Acknowledgements

 

To write this historical sketch required the help of a number of people and to whom I am indebted., To Mrs Marie O’Dowd, Mrs. Lorna Hendron and Miss Catherine McEvoy for their patience in collatingand typing each draft so efficiently. It was not a particularly easy task to ‘cut and paste’ so many corrections and additions. I am most grateful to Canon Des Knowles for his considerable help in editing and proof-reading the script.

 

What I have written is a piece of open-ended research and it is left to others to insert any additional information that they may care to pass to posterity. My objective has been to interest parishioners at home and abroad in the story of The Clare. I hope that my effort, however imperfect it may be, will stimulate them to exploits and achievements worthy to be recorded in further accounts, not only of Clare, but in the wider parish of Tullylish

 

M.P.Campbell

 

The Clare   (An Clar-The Plain)

 

An Historical Sketch

The area of Clare and its adjoining townlands in the northern boundaries of the present Parish of Tullylish in the Diocese of Dromore is situated in the North-West of County Down and lies between the Upper Bann and River Lagan.For a period prior to the 18th century, Tullylish and the ancient and historical Parish of Donacloney were joined  to Magherally and Seapatrick to form one single parish, which was administered from Tullylish. This Union of Parishes lasted until 1851 when the present Parishes of Seapatrick and Tullylish were formed. From this date the resident curate in Laurencetown took responsibility for the administrative and spiritual needs of “The Clare”.

 

As we celebrate the bicentenary of St Colman’s Church, Clare, we reflect on a community that overcame many adversities in those two hundred years. The richness and quality of life within the Clare were sustained by the depth and quality of faith that survived the hardships of past generations. It is hoped that it outlines the ways their forbearers faced the problems of their days and retained their culture, and that the present generation will gain a better appreciation of the values that have been handed down.. This is not intended to be a comprehensive or definitive political, economic or social history of the Clare, instead it is a brief outline of Catholicism in the area which does not begin with the opening of St Colman’s in 1805 but finds its beginnings many centuries earlier when the Catholic Church was not organised on a parish basis as it is today. The earliest reference to Tullylish Parish and particularly to the Clare area is of a conjectural nature. In the “Annals of the four Masters” under the date AM 3501 is the following entry.

 

“This was the year in which Eremhom and Emher assumed the joint sovereignty of Ireland and divided

Ireland into two parts between them. It was in it, moreover that these following acts were done: Carraig-

Blaraighe by Matan”.

 

This is a rather vague quotation indeed. The editor of the Annals, John O’Donovan states that he never met any topographical name like Blaraighe except Blyry in County Westmeath. However, one of the townlands comprising the present Parish of Tullylish, Bleary, is so called. Close by is the sessiogh (quarter townland) of Broughlish meaning a palace or large residence. So the above extract may possibly refer to Bleary in Tullylish. St Nascai (Feast Day 12th May) may have been the founder of a monastery in Tullylish. There appears to be some difficulty, not alone in determining the period when that saint lived, but even the identity of the subject is doubtful. Dean Myles in “Historical Notes on the Parish of Tullylish” states that in the published Martyrology of Tullagh the simple entry Nasc occurs at this date. Preceding it, however, there is the entry “Ere-i-maigh Leis” which may have been another name for Tullylish.

 

In the “Annals of Ulster” we find a record of the killing of Abbot Dunchu in the year AD804 near the shrine of St

Patrick in ‘Tulach-Lios’ which the author identifies with Tullylish in Iveagh. If that is so then the existence here at that period of a shrine of St Patrick is of immense interest since the presence of the Abbot is clear indication that a monastery had been here for some time before the brutal killing. Dr Anne Hamlin, a noted authority on early Celtic Monasticism, states that the killing is the only one of the period ever to be recorded; unfortunately for us, the reason for such a crime is not given. However, it seems unlikely that Tullylish was established before the monastery in Dromore which was founded by St Colman about 510 AD. The fact that Tullylish monastery was enclosed in a circular fort or rath-like structure is an indication that it occupied a former Celtic site, which was defensive in nature. The sphere of influence of this monastery and an early church in Donacloney extended far beyond the confines of their own settlements and it is reasonable to assume that religious practices in the Clare area would have been influenced by these religious houses.

 

We have to travel several centuries before meeting any recorded reference, which would refer to Clare and particularly to an ecclesiastical establishment. It has been stated that the modern Diocese of Dromore as now constituted owes its existence to the Magennises of Iveagh. From their accession to power in the 12th century, the Magennises played a leading role in the political and religious life not only in Iveagh but also throughout the Province of Ulster. In 1583 Hugh Magennis surrendered his lands to the Crown for the purpose of getting rid of the Irish custom of inheritance or tawnistry and introducing the English custom of inheritance by primogeniture. This surrender, which bears the date June 18th 1583, included the following townlands in Tullylish Parish: Loghans, Clare, Ballylough.

 

The following extract confirms his friendly relationship with the state and crown

.

“On the 3rd March 1584, Hugh McGennis who had now been knighted, received a patent of his lands from the crown from which we take the following extract – “Grant to Sir Hugh McGennis, Knight, of theentire country or territory of Iveagh, the country leading into the province of Ulster; also Clare, Ballylough …… . To hold for life, remainders successively in male of Arthur, Phelim and Hugh,sons of the grantee and the heirs male of his body for ever”.

 

The name of the Magennises looms large in the annals of the church to which they supplied many priests to the Diocese of Dromore and to other Dioceses as well. One of the most immediate interests here is the castle, which they built on the edge of ‘the Clare Moss’ in the townland of Clare formerly known as Ballenclare. At the beginning of the 17^th century this castle became the headquarters of a new branch of the Magennis family whose members are known to history as the Magennises of Clanconnel. After the first 30 years of the 17th century, all the landowners of the two parishes of Donaghcloney and Tullylish were Catholic. If this was the case, it is beyond doubt that the Magennises would have been involved in establishing some type of edifice for religious worship in an area over which they had so much political influence.

 

 

An aerial view of St. Colmans’s Church, Clare

 

This state of affairs was not to last. By the year 1609 most of the churches in the country were already roofless since the practice of the Catholic Religion had been forbidden by law from early in the reign of Elizabeth. It was more than likely that when mass was celebrated in this area during this period it was said in the Magennises’ Castle in Clare. On 23rd October 1641 a rebellion broke out all over Ulster. The Magennises threw their lot in with the Catholics who judged that the time had come to attempt to recover their lands. When the native forces were finally crushed and Cromwell was sent to “teach the Irish a lesson”, Edmund Boy Magennis and his brother Art Oge fled the country anddied in Munster and Connacht respectively.

 

Because of the part played by the Magennises in the rebellion their lands were forfeited and distributed to Cromwell’s soldiers and to adventurers, men who at the beginning of the rebellion had offered money to raise an army independently of the King for the purpose of crushing the rebels. It is interesting to note that the Church in Donacloney was not destroyed in the rebellion of 1641, but later in 1689. One of the new landowners in Clanconnell was a gentleman named William Waring, a civilian settler who built himself a fine residence on his newly acquired and extensive property. This house was in the townland of Magherana where the village of Waringstown is now situated. Mr Waring seems to have been a very shrewd and careful man who was anxious to establish himself in a big way in the locality. He was of course, a staunch Protestant and a man of strong Williamite sympathies. When James II, the deposed King of England, landed in Ireland at Kinsale in 1688, William Waring panicked and fled, of all places, to the Isle of Man.

 

During his absence the descendents of the dispossessed Magennis family returned to Clanconnell to reclaim their ancient patrimony. Waringstown was occupied for King James by a company of soldiers under Captain Conn Magennis who proceeded to occupy the house of William Waring. With him in Mr Waring’s house Captain Conn had his brother, a priest, who was known as Friar Dominick. Mr Waring was not pleased about the occupation of his house and made known his displeasure in no uncertain terms. He returned to Waringstown and seems to have had considerable trouble in prevailing upon the occupiers to vacate his house. Eventually upon the recommendation of Mr Rowland White of Loughbrickland, a Catholic MP for Newry in King James’ Parliament, he obtained an order for reinstatement in his property.

 

Correspondence that took place at this time between William Waring and Friar Dominick Magennis is preserved among the “Waring Papers”. In his letters Mr Waring claims to have been kind to and to have befriended the Magennis family in many ways. He rebukes the Friar for his own and his family’s lack of gratitude.  There is indeed ample evidence in other letters among the “Waring Papers” to show that Mr Waring was indeed an honourable man who had been a kind and a good friend to the Magennis family. The most striking evidence of this is in a letter written from Limerick on 24th September 1691 by Daniel Biar Magennis who was an officer in the garrison there and also a brother of Captain Conn and Friar Dominick.  The reason, of course, why members of the Magennis family came to Waringstown and were loath to leave was because they had high hopes that King James would be re-established on the throne, that the Acts of Settlement would be repealed and that they would recover their inheritance. It is pleasing to record that once the dispute about the house had been resolved the former good relations of friendship and kindness were restored between Mr Waring and the Magennis family.

 

While the Magennises were still in occupation of Waringstown, William III’s General, Duke Schomberg, landed atDonaghadee with 10,000 men some of whom made their way to Clanconnell.

 

Cromwellian Soldiers

 

In an encounter between them and Magennis forces the Church of Donaghcloney was destroyed and with its destruction the ancient Catholic Parish of Donaghcloney that had flourished for over a thousand years passed out of existence.

 

A high ranking officer in the Army of King James was Lieutenant Colonel Brian Magennis who was also a member of  the Clanconnell family which gave many officers to that King’s army at the time. Brian was killed at the Battle of Aughrim in 1691.After the Battle of the Boyne and the final defeat of King James II and the Treaty of Limerick signed, all traces of the Magennises were finally lost. The Catholic Church barely existed in the area and the Catholics under extreme and  dangerous conditions practiced their religion as best they could in a way that contrasted sharply with their former freedom.

 

The Irish Parliament was determined that never again should Protestant ascendancy be threatened, so in 1695 and 1697 the introduction of the notorious legislation known as the Penal Laws began. This meant the comprehensive exclusion of Catholics from the Irish Parliament, from holding any office in Government, Town Corporation, from the legal profession and armed services. It was achieved by a qualifying oath as follows:

 

 “I do solemnly and sincerely, in the presence of God, profess testify and declare that I do believe, that in the sacrament of the Lords supper there is not any transubstantiation of the elements of bread and wineinto the body and blood of Christ at or after the consecration thereof by any person whatsoever; and that the invocation or adoration of the Virgin Mary, or any other Saint and the sacrifice of the Mass as they are now used in the Church of Rome, are superstitious and idolatrous”.

 

This oath certainly had the desired effects of closing all doors to Catholic advancement. Despite the deprivations, Catholics in the late 17th century owned about 14% of the land. However, Acts of 1704 and 1709 forbidding Catholics tobuy land or take leases for more than 31 years pressurised the Catholic community to such an extent that their overall ownership of land in Ireland was reduced to a mere 5%.

 

An eviction in penal times

 

The Catholic population was further degraded to the level of serfdom. They could not educate their children as Catholics either at home or abroad. A Catholic could still own land but he could not purchase or lease any additional land. On the death of a Catholic landowner his land was to be divided among his sons, but if the eldest son became a Protestant he was to inherit all. If a Protestant woman owning land married a Catholic, her property passed at once to her Protestant next-of-kin.

 

Thus an amount of land owned by Catholics could not increase but was bound to decrease as a result of this legislation Bishops and members of religious orders were forced to leave the country under pain of transportation. By 1705 only two Catholic bishops remained in Ireland, the Archbishop of  Cashel and Bishop Donnelly of Dromore. It is said that the latter moved through his diocese disguised as a harper and that he is the original “Bard of Armagh”.

 

Laws were directed against the Presbyterian population as well. Presbyterian ministers had no status in the eyes of the law. The Catholic Priest was recognised as being validly ordained and he could lawfully administer the sacraments but the Presbyterian minister was only a layman in the eyes of the law, unless he was ordained by a bishop. Consequently, the marriages performed were not valid and the children of such marriages would not be recognised as legitimate. In addition Presbyterians were excluded from all the offices under the Crown and, like Catholics, were regarded as second

class citizens.

 

Penal cross used by priests with its short

arms so that it could be quickly

hidden up his sleeve

 

Edmund Burke described the Penal Laws as, “the complete system full of coherence and consistency well digested and well composed in all parts. It was a machine of wise and elaborate contrivance; and as well fitted for the oppression, impoverishment and degradation of a people and  debasement in them of human nature itself, as ever proceeded from the perverted ingenuity of man”.

 

The only surviving relic of this period to be found in the Parish is a stone cross which once adorned the Church in Tullylish in medieval times. Its elaborate sculptured symbols defied explanation until a recent BBC programme revealed its true function. It can be seen in St Patrick’s and St Colman’s Church, Laurencetown.

 

The first half of the 18th century was the era of mass-rock, mass-house and mass-forth. As the century wore on the country became more settled and in spite of the iniquitous Penal Laws the supply of Priests became greater and more constant. However, Mass was celebrated in secret and secluded places. No doubt as time went by, certain places became favourite rendezvous of Priests and people for reasons of security or convenience. Tradition marks the sites of mass-rocks at Clare, Holymount in the town land of Tullylish, Bleary, Newmills and Knocknagor as places where people worshipped God during the dark and depressing days of the 18th century. We know that prior to securing of the site for Laurencetown  Chapel, there was a mass-house in Clare procured for the use of the Parishioners in that area, during the second half of the eighteenth century.

 

We know from an advertisement in the “Belfast Newsletter” dated 6th March, 1770, that a Father Francis Polin  ministered to the Catholics of Tullylish. Indeed it is quite possible that he celebrated at the Mass Rocks at Holly Mount,  Clare, Knocknagore, Bleary and Ballynagarrick. The advertisement referred to above, reads:

 

“Any person, who, in three Kalendar months from the date hereof, lodges in any of His Majesty’s Gaols of this Kingdom, Francis Polin, otherwise McPolin (a Popish Priest of a profligate and abandoned character) charged before me upon oath with a Felony of a grievous Nature, shall receive a Reward of Twenty Guineas to be paid by Rich’d Johnston, Gilford, 3rd March, 1770”.  

 

It is recorded that Fr. McPolin, a native of Mayobridge, escaped the treachery of Mr. Johnston and remained an active priest up until his death in 1774. An interesting story is told how on one occasion when Fr. McPolin was being pursued by a crowd of priest hunters, through the townland of Drumhorc, he took refuge in the home of a Presbyterian family.  These people concealed him in a manger, covering him over with hay from which the horses were peacefully feeding when the pursuers arrived. Finding no evidence of the priest, they went on their way, deceived and outwitted.  

 

On one occasion Johnston’s Castle was attacked by the Hearts of Steel Boys, sometimes called Hearts of Oak. They were organisations formed for the redress of wrongs and gross injustices, which the leaseholders had to endure. They had no fixity of tenure and when their short leases expired, they had to pay a heavy fine for their renewal and an increase in rent. In addition, they had to give a number of days free labour to the landlord. Understandably, such a state of affairs could not last, and being for the most part either Presbyterians or members of the Church of Ireland, they organised themselves into bodies to resist such inhuman treatment.

 

On the occasion of the attack, March 1772, Rev. Samuel Morrell, a Presbyterian Minister who was helping Johnston defend the castle, was killed. The attackers were mostly from the Clare area. It has been stated that, looking through the hind-sight of history, one is inclined to wonder whether Mr. Morrell’s anxiety for the welfare of the land-owner exceeded his sympathy for his own people. It was said at the time that the Rev. Morrell did his utmost to eradicate superstitious ideas and practices from the community, such as belief in fairies and ill-luck brought about by cutting the hawthorn. When he died, some of his parishioners, especially those in the Hearts of Steel Boys, attributed his death to the last judgement of these little spirits. A poem appeared shortly after the tragic events outlining this belief. A few of

the verses are as follows:

 

And when by the stream the children play

They shall hush their glee as they pass this way,

And none shall pluck from the fairy ring

The flowers that forth from the green leaves spring.

 

For the old shall tell the fate of Morrell,

And the woeful fate of the hawthorn spray,

And warn the child of its mystic spell,

And the Queen o the Fairies’ potent sway.

 

But a form was seen on the Castle wall,

And a prayer for mercy was heard by all;

But alas! No prayer could then assuage

The savage flame of the rebel rage

 

For ah! From the Castle the young Morrell

Who has sued for mercy, lifeless fell.

The fairies laughed with unearthly glee

As they danced that night round the fatal tree,

And they twined in its shade a wreath of flowers,

To deck the Queen of their elfin bowers.

 

 Rev. Morrell is buried in the Churchyard adjoining Tullylish Presbyterian Church

 

However, political and social unrest was developing about this time. It began in and around The Diamond in the Loughgall area where violent clashes took place between rival factions. In 1788 an organisation called the “Peep-o-Day Boys” began a systematic persecution of the Catholics in that area. They derived their name from the fact that their murderous attacks took place at the break of day. To counter this menace the Catholics formed an organisation of their own called “The Defenders”, an unarmed body of people. An historic encounter took place at the Diamond between these rival parties and as a result of this the Orange Order was formed in 1795. The Peep-o-Day Boys, now assuming the name of “Orange Boys”, spread their campaign into neighbouring parishes. The Mass-house in Clare was burned and   extensive damage done to the Catholic property in the area. Evidence of this outrage is provided in a letter written to the Newry Examiner of 26th December 1835, by Father Michael McCartan a former Parish Priest of Seagoe from which he was driven by the Orangemen in 1826. His letter concerned outrages between 1788 and 1796 and we know Lord Moira’s letter quoted later the precise period in which the Clare townland became affected.

 

Reprisals and threatening letters were much in evidence. The following references deal with local matters and they were taken from a pamphlet called “Lysimachia” by Dr Glass published in Belfast 1797.

 

“To John Hollan, Gilford. John Holland, you are desired to abandon you house agen the 21st of March; and if you don’t we will reck you worse then never we did Devlin, the reason is – that you pretend to be a Protestant, and is not, moreover you have a Papish wife. You also harbour at you one Lenny Lennon, one of the Lisnagade Defenders, who fried a pistol at an Orangeman. We pepered him and gave him a fortnight’s warning, and sin he is not gone but if he waits on our coming he shall pay double for all his iniquities. Given under our hand – this day of March, being the second year of the destruction of the Pope, the great scarlet whore of Babylon, and his infernal imps the Priests”. 

 

The next is addressed:

 

“To the Inhabitants of ……………………..

Take notice if any person will buy turf from any Papis in the Glass Moss that we will sow no feaver to any person, friend or stranger by any means, for by the living God, if you will go against my word, that Captain Racker will visit you when your not thinking of him. Bold Anty McCusker, Donel Hogen”.

 

Certainly one can see that these letters were either written by illiterate folk or made to appear so. However there is a familiar tone that is often detected during times of political strife and sectarian hatred.

 

Extracts from the following Downshire letters will reveal the sad state of affairs in the parish towards the end of the 18th century. The first letter relates to the horse racing in the townland of Ballylough. Catholics in the area promoted horse racing for the purpose of getting together and receiving instructions from secret agents of the Defenders from County Armagh who apparently were living secretly in the Parish. It was illegal to have meetings so the horse racing was arranged to circumvent the legislation.

 

William 3^rd Duke of Downshire

 

Thomas Lane, Downshire’s agent wrote the following to his landlord on 29th

September 1795.

 

“I have sent to Mr Dawson Laurence by an especial messenger and have assured him that I will certainly attend at Ballylough tomorrow, and I trust the civil power will effectually suppress all such illegal meetings, but that if he knows the military to be absolutely necessary I will send to general Dalrymple at Belfast – for general Pigot is gone to Armagh etc inspecting. The three townlands of Ballylough, Ballynabragget and Tullyraine lay (six) between Gilford and Waringstown. I have suggested to Laurence whether it might not be prudent to get aid of some other magistrates.”

 

In another letter dated 29th September 1795 Lane writes.

 

“…….. I have sent Hughes, the bailiff, to every tenant of the three townlands of Ballylough  Ballynabragget and Tullyraine with directions for them to unite and cut such a number of ditches etc, as wholly to prevent any horse racing in future and also to place a sufficient body of men to discover if any or what party of men came there. These measures had their desired effect. The tenants were obedient, the country quiet and no unlawful assemblage of people for any purpose whatever. I am confident too, nothing very improper will happen there again…..

 

I wish I could say nothing of the kind would in other parts. Troops sent to Lurgan        ,Laurencetown, Loughgall etc”.

 

Troops sent to Laurencetown were billeted in barracks to the south of the old railway track in the townland of Coose hence the name Barrack Hill. William, 3rd Duke of Downshire_

   In this excerpt, the question of compensation arises and the agent describes to Lord Downshire how it is to be obtained and paid to the victims.

 

“The parishes of Seapatrick, Tullylish and Donacloney were fined for outrages committed by Orange Boys, the former near £100. It was judged better to tax the parish than the barony, in order to bege exertion. The West side of this country is in a dreadful situation. Scarce a night passes without some robbery and burning of houses. The troops at Lurgan, particularly the Queen’s County, are ever in scrapes and of no use whatever. The numbers from thence to Laurencetown and Banbridge are increased, on the repeated and melancholy supplications of our Catholic tenants of the townlands of Tullyraine Ballynabragget and Ballylough. I have been obliged to apply to and have obtained from General Nugent a sergeant’s guard of the Limericks, who are stationed at the houses in the former townland, and as yet no injury has happened to any of your Lordship’s tenantry, who in general are not over-good. Time was developed what I could not till now do. The intentions of the Catholic tenantry last summer in their horse race meetings in Ballylough were assuredly from circumstances intended to aid Defenderism; but my intervention then drove away certain agents secreted at that time from the county of Armagh, against whom our Protestant tenantry durst not then inform. That party having met a check by the Orange Boys and the Peep O’Day Men (who are said to have been rather encouraged by some of the magistrates in Armagh), they have not confined their bloody pursuits to that county, but continually make inroads into this and treat in the most inhuman manner every Catholic property they get to, and I am sorry to say so little kindness attaches itself to our Protestant tenants that they even exult at the alarming situation of their neighbours, and it has been whispered to me that, before I sent out the soldiers, some captains of Orange Boys were even secreted by them. I trust the decided language I have used to the whole of them wil operate as I wish.

 

By March 1796, Lane reported that….

 “Lord Moira’s estates of Bleary, Clare etc are in a most distracted desolate state, and on Thursday and Friday nights 14 houses were demolished in Tullylish”. He states “I have been twice among our tenantry in Ballylough, Ballynabragget and Tullyraine, who are much alarmed. The Quakers have suffered much.

 

The depredators, Orange Boys”.

 

In a further letter dated 26th May 1796, the agent continued to portray a dismal picture of events in the parish. “Clare is nearly depopulated and many of our own tenants of that persuasion (Catholics) are applying for leave to dispose of their situations acknowledging their intentions of going to the South, added to which some incendiaries have dared to insinuate that your Lordship intents to turn our every Catholic tenant from your estates”.

 

In the same letter he continues,

 

“Sorry am I to acknowledge that I cannot confide in the militia around us. I do not scruple to say they would in my opinion more rejoice to become parties in a bloody scene than be active to suppress it”. Writing in June 1896, about the deep rooted implacability existing between Protestants and Papists, as he calls them, he states that Ballylough had received a visit (wreckers) but the plunder was very trifling and trust it will not be repeated. In this long letter to Downshire outlining the present situation in his Lordship’s estates he continues:

 

“Friday was swallowed up by applications from and listening to the apprehensions of tenants of the three townlands of Ballylough etc, who either are or affect to be violently agitated, much more so than ever. It seem a decent looking man introduced himself last year in the charter of a school-master and was encouraged to settle among them professing then the Catholic religion. Lately, however, he was chosen to avow himself no Papist but a Captain Racker for the Orange Boys and last Thursday he headed as the tale goes a considerable body of riotously disposed fellows, etc, and with orange cockades and flags paraded round the lough swearing destruction to all Papists. I have a corporal and four fencibles (all Genera   Nugent gave me) stationed among them, but somehow this party, among who the Protestant tenantry appear I fear too much, got the corporal in liquor and secured him in a house and during that night two houses were entered, webs cut, and furniture and looms were destroyed. Tomorrow they attend in the office, when I hope to establish such a body of evidence as may empower me to make an example of some one. Nothing, my Lord, but light horse or fencibles, I am persuaded, can save us – the former the most  effectually, from the rapid movements they are enabled to make. The enclosed will show your Lordship the acts done and the dread of the country. The Warings have a sergeant’s guard of light horse with them but they are too fond of them to send them out. Indeed their vicinity to Clare, etc, requires they should be perpetually on the watch. I am truly concerned for Lord Moira. His Lordship’s property of Clare, Bleary etc, is in a great measure unlaboured, of course will be unprofitable, and the Catholic tenantry are leaving in numbers”.

_ _

A very interesting letter dated 28th November 1796, from Mr James Christy, Moyallen, wealthy linen manufacturer, and a member of the Society of Friends (Quakers) illustrates the humanitarian attitude of his co-religionists towards any injustices that may befall their fellowmen. It is also evidence from a reliable source that prior to the Rebellion of ’98, there was nightly terror and depredations. He intercedes on behalf of a Catholic employee who he claims has been wrongly accused of being a member of The United Irishmen.

 

It was customary to reimburse those whose property was damaged or destroyed, from taxes levied either on the county, barony or parish. In the case of Edward McConville of Bleary he was awarded £23 at the County Armagh Assizes in 1795. At the Assizes on 11th July 1976, Phillip Coyle of Ballydougan was awarded £11 compensation for damages  sustained by fire while Ben McConville of Clare received £7.2.0 as reimbursement for robbery.

 

A meeting of the Church of Ireland Vestry was held on 3rd May 1796, to deal with this matter and it was accordingly resolved that “the sum of three half-pence per acre be levied forthwith off the inhabitants of the Parish for the purpose of defraying the expenses”. The Select Vestry of the Church of Ireland was the ‘seat’ of local government looking after the interests of the community. At their meetings, roads and bridges to be repaired were discussed, and levies or tithes imposed upon landowners in the parish to pay for these services. No local government existed as it does today.

 

The following letter from Lord Moira who was landlord of Clare, Bleary, Ballydougan and Ballynagarrick and written to Phelham, Chief Secretary for Ireland, reveals a very sad state of affairs and challenges his account of the atrocities committed in the area.

 

“Montalto, Ballinahinch, October 19th, 1796.

Sir

The Newspapers mention you as having said in your speech on the first day of the Session that the violences suffered by his Majesty’s Catholic subjects in the County of Armagh had been much exaggerated. Lest false information should have been designedly given to you upon so serious a point   cannot but feel it incumbent to inform you, Sir (which from my vicinity to the scene I an enabled to do with confidence) that the outrages have gone to a much greater extent that I even heard stated in Dublin, and the persecution is now continuing with unabated activity. I have a detached estate bordering upon the County Armagh which though in an inferior degree has felt the effects of that licentious barbarity. Upon reading your speech, I deemed it advisable to procure an authentic account of the number of my tenantry who have been driven within the last year from only four townlands within the Parish of Tullylish. I have the honour to enclose a list of ninety-one persons who have been expelled in that manner from their possessions, and I have to add that most of them have been cruelly wounded. To leave no doubt as to the accuracy of the statement, I have solicited the resident minister of the parish who is likewise a Justice of the Peace, to certify the list as far as his general knowledge of the case may enable him. Should this not be sufficient I am ready at any time to substantiate the facts before Parliament. The place where this has happened is in the heart of the linen manufactories, and is one of the most industrious parts of Ireland. It will not escape your observation  Sir, that Catholics of the lower class (such as these sufferers are) are not permitted by law to have arms for their own defence, and it must occur that they thence have a peculiar claim upon government for protection 

 

I have the Honour to be, Sir

With much respect,

Your obedient and very humble servant.

Moira”.

 

“Names of the Roman Catholic inhabitants on the Earl of Moira’s Estate, who were obliged to flee from the Persecution which had raged with unrelenting fury in this neighbourhood since September, 1795 are listed below  Townland of Bleary – Edwd. McConwell, Sn., Edwd McConwell, Jr., Edwd. Burnes, John Doran, Arthur Toman, Phil Toman, Laughlin Hanlon*, John Magannon, David Magannon*, Meredith Orson*, James Mackle, Edwd. Magnigin, John Cunningham, William Obins, James Drainey*, James Coyle*, William Frazer, John Kearney, Thomas Kearney, Widow Drainey, John Divers, James McConvil, Nicholas Doud  John Macanerny, Murtagh Brannon, Henry Brannon, John Collins, Hugh Dowd, John Kennedy, Meredith McCosker, Berd. McCosker, Owen McCormic. Preparing to go – Pat Burnes, Arthur Burnes, James McCardel.

     

Townland of Ballydougan – James Dowd, John Dowd, Francis Gillen, Dan Gillen, James McAlinden  Hendry McAlinden, Owen Sheeky, John Sheeky, Thos. McAnerney, Arthur McAnerney, Widow McAnerney, Thos. McAnerney (White), William Moor, Widow Magnigin, Owen McManus, Felix Coyle, Pat Tagart  Terence Crossy, Chas. McConville*, Arthur McConville, Hugh McConville, his son Phil McCosker, DanMcCosker, Pat McConville.

 

Townland of Clare – James McConville, Pat McConville, Meredith McConville, Anthony McConville, Pat B McConville, John Farrell, Thomas Kearney, Dan Mooney, John Dullaghan, Henry Dullaghan Jr., Francis Magone, Pat McMullan, Terence O’Hare, Roger Kearney, Neal McElvanna, James Gorman  Widow Devlin, Walter McDonnell, Owen McConville, Meredith McManus, John Devlin, Phelemy Divers.

 

Ballnagarrick – Felix Hagan, Pat O’Hare.

 

The number of inhabitants who have left this neighbourhood cannot be easily ascertained, but by a most moderate computation may be rated at 150; many more are preparing to go.

 

The above list of the names of the persons (many of them land owners, but almost all of them

householders) have been removed from the Earl of Moira’s estate, in the parish of Tullylish, in the course of the present year, was returned to me by Mr Kelly, the parish priest, (Fr Hugh Kelly) and from every information I have been able to procure I believe it to be correct.

Charles Hamilton

Vicar of Tullylish and a Magistrate for the County of Down.”

 

To Lord Moira’s letter, Phelham replied on the 21st of the same month, thanking his lordship for his letter and hoping that his lordship’s arrival on his estate would restore peace and give a sense of security. “I am commanded”, he added, “by the Lord Lieutenant to offer your lordship whatever military force your lordship may think necessary for the protection of your tenants”.

Whether the military honoured Clare, Ballydougan, Ballinagarrick and Bleary with their presence, history does not record.

 

In an interesting letter dated 22nd December 1796, James Cuff of Deel Castle, Crossmolina, a landowner, Captain of the two companies of mounted yeomanry in Mayo and promoted Lt. Col. of North Mayo Militia, writes to Phelham as follows:

 

“Dear Sir,

I have the honour to send you the names of the Northerners living at Ballina, Crossmolina and Foxford in County Mayo. These people are all Roman Catholic Religion and almost all of them weavers. I went to Ballina and examined the people resident there very closely. I found them all decent wellbehaved men and much more intelligent than the natives of the place. They all produced certificates of their good conduct from the gentlemen of the County they came from”.

 

In the course of this long letter, Cuff suggests that they left the Parish not because of any direct violence being perpetrated against them but because they feared the growing strength of their antagonists, the Peep-of-Day Boys. This statement proved to be less that accurate.

 

He lists 26 names from the Parish of Tullylish who have settled in the North Mayo area.

 

 

Those names marked by an asterisk indicate persons who have been listed in the Earl of Moira’s Estate Papers as forced to flee from the persecution of the ‘Peep of Day Boys’. Yet according to Cuff no such action was perpetrated against them. However, he states:

 

“they (the emigrants) all agreed that if the gentlemen of their country has been attentive to the police of it (ie the trouble) as I was to that of my country, they might have remained at home unmolested”.

 

This seems to be a contradiction of his earlier statement.

 

Dissenters were also attacked during this period of religious hatred and suffered from similar hardships and deprivations as their fellow Catholic countrymen. The following advertisement from “Belfast News Letter”, April 10th 1797, reveals the disturbed state of the country and illustrates the point.

 

“Whereas some evil-minded person or persons as yet unknown, between the second and third of this instant, did maliciously set on fire and burned a meeting house belonging to a Congregation of Dissenters at New-Mills in the parish of Tullylish and County of Down – now we the members of said congregation do promise to pay a handsome reward to any persons who shall in the space of six calendar months from the date hereof prosecute to conviction any such person or persons concerned in the same. Given under our hands at New-Mills this 9th day of March 1797”.

 

Life became more tolerable for Catholics in the early part of the 19th century and some of the many restrictions imposed

by Government were removed. Father Hugh Kelly, then Parish Priest, and later to become Bishop of Dromore (June 1820) availed himself of the opportunity of having a chapel built in Clare in 1805 on the site of the original mass-house which had been earlier destroyed. His successor in Tullylish was Father Edmund Magennis, a native of Tullylish Parish and said to be a relative of Dr. O’Kelly. It is noted that Dr. Kelly’s mother’s maiden name was Magennis from Blackskull, perhaps a distant relative of the ancient Chieftains of Iveagh and Clanconnell, who had been dispossessed of their lands in the mid 17th century. This was the second relative of Dr. O’Kelly to have close associations with the Parish of Tullylish.

 

Letter from the Vatican appointing Fr. Edmund Magennis, P.P. Tullylish

 

 

The documentary evidence concerning this Church building in Clare is in the Field Valuer’s Book of the General Valuation of the Parish of Tullylish made on the 24th April 1831. In the document the chapel is classified as B, meaning “medium quality and in age over 20 years stone built and still in good condition”. It is 66 feet 6 inches long, 25 feet 9  inches broad and 11 feet 6 inches high. Tradition has it that it was thatched. According to Lieutenant Bennett in the Ordinance survey memoirs, “it accommodates about 250 people”.

 

The chapel was built on a piece of ground measuring 34 perches, which became known as “Chapel Green”. This is now incorporated in the present cemetery, the remaining portions of which were not acquired until 1854.

 

“The Chapel Green” portion of the cemetery was in use from the early part of the nineteenth century. The earliest legible tombstone bears the name Henry Neil who was aged 78 years when he died in 1824. According to the late Paddy Green who was for many years a grave digger at Clare and who had a sort of proprietary interest in the cemetery, it was in use as a graveyard for some years before that. The tombstone referred to is made of slate and is close to the front wall of the present Church and located near the vestry door, as is also the graves of Henry Skeath, 1829, ---- McCusker, Ballydougan, 31st July 1831, and Margaret McConville, 1840.

 

The census of 1831 gives the population of Tullylish Parish as 10,498, of which there were 5,962 males and 5,336 females. There were 1,581 houses inhabited, 51 uninhabited and there were 5 ‘buildings’. These latter would probably include Churches and schools. In his ‘Topographical Dictionary of Ireland’ written in 1837, Samuel Lewis states:

 

“In the RC divisions the Parish of Tullylish is the head of a union or district comprising this Parish and those of Seapatrick (which includes the town of Banbridge), Magherally and Donaghcloney, in which there are two Chapels, both of large dimensions; one near the bridge at Coose was greatly enlarged and improved in 1834; the other is on the town-land of Clare”.

 

In September 1845 the potato crop was attacked by blight. No method of controlling the disease was known at the time and as potatoes formed the main food supply it was feared that great hardship would ensue, especially in the late spring of the following year when the potato would normally be lifted from the ‘pits’. Nothing now stood between the Irish peasantry and starvation. As the winter advanced absolute starvation reigned in this area. Lurgan workhouse was filled to overflowing and many men were too weak to earn even a few pence on relief work. Soon typhus and dysentery added their horrors to those of the famine.

 

The English Government misreading and mismanaging the situation added to the people’s woes.

 

Many doctors and clergymen of all denominations ministering to the fever victims were themselves stricken down. Many landlords impoverished themselves in helping their starving tenantry. On the other hand relief works were used by some greedy speculators for their private profit and by others as a cover for proselytising activities.

 

Rev William Butler Yeats, grandfather of the famous Irish poet and Nobel Prize winner William Butler Yeats, in a passionate appealing letter to the “Northern Whig” on 23rd January 1847, wrote:

 

“Upwards of 3,000 people in Tullylish by the high price of food, are rendered wholly unable to support themselves; we have a moral claim upon you, (the landlords) as proprietors of the said, to assist us in relieving such destitution”.

He continues:

Then, sirs, I appeal neither to your fears nor to your cupidity, nor your pity: I lift myself up and as man to his fellow man, I ask, for our suffering fellowmen, in the name of common humanity and by the stern necessities of justice, that you will do your duty, and give liberally”.     

 

letter is reproduced below.

 

THE TULLYLISH GILFORD RELIEF FUND –

The following communication, to the editor, accompanied

the creditable list of contributions to this fund:-

 

“It is with feelings of very high gratification that I request the insertion, in your next publication, of the accompanying list of subscriptions to the Tullylish Gilford Relief Fund. I congratulate the Committee in operation, in this parish, upon the success attending their appeal. Already has upwards of 620l been subscribed, and yet some of the landlords have had no opportunity afforded them of appearing among the contributors, and others, though applied to, are very properly inquiring into the extent of the destitution on their estates, previous to determining on the amount they shall feel called upon to give; but, when all the landed properties shall have been made aware of the unparalleled distress prevailing in this parish, no doubt, they will assume a position on the subscription list becoming those duties which are inseparable from the possession of property, and in the fulfilment of which they will find their own best security against the indefinite expenses of Extraordinary Presentment Sessions Acts, or other kindred modes of relief; and it is very encouraging to know, that all who are so connected with this parish enjoy health and independence – and that, therefore, supplied with the will, they do not lack the power to give. Blessed, thrice blessed, is such a privilege, in those days of dark and dismal calamity! Gentlemen, I am not ashamed to beg from you. I could only be ashamed of a refusal, or of worse – a miserable pittance, doled out so as at once to attest the justice of the claim, and the hard, unfeeling heart of the donor. You need not tell me to leave such persons to the rebukes of their own conscience, for that would be to dismiss them without judgment; but, in charity, I will forbear, and even hope that its imputation to any individual, with whom we have to do, would not the lowliest attitude of supplication, urged and driven on by the craving and haggard aspect of the gaunt starvation, which peruses and stares at me, night and day. I yet prefer coming before you with a deportment more becoming you to receive me in; and, therefore, such as you would desire me to approach you with, I then, Sirs, have but to tell you, that the affliction wherewith, for our sins, it has pleased God to smite this our country, has sent hunger and incipient starvation over your estates, within this parish. Upwards of three thousand persons, by the high price of food, are rendered wholly unable to support themselves; we have a moral claim upon you, as proprietors of the soil, to assist us in relieving such destitution. Believe the fact; and you would not, you could not, refuse to acknowledge it by a subscription commensurate with the necessity. Sirs, you have the most unimpeachable evidence that is true; the large amount of the subscriptions raised from within the parish tests, at once, the benevolence of its inhabitants, and the reality of the indigence that makes its appeal. According to your means and your responsibilities, follow the example that has thus been set, and the subscription (I speak it advisedly), will be ten times its present amount; and the poor upon your estates shall have food, not in sloth and idleness, but by the exercise of a right devised and guaranteed by God himself, conferring on the poor man, as a recompense for the sweat of his brow  bread to cat. We sell meal, twice a-week, at the reduced price of 1d a lb. No one receives gratis. This, all must labour to have wherewithal to purchase it. We only bring down the cost of food to be on a level with the wages of the poor man. In this way upwards of 3,000 persons obtained, last week, nearly 8,000 lbs of meal from us. Would I not, then, wrong the landed proprietors of this parish if I stooped to importune for eleemosynary aid? Pardon me, if from perpetual contact with the lowly and abased carriage of a suffering and broken-down people, I should, for a moment, seem to have caught something of their wailing and entreating tones. Then, Sirs, I appeal neither to your fears, nor your cupidity, nor your pity; I lift myself up, and, as man to his fellow-man, I ask, for our suffering fellow-men, in the name of a common humanity, and by the stern necessities of justice, that you will do your duty, and give liberally. – Yours, very faithfully,

 

“William B, Yeats, Rector of Tullylish,

Secretary of the Gilford Relief Fund.”

 

This appeal had the desired effect upon the landed gentry and industrialists of the Parish. A total of £608 was raised which enabled the organising committee to sell 8,000 lbs of meal per week to the poor and destitute for 1 penny per lb. Of the 435 Catholic burials that took place during the Famine, most were from the Clare area. This figure does not take into account those of other denominations and those who were buried in the pauper’s grave at the workhouse.

 

Deaths in the parish during the famine increased significantly as the following table shows:These figures are taken from the Catholic Registry of Burials and do not take into account those of other denominations who suffered similarly.

 

Below is a page taken from the minutes of a meeting of the Board of Guardians, Lurgan Workhouse. Note the admissions and deaths for the week ending 6th February 1847. Lurgan Workhouse served the needs of the Clare area._

 

The most obvious result of the famine was the dramatic fall in population. It is remarkable that within a few years of this disaster, Fr John Byrne PP extensively renovated the Clare Chapel in 1852 and acquired additional land from Mr Stephen Hamilton to increase the area of the cemetery. This purchase of two houses and three gardens was signed for and the purchase completed on 17th March 1854.

 

The details of this transaction are given below:

 

“Memorandum of Settlement between the Revd John Byrne, Patrick Campbell and Patrick McConville on the part of the committee of Clare Chapel and Sarah Hamilton relict of the late Stephen Hamilton, Clare.

 

The said Sarah Hamilton has this day sold her interest in and given possession of the premises consisting of three gardens containing by measurement 1 rood 32 perches and two houses on said ground adjoining the Roman Catholic Chapel of Clare in consideration of which she received from the above named persons on behalf of the committee the sum of £40 sterling.

 

Dated March the 17th 1854.

Witnesses Present: John McKeown and W Dickson.”

 

It continued:

“Received from The Rev John Byrne PP, Tullylish, Patrick Campbell, Clare and Patrick McConville, Bleary on part of the committee of Clare Chapel the sum of £40 sterling as payment for the premises sold to them connected with Clare Chapel.

 

This survey map accompanied the transfer of the property.

_

_ ___

Little or nothing is recorded concerning St Colman’s Clare until a rather interesting if not bizarre episode occurs in the early part of the 20th century. Ordinance Survey maps indicate that the Church was now known as St Brigid’s. And application in 1903 by the then Fr Peter Paul Campbell PP to have this name officially recognised appears to have failed.

 

The Ordinance Survey NI has the following record filed.

 

Fr Michael McConville, who succeeded Fr Peter Paul Campbell, in his annual report on the affairs of the Parish refers to this Church in Clare as St Colman’s and this name has remained to the present day.

 

Many stories are told of Fr Campbell’s phobia at the sight of coppers in any collection. He took steps to have them removed from the local circulation by depositing them periodically in the Central Bank, Dublin. He carried these coins personally in a Gladstone bag to the Bank. He thought that this action would reduce the number of such coins in local circulation and therefore fewer would find their way into Church collections.

 

The life of the farmers and handloom weavers was changing for the better. Industrialisation brought with it greater prosperity and more leisure time. To meet the needs of those who wished to engage in social activities, an AOH Hall was built in Ballydougan. By an indenture dated 21st November 1913, Mr Wm McCusker, farmer to Mr James McIntosh, Bleary and Henry McInerney, Clare weaver President and Secretary respectively of the Ballydougan and Clare Branch No 1116 AOH a parcel of land containing twenty five feet in front and twenty five feet wide at the extreme end of the haggard was transferred.

 

This was to be the site of the hall. Other names associated with the Branch were Messrs J Morrow, J Mulholland and Matt Lennon who was organist in the Clare Chapel. Later it was transferred to the west side of Lurgan- Gilford Road where it was to serve the needs of the community until sectarian and political strife in the early 1970’s made it a dangerous venue for group activities. It was considered prudent and wise to close it rather than provide a target for loyalist extremists.

 

An interesting sport was in evidence here from the beginning of the 19th century – namely Beagle Hunting. In “Domestic Industry of Ireland” by W.H. Crawford, a Mr. Arthur Young visiting the area at the turn of the century commented as follows:

 

“I found them (the weavers) keeping packs of hounds, every man one, and joining; they hunt hare; a pack of hounds is never heard but all the weavers leave their looms and away they go after them by hundreds”.

 

Verses taken from “Hunt Songs Sung in County Down” compiled by Mr. Thomas Moore, late of Hallsmill, Laurencetown and now deceased, confirm this viewpoint, that the sport was widely followed by those engaged in weaving.

 

Two local songs in the compilation are reproduced below.

 

Elmfield Beagles at Dobson’s Grove*

 

As I roved out one morning in the spriggtime of the year,

The birds were singing merrily and violets did appear

 I heard a hunting bugle sound melodious through the air,

‘Twas the Elmfield beagles, they were questing for a hare

 

And very soon a hare they found upon a bank so dry,

She ran them fast to Dobson’s Grove and lovely was the cry,

She ran them fast to Dobson’s Grove, across the Queen’s Highway,

Where the sportsmen lining all the hills said, “

Show this hare fair play”

. It was a pleasant sight to see as hounds got in a row,

And everybody there proclaimed this hare was forced to go,

From beagles hunted by James Green, that sportsman of renown,

Who lives in Ballynagarrick and who leads these gallant hounds.

 

Upon that glorious day in March, as I sat down to rest,

Near daffodils whose golden heads lay gently on their breasts,

 A wild duck dipped her bosom in waters bright and clear,

 As music of our beagle hounds was sounding far and near.

 

I topped a hill with might and will and cast my eye around,

Our hounds had come unto a “check” upon the plough so brown,

 Their huntsman quickly righted them the “line” to push ahead,

As Crowner moving from the pack with Murphy’s Dainty led.

 

The music of those merry hounds as they pursued their prey,

Was loudly heard o’er the hill and dale for many miles away,

The larksong from the clear blue sky the gentle breezes blew,

 As this busy pack upon a hill was questing for a “view”.

 

I’ve followed them o’er many miles and crossed o’er many plains,

 But such a hunt I’ve never had and maybe won’t again,

These beagles were so loyal and so eager for their prey,

 As poor “puss” jumped from cover and heard Green go “Hark Away!”

 

And as she rose the second time upon that fair green hill,

She thinks – do they today intend my humble blood to spill,

Can’t they go home, leave me alone, my limbs are tired and sore,

And then come back another day and I will give them more.

 

Dobson’s Grove is situated close to Ballydougan Pottery.

 

That Day on Farrell’s Hill

 

On the 17th of March, that morning was fine,

When our jolly sportsmen did together join,

They “laid on” a-hunting that day on Farrell’s Hill,

 And all who attended had sport to the fill.

 

The first that morning was Best from the Dam, 

Then Wilson and Davison came tripping along.

With Grogan, McCreanor and Green’s always there,

And all they were wanting was the start of a hare.

 

The first hunt that started exceeded them all,

With that little hare that lies close to Roe’s Hall,

She woke from her den in the bracken so dry,

And the hills loudly echoed our beagle’s sweet cry.

 

Fast to Ballylough schoolhouse where she crossed the highway,

Said Wilson to Grogan, these words he did say, “

We’ll follow on closely, try all we can do,

I’m afraid they might kill her when in the next “view”.

 

Over Bateman’s green hilltops, like a swallow she flew,

This hare was fast treading the fresh morning dew.

Then on to the Sandestown and back to King’s Hill,

Where our game little beagles were chasing hard still.

 

I had been a spectator when the hare passed me by

, The hounds in the meadow were chasing “breast high”.

They put her round Crowe Hill and along the Clare Flow,

For two hours and ten minutes poor “puss” had to go.

 

‘Twas a beautiful evening as the sun sank to the West,

The birds in the forest had all gone to rest.

The bells in their tower sweet seven did ring,

But our sweet beagle music made the valley still sing.

 

Now the hunt is over, so I’ll finish my song,

 We’ll drink to James Green that his days may be long

. He hunts our hounds wisely, he hunts them with skill,

 And you’ll read it in history of that day on Farrell’s Hill.

 

And so to things more religious.

 

In Relatio Status dated 1917, Canon Doyle records the following: “The Church at Gilford has recently been renovated, and is in excellent condition exteriorly. The interior has also been repaired as far as necessary and is now in fair condition. Some repairs have also recently been made to the exterior of Tullylish Church and Clare Church. A new wood beam has been inserted in the ceiling of Tullylish Church and new Patent iron Rotary Mounting have been fitted to the large bell in the new tower at Tullylish. The interior of Tullylish and Clare is fairly satisfactory.

 

 

In a letter dated March 14th 1922, Canon Doyle informs the Bishop thus,

 

“My Lord,

I beg to state that all Leases, Deeds, Insurance and legal documents in my possession relating to parochial

property in the Parish of Tullylish are tied in a parcel and kept under lock and key in a drawer in the Parochial House, Laurencetown.

 

An inventory of parochial property, houses, schools, vestments, chalices, ciboria, monstrances, etc, has been entered in Tullylish Parish Account Book.

The Catholic population of the town of Gilford is 488 and the non-Catholic population is 1018. The total population of the Catholics in Tullylish parish is about 1736.

 

There are about 7 daily communicants, 100 weekly communicants and 9,600 communions in the year in Tullylish Parish.

 

The faithful of this parish are particularly devoted to the “Quarant Ore” (Forty Hours). During the Forty Hours Adoration, they come to the church in very great numbers and appear very fervent. As many live a considerable distance from the Church, it is rather inconvenient for them to visit the Blessed Sacrament daily but most probably as an effect of the “Quarant Ore”, there are large congregations at the public devotions of the Holy Hour, and at the meetings of the Sacred Heart Confraternity. As a result the faithful here frequent the Sacraments regularly. About two persons have not fulfilled their Pascal duty.

I am,

My Lord,

Your obedient servant,

Joseph Doyle.

 

This letter clearly illustrated the Parish Priest’s overview and close scrutiny of the parishioners’ attendances at church services.

 

Nothing of note is recorded in relation to any further developments in the life of the

Clare Church until 1932, when a new set of Stations of the Cross was purchased

and installed in the Church.

 

With the arrival of Canon Thomas Pettit in 1959, (see photo – left) a full assessment of the needs of the Parish was undertaken. St Colman’s Chapel, Clare underwent extensive renovations and reconstruction costing in the region of £15,000 which was a considerable amount of money in those days. The contractor was Mr. Charles Monaghan, Laurencetown. It was blessed and reopened by Dr Eugene O’Doherty, Bishop of Dromore on Saturday 6th May 1967.

 

With the birth of the Civil Rights Movement in the late 1960’s the demands of this campaign had inflamed passions, terrible sectarian rioting set alight the flames of religious hate in Northern Ireland. The government had failed to solve the security crisis and worse still, in trying extraordinary measures, had alienated one entire community, namely the Catholics and falsely raised the hopes of the Protestants.

 

During the 1970’s, 80’s and 90’s, successive Priests in the Parish had to comfort the bereaved who had suffered so tragically from the sectarian murders that had visited the area. As was the case in the latter part of the 18th century the Clare was to suffer most from this murderous campaign.  Protestants elsewhere in the parish also suffered from bombing and shooting incidents and their clergy were left to comfort their bereaved.

 

Yet again, the Church was the target of hatred. St Colman’s was extensively damaged in a sectarian arson attack in August 1995. This was a malicious act that caused damage totalling £24,000. It was very tastefully restored to its former splendour.

 

 

 

 

Canon Pettit

 

The perpetrators of all these crimes failed in their objective to provoke inter community strife. All decent people of both traditions stood firm against such evil deeds and remained steadfast in their resolve to live together harmoniously. Throughout these years of fear, anguish and tension, the priests encouraged the parishioners to remain loyal and committed to their faith

 

During the period when Canon John Treanor was PP (1978-1998) he arranged and organised many projects to upgrade and improve Church property. Assisted by an enthusiastic and committed committee, the Clare cemetery was redesigned with pathways laid throughout and groundwork so arranged to afford easy maintenance. Much of the manual work was done by Fr Treanor himself, who, by his keenness and example encouraged many ablebodiesd parishioners to give a helping hand. Also one of the curates, Fr Des Loughran extended the floor space to its existing size to make room available for the Baptismal Bowl on one side and altar seating on the other. The copper altar rails that enclosed the sanctuary were removed and restructured into the flower stands on either side of the tabernacle and the stand which holds the sanctuary lamp.

 

Clare Cemetery prior to paths being laid

 

Many parishioners donated cash, church furniture and sacred vessels that have greatly enhanced the Church’s appearance.

 

In November 2000, an accidental fire caused considerable damage and so Canon Knowles was left to organise the repair work which amounted to £16,000. As a result the main Church floor area was re-laid with colourful and washable carpet tiles.

 

Throughout its history, the parishioners in the Clare area had to endure many trials and tribulations and these they bore with great fortitude and resolution. So as the bicentenary of St Colman’s is celebrated in  September 2005 and a new dawn of peace and reconciliation is dawning and a new focus of unity among the people of Northern Ireland, Clare awaits whatever the future may hold. It is hoped that St Colman’s will remain for many more generations to serve the needs of a loyal, committed and faithful congregation. The support of the local community will determine the future of this little Church, nestled in the drumlin countryside of County Down.

 

The Clare Chapel before the altar rails were removed and the carpet laid

(Wedding of Jacqueline Lavery and Chris McDonnell, Celebrant: Fr. Lynch)

 

In this rather brief history of Clare and its people only notable and documented events have found a mention, and this perhaps has distorted the image of the past which it represents.

 

It must be acknowledged that many anonymous parishioners that history failed to record have by their hard work, generosity and faithful allegiance contributed significantly to the development of “The Clare”.

 

This is not the final act of its history, but merely an interlude. The Catholic parishioners, as do other denominations, face a world controlled by the advances and triumphs of science and the ever-increasing dependency on technology in its many forms. This historical sketch covering many centuries gives hope that the values handed down by past generations will be cherished and maintained by future generations.

 

Rectors and Vicars of Tullylish and Donacloney

 

Phillip MacAgoyne (Mac Geown) Vicar of Donacloney November 23rd 1427 (Sweeetman’s Register)

 

Eugene Y. Suggill (O’Shiel) Rector of Tullylish Dead in 1526

 

Arthur Magyud (Maginn) was allowed to hold the Parish of Tullylish 1526

 

Cormac O’Shieghell Prebend of Donnachclone 1528

 

Henry MacGin Vicar of Donaghcloney Died 1528

 

John MacIlkenny (MacKenny) was collated vicar by primate, August 13th 1528

(Cromer’s Register)

 

Friar Nugent, a Capuchin, is said to have lived in the parish disguised as a cook in the employment of Captain Lawrence at Laurencetown House during the Commonwealth period (1949-1652). He was afterwards P.P. Leixlip.

 

During the penal days, the parishes of Tullylish, Donacloney, Seapatrick and Magherally were united under one parish priest., but this union was dissolved by Dr. Blake, Bishop of Dromore, on November 10th 1852 and Tullylish and Donacloney were erected into separate parishes.

 

PARISH PRIESTS