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Letters from Archbishop Charles McQuaid concerning the foundation of the convent of the Sisters of St. Joseph Chambery.

Letters from the Most Rev. John Colburn Garner (1907-1993), Archbishop of Pretoria, to Fr. James O’Mahony OFM Cap. and Fr. Colman Griffin OFM Cap., Provincial Ministers, offering missionary work to the Irish Capuchins in the Archdiocese. The Archbishop offers the district of Rustenburg (5 Nov. 1948); Zeerust, near the boundary with Bechuanaland. He encloses a copy of an agreement between the Archdiocese and the Congregation of the Most Holy Redeemer (Redemptortists) re work in the township of Rustenburg (5 Apr. 1953); the district of Groblersdal (1 Aug. 1955).

Letters from Archbishops Arthur Hinsley, Antonio Riberi, David Mathew and James Robert Knox, successive Apostolic Delegates in Mombasa, Kenya, to Fr. Casimir Butler OFM Cap. and Fr. James O’Mahony OFM Cap., Provincial Minister. The letters refer to the work of the Irish Capuchin missionaries in Northern Rhodesia. Archbishop David Mathew also refers to his hope that the Irish Capuchins may be prevailed upon to take charge of the College of St. Louis in the Seychelles (23 Apr. 1947). Archbishop Knox expresses his hope that an assistant will be appointed for Monsignor Killian Flynn OFM Cap. to assist in his work with the Conference of Northern Rhodesian Bishops (24 May 1957).

A file of six original letters from Anna Maria Hall, an Irish writer, editor, and philanthropist. The file includes a clipping of the original auction catalogue entry referring to the content of the letters. The entry reads ‘Autograph letters [from Hall] signed to Mrs. Smith, concerning her work; her health; her visit to [Thomas] Moore, the poet; her journey to Scotland, and her agreement with her publishers to write a volume “A month in the Highlands”, with 500 illustrations, etc. 25 pp., 12mo and 8vo. 1845-1850’.

Letters from An tAthair Peadar Ó Laoghaire, Castlelyons, County Cork, to Fr. Augustine Hayden OFM Cap. The letters include references to O’Leary’s Irish language activism, his thoughts on the teaching of Irish (including its use in religious instruction), his publications and translations, and grammatical issues in the day-to-day use of the language. Other subjects include O’Leary’s difficult relationship with the Gaelic League, and his enthusiasm for the temperance crusade. A letter (3 Mar. 1902) reads ‘Is it not a comical thing that the Dublin Gaelic League would not allow me to be the best judge of my own work!’ In another letter (20 March 1903), O’Leary wrote ‘Several years ago I had to cease writing for the official organs of the Gaelic League because they would insist on being allowed to mutilate my work. It was then that myself and a few friends got up the Irish Book Company. Ever since that time the working body of the Gaelic League in Dublin have been doing their big best to obstruct us directly and indirectly. … The Gaelic League is supposed to be non-sectarian. They could not, for example, get my Gospels printed at the expense of the League. There would be an outrage. If they were to print Gospels for me, how could they refuse to print Gospels for a Protestant minister!’ References are also made to both Norma Borthwick (1862-1934) and Mairéad Ní Raghallaigh, the founders of the Irish Book Company. In another letter (12 Oct. 1903), he referred to the inefficiency of constantly organising Irish language meetings. He added ‘If every person in Cork, or every third person, was studying the language in that way, Cork would be thoroughly “organised”, even though there were no meetings. The whole purpose of “organisation” is to get people to learn the language’. Referring to the Munster Feis, O’Leary wrote ‘I used to be mad when I used to see the citizens of Cork profiting by the Feis and contributing next to nothing to the cost of the Feis’ (22 Jan. 1904). In another letter, he refers to a conversation with Fr. Richard Henebry (1863-1916). O’Leary wrote ‘I was speaking some time ago to Dr. Henebry. He told me how, among the common people in America, a person dare not use the word “Bull”. His heavens would be “shocked”. He must say “gentleman cow”’ (15 June 1904). In another letter, O’Leary claims that ‘English is certainly the devil’s language! It is a terrible thing that even the prayers in it are so full of self-complacency. They are always looking around for the applause of fellow creatures’. In an undated letter, O’Leary wrote ‘It is unfair to be asked to translate into Irish expressions which are meaningless in English. The idea of a “sectional meeting” is one impossibility. If it be a meeting, how can it be sectional. If it is only a section, how can it be a meeting. How can a book be called a reader!’ In a letter dated 21 May 1919, he noted that it is better to write in English ‘in order not to be putting the censor to trouble’ and referred to a request to translate ‘the song for the Pope, the Royal Pope’ into Irish. In a letter dated 23 Oct. 1919 he affirmed that ‘in my early youth it was not an uncommon thing for a marriage to take place of a man and a woman neither of whom had any word of English’. Some of the undated correspondence seemingly relates to Father Augustine’s communications with O’Leary regarding the translation of temperance manuals and associated prayers and documentation.

Letters from An tAthair Peadar Ó Laoghaire, Castlelyons, County Cork, to Fr. Albert Bibby OFM Cap. The letters relate to instruction in the Irish language (particularly for children), and translations of prayers and other religious material from English into Irish. In a letter (9 Nov. 1918) O’Leary expresses his hope that Bibby, Father Augustine, and Brother Bernard have all escaped the flu and ‘are all keeping free from that plague’. In another letter (Dec. 1918) O’Leary wrote ‘20 years ago people used to write to me and say “An tAthair Peadar”’. He also states that he is in good health and feels blessed ‘to have much energy in my 80th year’. In another letter (27 Feb. 1919) he argued that ‘the writers of religious poetry in English should all be gathered together and taken out and shot! Why do they take it for granted that because poetry is religious it may be nonsense!’. He later claimed that ‘those English religious hymns are really absurd’ (Mar. 1919). In another letter (23 Mar. 1919) O’Leary wrote ‘if you want to be sure of the real sound of the words get a real native speaker to say the words for you’. In December 1919 O’Leary invited Fr. Albert to Cork and to stay for a fortnight as he wanted to talk about ‘those little hymns of mine’. The file includes notes and some Irish language extracts and translations of mostly religious material.

The file includes letters from various American Associations for the Recognition of the Irish Republic to Fr. Peter Bowe OFM Cap., Provincial Minister, re the Fr. Albert Bibby OFM Cap. Includes:
Letter from Mrs John Flanagan, Secretary, Liam Mellows Council of the American Association for the Recognition of the Irish Republic, Portland, enclosing a resolution protesting against the exiling of Fr. Albert Bibby OFM Cap. and other Capuchin Priests. With annotated cover: ‘Not Answered, F[ather] P[eter]. Deserves none except mind own business’. 25 Mar. 1925.
Letter from Martin Howard, American Association for the Recognition of the Irish Republic, 3 East 42nd Street, New York, enclosing a resolution condemning the ‘victimization’ of Fr. Albert Bibby OFM Cap. and other Capuchin priests who merely expressed ‘a deep rooted love of their motherland, Ireland … and were therefore looked on as a menace to the so-called Free State Government in Ireland …’. 21 Apr. 1925.
Letter from Loretta A. Ryder, Secretary, Kevin Barry Council of the American Association for the Recognition of the Irish Republic, enclosing a resolution condemning ‘the unchristian conduct of the Superiors of the Capuchin Order of Priests in Ireland in exiling Father Albert and other Priests of their Order because they had the courage to stand up for Ireland’s rightful independence’. 4 May 1925

FOLDER ONE:

1 a) Original letter of Blessed Dominic, Poplar House, West End, Hampstead, 2 June 1848 to the Superior at Woodchester (Italian)
1 b) Typed transcript of 1a).
1 c) Copy of a handwritten translation of 1a)
1 d) Typed translation of 1a)

2 a) Original letter of Blessed Dominic, Poplar House, 28 June 1848, to the Superior at Woodchester (Italian)
2 b) Photocopy of 2a), the original letter
2 c) Typed transcript of 2a)
2 d) Photocopy of 2c), the typed transcript
2 e) Copy of a handwritten translation of 2a)
2 f) Typed translation of 2a).

3 a) Original letter of Blessed Dominic, Boulogne, 26 November 1840 to ‘Dear Father Rector’, Father Ignatius of the Side of Jesus, Lector in Theology in SS John and Paul’s, Rome (Italian). (Someone has erroneously written on this letter ’26 November 1841’. In 1841 Father Dominic came to England on 5 October.)

3 b) Photocopy of 3a), the original letter
3 c) Transcript of 3a) on paper headed ‘Curia Generalizia, Roma’
3 d) Typed translation of 3a)
3 e) Photocopy of a translation of 3a).

Letters regarding negotiations for the purchase by the Capuchin friars of the Seward estate, comprising premises at the rear of the Assembly Rooms extending out to Charlotte Quay and other properties on Queen Street. Correspondents include J.B. Lacy & Sons, agent for Alicia Louisa Seward, 15 South Mall, Cork, and Fr. Martin Hyland OFM Cap., guardian, Holy Trinity Friary, Cork. A letter dated 30 June 1930 noted that Ms Seward was prepared to accept an offer of £1,150 for the properties. The sale was eventually realised in 1951. See CA HT/2/1/2/34.

The file includes a letter from Fr. Albert to Fr. Edwin Fitzgibbon OFM Cap., Minister Provincial [Dec. 1922], referring to his time in the parish. He declares that the priests there have no interest in Ireland. ‘It doesn’t count here apparently’, and added, ‘unemployment [is] very serious. The “Daily News” urges the setting up “unemployment committees” …’. Later, Canon Palmer, Ilford, Essex, wrote to Fr. Peter Bowe OFM Cap., Provincial Minister, Church Street, Dublin, seeking to have Fr. Albert come over to cover for one of his clerical assistants who is unwell. On 11 Oct. 1923 Fr. Palmer wrote: ‘I would gladly give him all accommodation and he could help us. In strict confidence with yourself I wish to say at the same time that if there is any radical objection to his coming or having facilities. I would not presume to ask you at all’. With letter from Fr. Peter Bowe to Fr. Albert granting permission to ‘absent yourself from the Province for the benefit of your health, and to go to Very Rev. Canon Palmer of Ilford … to help in Parochial Work during the absence of the Senior Curate, until the end of February 1924’. The file also includes a letter from Fr. Sylvester Mulligan OFM Cap. to Fr. Peter Bowe OFM Cap., regarding the sending of Fr. Albert to Ilford, Esssex. Some political references are made by Fr. Albert in a letter to Fr. Stanislaus Kavanagh OFM Cap. (4 Mar. 1924). He wrote: ‘I am able to follow the events pretty well. Tis an awful pity that the being in power of the Labour Party is not availed of to scrap or modify the Treaty – a united body at home could now get anything – not that Labour is pro-Irish. It is not, but … because of the support on which it depends it could not turn down a united Ireland – or a large section demanding it’