (Photograph Patrick Comerford)

In all, 22 US Presidents to date have Irish ancestry, from parents to seven times great grandparents and the children of immigrants. Although none was actually born in Ireland – if they were, they would not be eligible for the Presidency – many have come back to Ireland to visit their ancestral homes.

Andrew Jackson, the seventh President (1829-1837), was the first with Irish ancestry. He was born in 1767 to parents who emigrated from Carrickfergus just two years earlier with their two Irish-born sons. His father died at 29, just a few weeks before his birth.

James Buchanan also had Irish parents. His father, also James Buchanan, emigrated from Milford, Co Donegal, in 1783, and he raised James and his ten siblings in Pennsylvania.

Other presidents with immediate Irish ancestry include James Knox Polk, Ulysses S Grant, William McKinley, Theodore Roosevelt, Woodrow Wilson, Ronald Reagan, the Bush father and son, and – of course – Bill Clinton and Barack Obama.

As for Donald Trump, his only connection with Ireland seems to be his golf resort in Doonbeg, Co Clare. And that is probably more than enough.

The Trump golf resort in Doonbeg, Co Clare … Donald Trump’s only connection with Ireland (Photograph Patrick Comerford)

This feature was first published in January 2021 in the ‘Church Review’ (Dublin and Glendalough)

‘If you are not big enough to lose, you are not big enough to win’

Is the Trump golf resort in Doonbeg going to close before climate change brings down another small part of the Trump Empire? (Photograph: Patrick Comerford, 2020)

Patrick Comerford

My desk-top calendars is one of those tear-away calendars with a combination of pithy and witty quotes, Christmas-cracker-style witticisms, and miscellaneous recollections of the ‘on-this-day’ sort. At the weekend, there is just one page for the two days, Saturday and Sunday.

I sometimes only get to read these one-liners when I tear off the previous day’s page the following morning. But I was struck this weekend that two combined citations for yesterday and today say:

‘Mary Robinson was elected Ireland’s first woman president – 1990’

and:

‘If you are not big enough to lose, you are not big enough to win.’

Yes, it is worth celebrating that the United States has elected its first woman Vice-President; but it’s reassuring to be reminded that the Republic of Ireland is a full generation – 30 years – ahead of the US when it comes to being progressive on women’s place in politics.

And it is salutary to think that in his refusal to concede he has lost, Donald J Trump is not even big enough to accept the candid kitchen advice given on a tearaway calendar: ‘If you are not big enough to lose, you are not big enough to win.’

Even when Trump gives way, it’s not all over. He remains in office for the best part of the next three months, and I do not doubt that he is capable of wreaking untold damage during that time.

There was an American colloquialism that, despite its now apparent sexism, became almost a proverb: ‘It ain’t over ’til the fat lady sings.’

And this saga in America is probably not over until somebody sings to the point that Trump goes to jail.

One of the reasons that Trump has been so reluctant and so begrudging when it comes to conceding victory to Joe Biden must be his fear of ending up in jail.

Steve Bannon has yet to be arrested for his remarks a few days that amounted to incitement to murder. Demagoguery is hardly a criminal offence. But is Trump going to be arrested for inciting riotous behaviour, inciting racist hatred or abuse of office?

There is still a possibility that over the next few weeks that he resigns, Pence succeeds as President, and signs a presidential order that pardons Trump of any criminal offences in office, icluding tax fraud, abuse and misuse of office and criminal conspiracy. But that does not prevent civil actions for rape, assault, and reckless trading.

He owes hundreds of millions to people who have helped him build his businesses but who have never been paid. Forbes reportedly recently that lenders will expect his businesses to pay back an estimated $900 million in the next four years, an alarmingly accelerated timetable that involves more than twice as much debt as the president previously indicated. he inflated his assets togain loans, and deflated them when it came his tax liabilities.

How long can Mar a Lago survive?

Is the Trump golf resort in Doonbeg going to close before the climate change that Trump denies sees the sand dunes below erodes, bringing down another small part of the Trump Empire?

How Trump’s dream is a nightmare inflicted on the coast of Co Clare

The Trump Hotel at Doonbeg … a carbuncle on the dunes or a haunting from Hogwarts? (Photograph: Patrick Comerford, 2020)

Patrick Comerford

I know it is my prejudice that allows me to think that the Trump Hotel looms like a series of carbuncles above the sand dunes in Doonbeg. Others are much kinder, and they compare the stark, formidable buildings to a Scottish baronial-style castle or even to a set for Hogwarts.

But if the hotel looks like a remote or threatening castle in Scotland, this is accidental and bears no connections with Trump’s Scottish ancestry on his mother’s side of the family. Trump bought this place in 2014 for £15 million. But it had been part of the Co Clare landscape for at least 12 years before as the Lodge at Doonbeg.

Three of us visited Doonbeg on Saturday afternoon, after taking the ferry across the Shannon estuary from Tarbert to Killimer. It was a blustery afternoon, and we decided to go for a walk on the long sandy beach at Doonbeg rather than walking around the Marina in Kilrush.

During Trump’s visit to Ireland last year, it seemed the people of Doonbeg were proud of their links with the megalomaniac 45th president of the US. But today there are no signposts leading to the hotel and golf course, and it might be possible to miss altogether but for the fact that its outline can be seen in the distance, off the road out of Doonbeg to Ennistymon.

The signs at the gate at the Trump Hotel warn about Covid-19 and tell visitors to wear face-masks (Photograph: Patrick Comerford, 2020)

A narrow, one-track road leads down to the site and to the beach, and when we arrived at the car park in front of the hotel that serves the long, sandy beach, it seemed an irony that the only visible sign inside the sturdy forbidding gates was one listing precautions in this time of the Covid-19 pandemic, including a reminder to visitors to wear a facemask.

The gates closed shut before I could get a closer photograph of the sign that shows Trump’s business shows more regard for its customers in Ireland than he shows for his people in the US, and that Trump’s business shows more regard for legislation in Ireland than he shows for democratically-elected state governors and governments in the US.

The links-type course north of Doonbeg was designed by Greg Norman and opened in 2002. Trump bought the lodge and golf club in 2014 for a reported €15 million, including a 5-star hotel with 218 hotel suites, a spa, reception rooms, several restaurants and some cottages.

But a report filed by the receivers – David Hughes and Luke Charleton of accounting firm Ernst & Young – shows that the proceeds from the sale of the golf resort amounted to slightly more than €8.7 million. The sale to Trump did not include a number of luxury suites sold to investors during the boom and leased back to the hotel. They bought those suites as investments, expecting to generate annual rental income and capital appreciation. Some 47 suites had been sold to investors at prices ranging between €1.2 million and €1.8 million.

During the 2016 presidential campaign, Trump claimed told the rally that he bought the complex during an economic downturn in Ireland and that it was a good investment.

It sounded like a carpet-bagger’s boast, but once again fact-checking shows this to be another Trump lie: the Irish economy had come out of recession by 2014. After the bailout exit, the Irish economy had started to recover, recording growth of 4.8% in 2014, national debt fell to 109% of GDP and the budget deficit fell to 3.1% in the fourth quarter of 2014. During 2015, unemployment fell from 10.1% to 8.8%, while the economy grew by an estimated 6.7%.

By November 2015, exchequer receipts were €3 billion ahead of target and that the government's tax revenues had risen by 10.5% throughout 2015.

They are figures that Trump has failed to match in the US during his four years in office.

Trump asked that campaign rally at Kiawah Island in South Carolina: ‘So Doonbeg, you know about Doonbeg?’

His questions drew a yelp from the crowd: ‘Yeah!’

‘We spent a lot of money on making it just perfecto and now it’s doing great,’ he told them. ‘But I don’t care about that stuff anymore. It is like small potatoes, right.’

The reference to ‘small potatoes’ was possibly an intended racist reference to the Irish potato famine that ranks alongside his reference to Covid-19 as ‘Kung Flu’ and the ‘China Flu.’

To rub salt into the wound, he added: ‘But I don’t care about it. I care about making America great again. That’s what I care about.’

It is hard to fathom that Trump does not care about the landscape and the beauty around Doonbeg (Photograph: Patrick Comerford, 2020)

It is hard not to care about the landscape and the beauty around Doonbeg.

But if Trump does not care ‘about that stuff’ any more, it makes me wonder why he bothered to stop off there during his visit to Ireland last year. Even further beyond belief is that the business has applied for permits to build a 2.8 km sea wall to protect the property, citing ‘global warming and its effects’ – although Trump himself denies the existence of global warming.

The plan has drawn strong opposition because of concerns that it would adversely affect the Special Area of Conservation status of the site. The application was withdrawn in December 2016. A year later, in December 2017, permission was granted for two smaller barriers, of 630 and 260 metres. But that permission was appealed too, along with requests to build 53 holiday cottages, a leisure centre, and a restaurant.

In the same speech, Trump complained about the US drug company Pfizer and other firms moving to Ireland because their US taxes were ‘too high.’ But he saw no moral contradiction in using the resort in Doonbeg to roll over his own cash and to benefit from Irish tax incentives.

Admittedly, it is not possible to assert this with confidence as long as Trump refuses to disclose his tax returns, but – given his recent use of troops to clear people off the streets of Washington so he could have an egregious photo-opportunity with a Bible outside a church he never attends – ‘moral’ and ‘conscience’ are two words that do not come to mind immediately when I think about Trump.

Trump pledged to invest up to €45 million in Doonbeg and create hundreds of jobs. He said he would transform Doonbeg into a ‘truly iconic’ golf destination. But, while he returned to inspect his investment in June 2019, it looked lonely and forlorn on Saturday, with just a few golfers on the course and no indication that the restaurant had reopened or that the hotel was taking bookings.

Instead, the greatest investment in Doonbeg has been made by Irish people who were spending their money there on Saturday afternoon. Doonbeg has a large number of highly-rated restaurants, and all we were booked out by the time we started looking for a table for three when they opened at 6 p.m.

We returned through Kilrush to catch the evening ferry at Killimer.

The seven-arched stone bridge that crosses the Doonbeg River and divides the village (Photograph: Patrick Comerford, 2020)

A lockdown ‘virtual tour’ of a dozen Comerford and Quemerford family homes

An artist’s impression by Struan Robertson of Ballybur Castle, the Comerford ancestral home near Cuffesgrange, Co Kilkenny

Patrick Comerford

The lockdown introduced as a response to the Covid-19 pandemic continues to grip most of Europe, and the latest discussions indicate there may be no travel from Ireland to other parts of Europe for the rest of 2020.

But I can still travel in my mind’s eye. And, so, in recent months I have been posting a number of ‘virtual tours,’ inviting you to join me in ‘virtual tours’ of churches, monasteries, synagogues, historic sites, and even pubs and restaurants across Europe.

This evening I invite you to join me in a ‘virtual tour’ with a genealogical theme, visiting a dozen or more ancestral homes of the Comberford family. Most of these are in the Lichfield and Tamworth areas, but some are a little further out in Staffordshire: one or two are in Warwickshire, and one is in Shropshire.

I hope to follow this evening’s ‘virtual tour’ later with a ‘virtual tour’ of ancestral homes of different branches of the Quemerford and Comerford families.

1, Quemerford House, Calne, Wiltshire:

Quemerford House, at the heart of Quemerford village on the edges of Calne in Wiltshire (Photograph: Patrick Comerford)

The Comerford family in Ireland takes its name from the village of Quemerford, on the edges of Calne in north Wiltshire.

Although the Comerford family never lived at Quemerford House, this house is the main home in the village from which the family takes its name.

According to etymologists, the name is derived from the Old English Cynemaeres-ford, meaning the ford or river crossing at the royal (cyne) boundary (maere) or lake (mere). The 19th century Wiltshire historian and antiquarian, Canon John Edward Jackson, said the name had been written ‘fantastically’ as Quemerford as far back as the reign of Edward I, and pointed out that it had been written also as Comerford and Kemerford. The etymologist Ekwall notes the early variants of the name include Camerford (1204), Kemerford (1226-1228), Quemerford (1240-1245), Cameresford (1292) and Quemerforde (1294).

The village of Quemerford, a suburb of Calne in Wiltshire (Photograph: Patrick Comerford, 2012)

Philip de Quemerford, sometimes recorded as Philip of Cummerford, a lawyer from Calne, was living permanently in Co Kilkenny from the beginning of the 14th century, and was attorney to John de Earleye in 1302. The last mention of the Quemerford family in the Calne area of Wiltshire is on 17 March 1344.

But the spelling Quemerford continued to be used by the family into the 15th century, and sometimes even in the 16th and early 17th century. That spelling gave way to Comerford through continuing contacts with the Comberford family in Staffordshire, and the conflation of the two family trees by later genealogists.

2, Ballybur Castle, Co Kilkenny:

Balllybur Castle, Co Kilkenny … the 16th century ancestral home of the Comerford family (Patrick Comerford)

Ballybur Castle, near Cuffesgrange, halfway between Callan and Kilkenny, was the principal Comerford family home in Co Kilkenny for generation.

Richard de Quemerford (fl 1434-1457) held his lands from James Butler, 5th Earl of Ormond and 1st Earl of Wiltshire, in 1434, and was working for the Butlers in Waterford and Carlow.

He appears to have been the ancestor of the Ballybur branch of the family, and many other branches of the family. Ballybur Castle was built in that century, and Richard ‘Roe’ Comerford, who inherited Ballybur Castle ca1532.

The vaulted bedroom on the third floor of Ballybur Castle was once the private chapel of the Comerford family (Photograph: Patrick Comerford)

However, Richard Comerford of Ballybur Castle has often been identified with Rochard Comberford of Comberford Hall and Bradley in Staffordshire, and a former bursar of Saint John’s College, Cambridge, giving rise to many confusions in the family tree.

Ballybur Castle remained the main Comerford family residence until it was confiscated from John Comerford during the Cromwellian confiscations in the 1650s. It was the home of a branch of the Mansergh family for generations, and now belongs to the Gray family, who have restored it and made it a popular wedding venue.

3, Danganmore Castle, Co Kilkenny:

The ruins of Danganmore Castle, once owned by the Comerford family, are incorporated into the Forrestal family home (Photograph: Patrick Comerford)

Danganmore Castle is another Comerford family castle in Co Kilkenny, associated with a branch of the Comerford family of Ballybur.

Richard ‘Boy’ Comerford (died 1622), younger son of Richard ‘Oge’ Comerford of Ballybur (died ca 1579/1580) and younger brother of Thomas Comerford of Ballybur, moved to Danganmore Castle by the early 1570s.

Later, Joseph Comerford, who bought a château in France in the early 18th century and with it the title of Marquis d’Anglure, claimed the head of the Comerford family held the ‘Palatine’ title of Baron of Danganmore. But there never was such a title or peerage.

4, Castleinch, Co Kilkenny:

Desart Court … built by the Cuffe family on the site of Castleinch, owned for generations by the Comerford family

The Quemerford or Comerford family was involved in the civic, mercantile, social, political and ecclesiastical life of the City of Waterford from the early decades of the 15th century. The branch of the Comerford family connected with Inchiholohan for up to 170 years – from the first half of the 16th century until the end of the 17th century – was closely related to the Waterford branch of the family.

This is illustrated by the predominance of a small number of personal names such as Foulk, Garret (Gerald) and George, and the family’s property, commercial and political interests in both New Ross and Waterford, which then competed with New Ross for the place as Kilkenny’s commercial port.

The crossroads at Castleinch, Co Kilkenny. Today there are no surviving remains of the Comerford castle at Inchiholohan (Photograph: Patrick Comerford)

The castle and lands of Inchihologhan passed to Joseph Cuffe and John Butler in dower, and it was stated that the ‘Castle, Manor and lands’ of Inchyolaghan were to be known as Castleinch. Later, the property was called Cuffe’s Desart, and a new residence, Desart Court, was built a few miles from the castle in 1733.

Healy says: ‘Though there was a tradition to the effect that the Comerfords regained at least partial possession at the restoration, I have not been able to discover any document which would place its accuracy beyond doubt.’

5, Château d’Anglure, France:

Château d’Anglure … it gave Joseph Comerford an estate and a French title

Joseph Comerford is one of the most enigmatic members of the family. His origins and place in the family tree have been obscured by his own obfuscation: the family pedigree he registered in Dublin was a self-serving exercise in vanity, aimed at asserting his claim to nobility that would underpin the French aristocratic title he acquired when he bought a château and petit domain in Champagne. The plaques he erected in the Comerford chapel in Saint Mary’s Church, Callan, Co Kilkenny, and the Comberford Chapel in Saint Editha’s Church, Tamworth, were proud but vain efforts to link the Comerford family in Co Kilkenny with the Comberford family of Comberford Hall in the Lichfield and Tamworth area of Staffordshire.

Although Joseph Comerford claimed on these monuments that his family had been brought low by the ravages of civil wars in Ireland and in England, he appears to have remained in Ireland for some years after the defeat of the Jacobites in the 1690s, without any obvious social, political or financial disadvantage. While he eagerly craved acceptance in French aristocratic circles, the title he acquired has never continued in use in the Comerford family.

Joseph Comerford, the eldest son of Edward Comerford of Clonmel, was sworn a freeman of the City of Waterford in 1686 and later a captain in the Earl of Tyrone’s regiment of foot, a Waterford regiment (despite its name) in the army of James II.

Despite the Jacobite defeat, Joseph Comerford was still living in Ireland in 1692, but later moved to France. As Joseph de Comerford of Clonmel, he received letters of naturalisation in France in January 1711. In exile, he was made a Chevalier of St Louis, bought the Anglure estate on the banks of the River Aule in Champagne, including the Château d’Anglure, and claimed the title of Marquis d’Anglure. Anglure is about 130 km east of Paris and about 30 km north of Troyes, and is in the Champagne-Ardenne area.

Joseph Comerford may be the Baron d’Enguemore who appears in Reitstrap’s Armorial, which may be a misspelling of the soi-disant title of Baron of Danganmore.

He registered a fanciful family pedigree at the Ulster Office of Arms in Dublin Castle in 1724, and soon after erected the monuments in Saint Mary’s Church, Callan the Comberford Chapel in Tamworth, Staffordshire. He died in France in 1729 and was buried in the chapel at the Château d’Anglure not under the title of Marquis d’Anglure but as Baron d’Anglure et Dangermore.

The Comerford family sold the château in the 1750s, and is branch of the Comerford family survived in France until the death of Captain Joseph-Alexandre-Antoine Comerford (1757-1813), a French veteran of the American War of Independence who was twice married but had no children. Although the possibility exists, it is highly unlikely that any other male descendant of the Comerford family is going to come forward to claim the secondary title of ‘Baron d’Anglure’ or the lesser though more accessible designation of ‘d’Anglure’ after the family name.

6, Coolgreany House, near Castlewarren, Co Kilkenny:

Coolgreany House, near Castlewarren, Co Kilkenny, built in 1653, and said to have been the home of Richard Comerford and his son William Comerford (Photograph: Patrick Comerford)

When John Comerford lost Ballybur Castle during the Cromwellian confiscations in the mid-17th century, the family was offered land near Bunratty, Co Clare, during the transplantations to Connaught.

In the 1660s, following the Caroline Restoration, John Comerford appealed to the Duke of Ormond, his wife’s cousin, for the recovery of Ballybur Castle. His appeal appears to have fallen on deaf ears, and the family moved to north Co Kilkenny.

John Comerford’s grandson, Richard Comerford, is said to be the first member of the family to live at Coolgreany House, near Castlewarren, Co Kilkenny.

The house was built in 1653, and the farm still remains in the Comerford family.

7, The Butterslip, Kilkenny:

   The Butterslip, Kilkenny … William Comerford lived here after his son James Comerford married Anne Langton in 1754 (Photograph: Patrick Comerford)

William Comerford (ca1692-post 1765) was the eldest son of Richard Comerford who lived at Coolgreany House in the second half of the 17th century.

William Comerford later moved into the Butterslip, the main Langton family home in Kilkenny City, after his son James Comerford married Anne Langton of the Butterslip in 1754.

8, The Mall House, Bunclody, Co Wexford:

The Mall House, Bunclody, home of the Comerford family for generations in Newtownbarry … until recently Bunclody Post Office (Photograph: Patrick Comerford, 2019)

At the turn of the 17th and 18th centuries, one line of the Comerford family of Ballybur moved from Kilkenny to the area around Newtownbarry (Bunclody), in north Co Wexford.

The ancestor of the main line of this branch of the family was Edmond Comerford (ca 1722-1788), a younger son of William Comerford who had moved into the Butterslip.

The Comerford house in Newtownbarry was known as the Mall House. This house later passed by marriage to the Lawler family, and Dr William Comerford Lawler was a well-known doctor in Newtownbarry. This house later became the Post Office in Bunclody.

9, No 11 Beechwood Avenue, Ranelagh, Dublin:

No 11 Upper Beechwood Avenue, Ranelagh … James Comerford died here in 1902, Stephen Comerford continued to live here afterwards, and Anne (Cullen) Comerford died here on 16 November 1903 (Photograph: Patrick Comerford)

My great-grandfather, James Comerford (1817-1902), moved from Newtownbarry (Bunclody), Co Wexford, in the 1850s. He lived in different houses in the Clanbrassil Street area of Dublin, and finally moved to No 11 Beechwood Avenue, Ranelagh.

He was living there at the time of the 1901 census, when he described himself as a ‘civil servant, retired.’ He had worked most of his life as a stuccodore and architect, and in his last working days he was employed by the Board of Works, now the Office of Public Works.

He died in this house in Ranelagh, where my grandfather was living, on 14 December 1902. Stephen Comerford continued to live here afterwards, and his first wife, Anne (Cullen) Comerford, died here on 16 November 1903.

10, 2 Old Mountpleasant, Dublin:

No 2 Old Mountpleasant, Ranelagh … Stephen Comerford lived here in the first two decades of the 20th century (Photograph: Patrick Comerford)

No 2 Old Mountpleasant, Ranelagh: My grandfather, Stephen Edward Comerford (1867-1921) was born 150 years ago at 7 Redmond’s Hill on 28 December 1867. He lived at a number of houses in the Ranelagh and Rathmines area, including No 11 Upper Beechwood Avenue (1900-1905), and No 2 Old Mountpleasant (ca 1909-ca1913).

Many of his children were born in this house, which is now incorporated in ‘The Hill,’ a well-known pub in Ranelagh. Later, he lived at No 7 Swanville Place, Rathmines, from 1913 until his death in 1921.

11, Ardavon House, Rathdrum, Co Wicklow:

Ardavon House, Rathdrum, Co Wicklow, home to generations of the Rathdrum branch of the Comerford family (Photograph: Patrick Comerford)

Ardavon House, Rathdrum, Co Wicklow, was the home of the branch of the Comerford family who founded Rathdrum Mill, beside Rathdrum Bridge, in the mid-19th century. Rathdrum Mill finally closed in 1935.

Ardavon House occupied a prominent site at the northern end of the town, facing the junction of the Main Street with the roads to Lowtown and to Clara, Laragh and Glendalough; at the south end of the Main Street, in a similar position, is the Church of Ireland Parish Church of Saint Saviour’s. Between the two, there is a Comerford shop on the Main Street.

James Charles Comerford (1842-1907) of Ardavon House and Rathdrum Mill was a friend and political ally of his neighbour, Charles Stewart Parnell. His wife, Eva Mary Esmonde (1860-1949), was a daughter of Lieutenant-Colonel Thomas Esmonde VC, from Gorey, Co Wexford, and a three times tennis champion of Ireland. Prominent members of this family in recent times include the Republican activist, author and journalist Maire Comerford and her nephew, the film-maker Joe Comerford.

The Comerford family continued to live at Ardavon House until 1958 when it was acquired by the Wicklow County Vocational Education Committee (VEC) and it was a school until 1991. Ardavon House was badly destroyed in a fire in 1997. Despite local authority undertakings to rebuild it, the house stands derelict today, a sad reminder of former days.

12, Comerford House, Galway:

Comerford House … looking a little neglected beside Spanish Arch in Galway (Photograph: Patrick Comerford, 2019)

William James Valentine (1903-1970s), a solicitor in Tuam and Galway, was born in Bagenalstown, Co Carlow, and believed his branch of the Comerford family was descended from the Comerford family of Inchiholohan or Castleinch, Co Kilkenny. He was also a well-known local historian in Co Galway. He moved to Comerford House, beside the Spanish Arch, Galway, in the 1950s, but when he retired in the 1970s he moved to Dublin, where he died.

The house was built ca 1800 as a private house. One of its best known residents was Clare Consuelo Sheridan (1885-1970), the sculptor, journalist and writer, lived there in 1948-1954. She was a first cousin of Sir Winston Churchill and of Sir Shane Leslie. She is said to have had romantic interludes with Trotsky, Mussolini, Charlie Chaplin and even Kemal Ataurk. She used the Archway Room in Comerford House as a private chapel. During the 1940s or 1950s she obtained the fine portico now at Comerford House from Ardfry House in Renville, Ornamore.

Comerford House was donated by the Comerford family to the city council for community purposes and was the original home of the Galway City Museum from 1976. A new museum opened in 2006 on a site behind Comerford House.

Comerford House was donated to the city council by the Comerford family to be used for community purposes. However, the Tourist Board and Galway City Council have announced plans (2020) to demolish Comerford House and replace it with a viewing tower.

Duras House … bought by Henry Comerford in the 1850s (Photograph: Patrick Comerford)

Other branches of the Comerford family also acquired interesting houses in the Galway area. In the 1850s, in the immediate aftermath of the Famine, Henry Comerford of Galway bought 4,440 acres of land in Co Galway, including 2,700 acres from Sir William Gregory at Kinvara, the de Basterot estate at Duras, and portion of the estates owned by J. Lambert and J. Browne.

Duras House, six km from Kinvara and 29 km from Galway City, was built by the French family in the 18th century, and passed to the de Bastrot family through marriage.

Ballykeel House, or Ballykeale House, near Kilfenora, Co Clare … became the property of Henry Comerford of Galway in 1839

Henry Comerford of Ballykeale House, Co Clare, and Merchants’ Road, Galway, died on 6 September 1861 at Ballykeale House. His brother, Isaac Comerford of Merchants’ Road, Galway, was his executor. Lane writes that his property passed to his sons-in-law, Captain Francis Blake Forster. The Return of Proprietors, published in 1876, records the representatives of Henry Comerford holding over 2,000 acres in Co Galway.

In 1846, Henry Comerford’s oldest daughter, Mary Josephine Comerford, married Captain Francis Blake Forster, JP, of Forster Park, near Galway, and Hermitage, Kinvara, Co Galway. Their son, Charles French Blake-Forster (1851-1874), High Sheriff of Galway in 1874, was the author of The Irish Chieftains (Dublin, 1872), and had a particular interest in the genealogy of the Comerford family.

Gardenhill House, Castleconnell, Co Limerick … Owen James Comerford (1869-1945) died here on 15 June 1945 (Photograph: Patrick Comerford)

Some recent ‘virtual tours’:

More than a dozen Comberford family homes;

A dozen Wren churches in London;

Ten former Wren churches in London;

More than a dozen churches in Lichfield;

More than a dozen pubs in Lichfield;

A dozen former pubs in Lichfield;

A dozen churches in Rethymnon;

A dozen restaurants in Rethymnon;

A dozen churches in other parts of Crete;

A dozen monasteries in Crete;

A dozen sites on Mount Athos;

A dozen historic sites in Athens;

A dozen historic sites in Thessaloniki;

A dozen churches in Thessaloniki;

A dozen Jewish sites in Thessaloniki.

A dozen churches in Cambridge;

A dozen college chapels in Cambridge;

A dozen Irish islands;

A dozen churches in Corfu;

A dozen churches in Venice.

A dozen churches in Rome.

A dozen churches in Bologna;

A dozen churches in Tuscany.

With Tommy and Rebecca Comerford outside Comerford’s, one of the best known pubs in Doonbeg, Co Clare