The following was sent to me as a PDF file by Jonathan Glassow of Minnesota.
Because it was quite difficult to read in some places, I re-typed it for use here. I have tried to maintain the original text even though, in a few instances, I had doubts about the content, spelling or grammar.
By Dr. John J. McGroarty of Easton, Minnesota (compiled up to August 1947).
Nothing has more engaged the minds of historians than the researches they have made on the origin of ancient countries, the origin of the language, and from whence comes its people.
Science in this past period has pretty definitely established the fact that man in the early stages lived in gens or clans. A number of gens or clans made up a tribe. Out of the name of the clan, it is fairly established, comes the family name, which down through the centuries is subject to change. Nevertheless, the name had its beginning in the original clan.
The learned, who have undertaken the task of fathoming and examining the nature and difference of languages, have always put in the number of Mother Tongues of Europe. The number of Mother Languages in Europe, says historian Nicholas Sanson, "is better known to us than of the other parts of the world, and may be reduced to six, viz, the Irish, Findlandish, Bretonnic, Biscayan, Hungarian, and Albanian". The Irish language (continues he) is, besides in Ireland, spoken in the north of Scotland and is known generally today as GAELIC.
Several historians have come to the conclusion that the original settlers in Ireland were Milesians, Scythians and Egyptians. Of that truth we shall be readily convinced by paying attention to the antiquity of the Irish language, which is certainly not derived from any that is spoken in Europe, and to the singularity of its characters which have no pro-to-type.
After the Romans had extended their empire over almost all countries, many flocked to Ireland out of Spain, Gaul, Britain and other countries to escape the Roman yoke. The influx of people of many lands will have an effect on the customs, language, laws etc., of the people of that country.
The above is a short background to the subject at hand viz., the ancestral line of descent from a common progenitor, which it seems is necessary in dealing with name or names of any particular family.
The history of the origin of any given name, no doubt, would take many twists and angles, because names were used in language before letters or writing. Nevertheless we all have surnames and we must be guided by historians as to their authenticity.
We are here dealing with the name McGROARTY. The original Irish name was MacRobherthiagh, out of the name of the clan of the tribe of O'Donnell of Ulster or Northern Ireland. The name means clan of the grove. Clan in Gaelic or the Irish language means part of a thing. And Mc or Mac denotes the particular clan, with the other part of the name used to signify a portion of territory or branch of a family.
The name (McGroarty) is spelled in various ways by the people that bear the name in this country (US). A few of them MacGroarty, Mcgrorty, McGrourty, McGroaty, McGroarty dropped or changed a letter, because the mistake in spelling was made on legal documents and not corrected, and sometimes as a matter of choice for unknown reasons. But by far the greater number of families bearing the name spell it McGROARTY.
The following throws some light on the history of the family prior to 1750.
[Note - The following is as originally typed by Dr JJ McGroarty from a presumably handwritten letter. I suspect that there are some misspellings, perhaps due to difficulties in legibility of the original. Note also the spelling of MacGroarty.
I haven't figured out who the addressee - Mr Murrin - is. As pointed out by John R McGroarty elsewhere, there was an Edward Murrin (1796 - ?) married to Catherine McGroarty, but I reckon that this letter was after his time. Perhaps it was a son or grandson. -JG]
ST. COLUMBA'S - CARRICK * CO.DONEGAL.
Ireland, 23rd January 1928.
My dear Mr Murrin:
I have just got my hand on your letter of the 29th of last July which had got mislaid. I trust you will kindly excuse the consequent delay to your inquiry about the history of the MacGroarty family prior to 1750. I could easily write much about same but in my hurry now to make up for delay I shall confine myself to the salient points. The clan or family of MacGroarty is one of the oldest in Donegal. They got charge of the Columban Monastery of Drimholme in the sixth century. There they remained until about the middle of the eighteenth century, when they were at last driven across Donegal Bay to the Parrish of Inver. The Parrish of Drimholme (now called Ballintra) is on the south side of Donegal Bay. About a mile to the south of Ballintra on the main road to Ballyshannon is the townland of Ballymagroarty, where the remains of the ancient monastery and church may still be seen. They did not seem to give way to the first invasion of the planters after the Inquisition of James I in 1608, but clung on to the old place for nearly 150 years later. The present townland of Ballymagroarty is divided into Ballymagroarty Irish and Ballymagroarty Scotch. The Scotch planters with all the foreign power at their back could evidently wrest only a portion of their ancient patrimony from the clan for about 150 years after their first arrival then into the beginning of the sixteenth century.
Towards the middle of the eighteenth century the clan seems to have been rooted out from their peaceful home where they flourished for more than one thousand years, and driven across Donegal Bay where they settled in the Parrish of Inver chiefly and where their descendants are chiefly to the fore. There is no family of the name now living even in Ballymagroarty, Scotch. There are about forty or fifty families of the name in the Parrish of Inver. Mount Charles, a town of some 500 inhabitants, beautifully situated on the north side of Donegal Bay, is the capital of Inver, but there are no families of the name at present in the town of Mount Charles, but several in the vicinity and scattered through the parrish. My own natal homestead is about three miles north from Mount Charles, where our family had settled for at least five generations, likely from the time they were driven from Drimholme across Donnegal Bay about the middle of the eighteenth century. The family of Macgroarty is chiefly confined, as I said, to Inver still. Of course some few of them scattered to neighbouring parrishes and several of them emigrated. One of them, as you may know, who emigrated from the Parrish of Inver, distinguished himself as a leader in the American Federal War in the early sixties of the last century and got appointed Private Secretary to President Lincoln.
All of the families of the name are likely closely related, as it is not a widespread or numerous family name. Several members of the family were Bishops. One is mentioned in Annals of the Ninth Century and one in the Eleventh Century.
The MacGroarty family furnished abbots not only to the monastery of Drimholme but also to the monastery of Kells, which was the head of the Columban Monasteries.
It was in Kells, towards the end of the eleventh century that the casket for the famous battle book of the O'Donnells was manufactured. On its margin is inscribed in Irish letters of the eleventh century the following inscription: "Pray for the soul of Cakar O'Donnell for whom this casket was made, and for Citris, son of McHugh, who made it, for Daniel McGroarty, Abbot of Kells, at whose house it was made." The casket consists of a brass box about nine inches long, eight inches wide, and two inches thick. The top is covered with a silver plate, richly gilt, chased, and adorned with marvellously wrought figures of St. Columba, the Crucifixion and other sacred objects. (I have these symbols engraved on a beautiful presentation gold chalice.) The corners were set in precious stones, crystals, pearls, sapphires, and amethysts, all showing the super-eminent skill of our Celtic ancestors in metallurgy as early as the eleventh century.
This precious religious and national heirloom is at present preserved in the Royal Irish Academy in Dublin. It was closely connected with all the struggles for faith and fatherland fought by the O'Donnells from the sixth to the seventeenth century when their struggle for national independence was lost at Kinsale in 1601.
The MacGroarty family of Drimholme were the faithful custodians of the famous Cathac or battle book and carried it before the forces of the Chieftains of Tyrconnell in all their battles during that time.
The story of the Cathac or battle book is shortly this: When St. Columba was studying under St. Finian of Moville, Co. Down, St. Finian got a new edition of the book of Psalms, annotated and revised by St. Jerome from Rome. There were no printed copies then and manuscripts of the Sacred Scriptures were prized and copied by the Irish Monks. St. Finian was naturally careful of the new revised copy of the psalms. St. Columba, who, like most of the Irish saints and scholars, was an ardent student of the Sacred Scriptures, wished to make a copy of the valued manuscript of St. Finian. St. Finian refused his request, then St. Columba managed to make a copy of it furtively, and when St. Finian found out this he demanded this copy. But St. Columba refused to give it up, saying the copy was the fruit of his own labour and that he did not injure the original. The point in dispute was then referred to the decision of Devoot, who was High King of Ireland at the time, and who decided thus: "as the calf goes with the cow, the copy should go with the book." Columba was dissatisfied with the king's decision and for this and other reasons appealed to his kinsmen of Tyrconnell. They at once flew to arms to vindicate the rights of St. Columba. A bloody battle was fought between the clansmen of St. Columba and the king's forces at Cooldreeny in North Sligo. The king's forces were almost annihilated, and the clansmen of the North were completely victorious. St. Columba was praying for the success of his kinsmen during the battle. St. Columba's copy of the Psalter became the prize of the victors and remained ever after the most precious heirloom of the O'Donnells. For it the precious cumdach was made as mentioned above, at Kells in the eleventh century. As St. Columba was their great patron saint and kinsman, then did his famous copy become enshrined in a beautiful casket as the greatest treasure of the clansman of Tyrconnell. Every man of them was prepared to die in its defense on the field of battle. The family of MacGroarty were appointed the hereditary guardians of this precious battle book, and for their maintainance were assigned the rich lands of Ballymagroarty in the Parrish of Drimholme, Co., Donnegal. It was thought that if the Cathac were carried three times around the army of Tyrconnell before battle by a holy priest by the name of MacGroarty that the army would be victorious.
On two or three occasions (in 1479 and 1597) MacGroarty, the keeper of the Cathac was slain in its defence. But MacGroarty, faithfully from the sixth to the seventeenth century kept and defended the holy battle relic of St. Columba. MacDermot of Murylurgh wrested the Cathac from MacGroarty in 1497 when MacGroarty was slain, but it was recovered from the MacDermots ten years afterwards when the MacDermots were utterly defeated.
After the battle of Kinsale in 1601, the Cathac found its way to the continent with some of the Irish chieftains and at length found its way back to Ireland where it is preserved in the Royal Irish Academy among our most precious national and religious emblems. You see the history of the MacGroarty family as the faithful custodians of the Cathac or Battle Book of the O'Donnells from the sixth to the seventeenth century is very closely connected with the battles of the O'Donnells for the national and religious freedom of their country.
There were many distinguished scholars. Especially in the eleventh century. The two most distinguished being called Marianus Scotus (Latin for MacGroarty the Irishman), the most distinguished scholar of the Columban schools after St. Ennan. Marianus Scotus was distinguished for his knowledge of theology of the Sacred Scriptures and was considered second to no scholar in Europe in his time. He was beatified and his ashes repose in the Monastery of St. James in Ratisbon.
So you see there are few families whose history is as ancient and inspiring as the MacGroarty family. But that should make us humble and grateful and stimulate us to do good. In our diocese at present there are only two priests of the ancient and noble name, one a young priest who was ordained last year, Neil MacGroarty of the Parrish of Inver, and myself, who was ordained more than thirty years ago.
Hoping these hurried notes will satisfy you and encourage you in the noble paths of duty and virtue, I remain, my dear friend and relation, with all best wishes,
Ever sincerely yours John MacGroarty P.P.
P.S. Perhaps I might mention that on the coat of arms borne by the MacGroarty family was written on one side of the shield the words "Friendship or War? Choose which you like". Typical enough.
[ The following information from Dr. J.J. McGroarty, Easton. Minn. was given him in a letter from J.B. Murrin, Scranton, Pa. It was forwarded to me by John Regis McGroarty of Fairbanks, Alaska and also by Jonathan Glassow of Minnesota, to whom I am indebted. I know that there are variant spellings of Keelogs, Donegal etc., but I have tried to resist the temptation to correct them. ]
NEIL MCGROARTY (Born Cir. 1746, Died Cir. 1817)
Neil McGroarty of the Townland of Kealogs, Inver, County of Donegal, Ireland, was born about 1746. He and his brother Denny (Dennis) put to sea about 1762, when Neil was sixteen years old. Neil returned alone after an absence of some 15 years. His venture at sea was profitable because, a few years after his return, he purchased a three life lease of the Townland of Kellogs at a rental of one guinea. This Townland supported 120 head of cattle and 12 horses.
Neil McGroarty never would tell the places visited by him in his absence at sea.
In fact he very carefully avoided talking at all of those years of his life. However he did say he left brother Denny in America which would indicate that he spent some of his time here also. It would seem from the following incident he was in contact with the French because he spoke their language and it might be said in passing, which was very odd, did not speak Gaelic. A French ship was driven into Inver Bay by stress of weather. After the storm passed the Captain of the ship decided to take on provisions but could not make the Irish understand what he wanted. Then Neil was sent for. He spoke French to the Captain, made arrangements for the provisions and the ship was soon on its way.
In confirmation of the statement about Denny (Dennis) McGroarty being in America, an examination of the Pennsylvania Archives, 5th Series, vol4.p.167; Vol3.pgs.84, 432, 450, 452, 457, shows a soldier of the name of Denny McGroarty served as a private in the 9th Pa. Regt. Continental Army under General Wayne and probably took part in the battle of Brandywine, Germantown, Monmouth, Stony Point and the surrender at Yorktown. While the identity of this soldier remains to be established, never-the-less it is very likely the identical Denny (Dennis) McGroarty, the brother of Neil. And the fact that Denny was in the American Revolutionary Army fighting against Great Britain and that Neil was doing the same thing was a very good reason why Neil was reluctant to talk about where he spent his time when at sea. Neil was described as a man standing five feet eight inches, weighing 160 lbs., with the dress and appearance of a gentleman because he wore knee-breeches and shoes with silver buckles. His hair and eves were black and it was his wont to always appear well dressed, a man of few words and well educated. He also possessed another trait of a gentleman, the possessor of a good size bag of gold gathered by him in his wanderings. Out of its long neck he took the gold to buy the Townland of Keelogs, though he had sufficient left to provide three daughters with sizeable estates as will appear later.
He married Peggy Meehan (Meighan) reported to be the richest girl in the parish who bore him six sons and three daughters.
On the death of Neil McGroarty his will divided the Townland of Keelogs into six parts, one part to each of his sons and an amount of gold to the value of the sixth part of the townland was left to each of his three daughters.
The children of Neil McGroarty and Peggy Meehan McGroarty were as follows:
(1) John, born about 1772 and is said to have lived until he was 104; married to whom is not known, one son or grandson was the famous Rev. John McGroarty who saved a man's life by his testimony; a daughter Margaret married a man by the name of Cassidy whose son Patrick Beresfield Cassidy was an author, poet, traveler and newspaperman.
(2) Bryan, born about 1774, from whom the McGroartys of St Paul Minn. U.S.A. are probably descended.
(3) Patrick, born about 1776, married Susan Williamson from him descended the McGroarty families of Cincinnati, Ohio and St Louis Missouri; General McGroarty and Mother Julia.
(4) Charles, born about 1778, none of his children came to America but some of his grandchildren are living in and about the Wilkes-Barre, Penn. U.S.A.
(5) Neil, born about 1780, and died about 1815; Married Nancy Montgomery, born about 1781 and died about 1870. Nancy married secondly Meehan; children by her first husband, John, born about 1804, married Kitty McMennamen; Hugh, born about 1805 married Mary McGinty; Kitty born about 1810 married Peter Scanlon; Neil, born 1812, never married; Patrick born 1814, married Rose McGroarty. All of these emigrated to America except John, descendant of John McGroarty is Mary McGroarty Blaney; from Hugh McGroarty, John Steven McGroarty and Margaret McGroarty Murrin, Bridget McGroarty Farrell, Bernard, Catherine McGroarty Mc Hale, and Hugh McGroarty.
(6) William, born about 1782. Nothing further is known of him.
(7)Margaret, born about 1784, married a man by the name of McHugh. Nothing further is known of them.
(8) Bessie, born about 1786, nothing further is known of her.
(9) Kittie, born about 1796, nothing further is known of her.
The Cathach of St. Columba is Western Europe's oldest surviving manuscript. An early seventh century Irish Psalter, it is traditionally associated with St Columba (d. 597), and was identified as the copy made by him of a book loaned to him by St. Finnian, and which led to the Battle of Cul Dremhe in 561. Paleographic evidence, however, dates the manuscript to the early seventh century. There are 58 folios in the damaged and incomplete manuscript. The maximum size is 200 by 130 mm.
The Cathach was enclosed in a shrine in the eleventh century by Cathbar O'Donnell, head of the O'Donnell Clan, and Domhnall McGroarty, Abbot of Kells. The shrine was carried into battle by "The McGroarty" as a talisman, (Hence the name: Cathach = Battler). The manuscript was rediscovered in 1813, when the shrine was opened.
The O'Donnell family always claimed ownership of the Cathach but the manuscript remained in the custody of The McGroartys - its official "Keepers". The Cathach was entrusted to the Royal Irish Academy in 1842 by Sir Richard O'Donnell.
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This line drawing depicting the Cathach was kindly sent to me in
February 2007 by John R McGroarty of Fairbanks, Alaska.
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| For convenience I repeat Fr John MacGroarty's description of it here :-
On its margin is inscribed in Irish letters of the eleventh century the following inscription: "Pray for the soul of Cakar O'Donnell for whom this casket was made, and for Citris, son of McHugh, who made it, for Daniel McGroarty, Abbot of Kells, at whose house it was made." The casket consists of a brass box about nine inches long, eight inches wide, and two inches thick. The top is covered with a silver plate, richly gilt, chased, and adorned with marvellously wrought figures of St. Columba, the Crucifixion and other sacred objects...The corners were set in precious stones, crystals, pearls, sapphires, and amethysts, all showing the super-eminent skill of our Celtic ancestors in metallurgy as early as the eleventh century.
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I picked up the following two entries from the Internet. I reckon that this is not the Fr John above as he was apparently not ordained until the late 1890s - also he spelt his name "Mac".
GWEEDORE AND CLOUGHANEELY RELIEF FUND
At a meeting held in Dunfanaghy, on the 18th January, 1858, for the purpose of devising the best means of alleviating the distress among the peasants of Gweedore and Cloughaneely - the Very Rev. Hugh McFadden, P.P. and V.F., of the united parishes of Tullaughobegly and Raymunterdoney, in the chair - the following resolutions were put and unanimously adopted:-
1. Resolved -"That the deplorable state of Gweedore and Cloughaneely call for the prompt interference of the charitable and humane, and that this meeting appeal to the sympathies of our countrymen, of every class and denomination, for Funds to enable us to relieve the peasants of these districts, who are at present undergoing the most indescribable sufferings and privations."
2. Resolved - "That the Rev. Daniel McGee, P.P., Gweedore; the Rev. Hugh McFadden, P.P., Cloughaneely; the Rev. J. Doherty, P.P. Rossgull; the Rev. James McFadden, C.C. Clougheneely; the Rev. Bernard McMonagle, C.C., and the Rev. J. McGroarty, C.C., both of Doe, be constituted into a Local Committee, with powers to allocate and distribute for the relief of those in distress, whatever Funds may be received through our appeal to the public."
3. Resolved - "That the Rev. Daniel McGee, P.P., Gweedore, be appointed Treasurer of these Funds(?)"
4. Resolved - "That the Rev. John Doherty, P.P., Carrigart, Strabane, be appointed Honorary Secretary."
5. Resolved - "That this Committee meet every fortnight, for the purpose of disposing of the Funds on hands, and of conferring for the benefit of those in distress."
6. Resolved - "That these Resolutions and Appeal be printed in all the Provincial and Metropolitan Newspapers favourable to our cause."
APPEAL
Countrymen and Fellow Christians, - In the wilds of Donegal, down in the bogs of Gweedore and Cloughaneely, thousands upon thousands of human beings, made after the image and likeness of God, are perishing, or next to perishing, amidst squalidness and in misery, for want of food and clothing, far away from human aid and pity. On behalf of these famishing victims of oppression and persecution, we venture to appeal to your kind sympathies and religious feelings; and hope that, for the sake of him who bore our infirmities, you will share with us their distress by lending some substantial assistance to enable us to relieve their wretchedness, and rescue them from death and starvation. The ground of this Appeal is simple, and may be thus simply told :-
The districts of Gweedore and Cloughaneely are the bleakest and most mountainous in Donegal or in Ireland. The entire surface is broken up by huge, abrupt, and irregular hills of granite, covered with a texture of stunted heath, while the space between is but a shaking and spongy marsh. The inhabitants of these wilds are all Celts of the 'pure old race, with the pure old faith,' who cultivate small patches of arable land along the shore or claddagh on which their wretched cabins are built, and subsist principally by rearing stock and grazing sheep on the steep sides of their mountains and in their hollow glens. The increase of their flocks they sold to meet the landlord's rent, and the other exigencies of life; while of the wool of their sheep they manufactured frieze and tammy as clothing for the male and female members of their families respectively. Thus, from time immemorial, they lived in the enjoyment of these wild mountains, living a most innocent and peaceable rural life, warm and faithful in their friendship while their attachment to the old faith was stronger than death.
Last year brought a change on these warm-hearted peasants. All the landlords of these districts, save one, simultaneously deprived them of their mountains, giving them to Scotch and English graziers for sheep-walks, and, at the same time, doubled, trebled, and, in many instances, quadrupled, the rents on the miserable patches left them. These mountains, so unjustly pressed from the unfortunate natives, were peopled with Scotch and English sheep. But, sadder still, the strange sheep imported to these mountains throve not. Last winter was very prejudicial to sheep, particularly under Scotch treatment - the Donegal mountains proved treacherous, and their tracts devious to strangers. The sheep recently placed on this strange pasture were prone, from natural instinct, to wander, and the Scotch shepherds were supinely negligent in the duties of their calling. The natural consequence was, that large numbers of the sheep strayed - large numbers of them were lost in bog-holes - and large numbers of them perished through the inclemency of the winter and the want of proper care. During the Penal Laws, we are told that Grand Jury levies were made upon Irish Catholics for loses sustained by Protestant merchants at the hands of Catholic powers, with whom England might happen to be then at war. It must have been in the same spirit that, in order to recompense these losses of the Scotch and English graziers, an enormous and unjust grand Jury Warrant was obtained against these innocent Celts. And, in order, moreover, to carry out this iniquitous enactment, and the more effectually to secure the adverse and unjust possession of those mountains, an extra force of constabulary was, at the instance of these landlords, ordered to these districts, for whose support a most ruinous tax has been imposed on the wretched inhabitants. In short, by those and similarly unjust and arbitrary proceedings, the sum of about three thousand pounds has been levied on the poorest and most miserable district on God's earth. Already the law officials, backed by 300 constabulary, have, at the bayonet's point collected the last farthing of this enormously disproportioned levy. The poor, shivering, and famishing peasants, under the terror of an armed force, wielded by officials without feeling or humanity, were obliged to sell their little scanty bins of potatoes and small stacks of rye and corn to meet this merciless demand. It is almost incredible the means the poor creatures resorted to in order to make up the necessary sum. Many went 30 miles to borrow or beg the money from their friends - many sold their kitchen furniture and utensils - and even mothers were known to have sold their cradles. It was, truly, a sight to make angels weep, to see the poor helpless fathers, amidst the tears and wailings of their more helpless wives and hungry children, parting with the last stone of their potatoes and other necessities of life to pay this iniquitous tax. The stalwart and robust peasantry could do nothing but weep, the womanly hearts of the mothers were wrung with agony, and the ragged children - poor innocent things - bewailed, in loud cries and convulsive sobs, their forlorn lot. And we, who witnessed these scenes of woe, are not ashamed to confess that we, too, shed tears - unavailing tears - of pity and sympathy for them. But there was no remedy! Like Herod's savage massacre of the Innocents, the warrant was unfeelingly executed. The foul and dastardly deed was perpetrated - consummated. And thus the food of some thousand families has been swept away, and their only means of supporting and clothing themselves cruelly pressed from them. Whether the object of the landlord's harsh and tyrannical treatment to these poor peasants is to crush them out, or wring from them a large revenue, we will not stop to inquire; but we have no hesitation in saying, that, unless they are assisted in their present distress, they must sink under the weight of their misery - must be blotted out of existence; and that their once happy homes will become walks for Scotch and English hoggets. They are now, at all events, in consequence of such treatment, perishing of hunger and nakedness, in their damp and comfortless cabins. But we will venture a little into detail :-
There are at this moment 800 families subsisting on seaweed, crabs, cockles, or any other edible matter they can pick up along the sea-shore, or scrape off the rocks.
There are about 600 adults, of both sexes, who, through sheer poverty, are now going barefooted, amidst the inclemency of the season, on this bleak Northern coast.
There are about 700 families that have neither bed nor bed-clothes, but are forced to lie on the cold damp earth in rags worn by them during the day.
There are about 800 families without a second bed, fathers and mothers, sons and daughters, being huddled together as best they can.
Thousands of the male population have only one cotton shirt, and wear none whilst it is being washed, while thousands have not even one. The females are still in a worse condition.
There are about 400 families, in which there may be half a dozen full-grown females, who have only one dress among them, in which they can appear in public; mothers and daughters alternatively using this common wardrobe when they go out of doors.
There are about 600 families who have now neither cow, sheep, not goat; and who, from the beginning of the year to its close, hardly ever knew the taste of milk or butter.
There are thousands of youths, of both sexes, verging on the age of puberty, who are so partially and scantily clothed that modesty forbids one to look at them - they are only objects for the eye of charity.
We will not, though we could, go further into particulars, but, on behalf of those, and these, and all, appeal for funds to enable us to assist them in their respective wants. And we appeal in the name of Him who said, "Deal thy bread to the hungry." "Clothe the naked." "Give drink to the thirsty." "sell what you possess and give alms to the poor." The Son of God ? the person of these perishing peasants. He is hungry - will you give him to eat? He is thirsty - will you give him to drink? He is naked - will you clothe him? Do it to them, and you do it to Him. For he says himself, "for as long as you did it to one of these, my least brethren, you did it to me."
We appeal to fathers and mothers, with fond and promising children, and request that "as you would that others would act to your children, if they were in want, act you to the desolate families in the wilds of Donegal."
We appeal to the chaste and virtuous young ladies of Ireland, and say, "As you value that priceless ornament of your sex, maiden modesty. And as you know what it is to put female delicacy rudely to the blush for want of sufficient clothing, grant us, of your superfluous dresses, wherewith to enable us to buy plain dresses for these half-dressed girls of Donegal." Both we and they will pray that God may screen you from all shame and confusion.
And finally, before all, and beyond all, we appeal to the patriotic young men of Ireland. This fine old Celtic race is about being crushed aside to make room for Scotch and English sheep. We appeal to your noble and generous feelings, as men and patriots, to assist us in our efforts to prevent their total extinction. We declare it, in the face of the world, as our solemn conviction, that, in the sight of God and men, there is not a more precious offering than alms from the patriot's muscular hand, when given for the love of country and the relief of his kind.
JOHN DOHERTY, P.P.., Carrigart, Rossgul.
HUGH McFADDEN, P.P., Falcarragh, Cloughaneely.
DANIEL McGEE, P.P., Bunbeg, Gweedore.
JOHN O'DONNELL, P.P., Dungloe, Rosses.
JOHN FLANAGAN, P.P., Rathmelton.
HUGH McFADDEN, C.C., Allsaints.
JAMES McFADDEN, C.C., Falcarragh, Cloughaneely.
BERNARD McMONAGLE, C.C., Dunfanaghy, Doe.
JOHN McGROARTY, C.C., Cashelmore, Doe.
HUGH CULLEN, C.C, Rossgul.
Also refers
Minutes of evidence taken before the Select Committee into Destitution in Gweedore and Cloughaneely
British House of Commons Sessional papers
1857-58, Vol. XIII.
Paper delivered by Rev. J. McGroarty, 17th June 1858. 'List of houses in each townland, and the number of family in each house visited by me.' (Rev. J. McGroarty was the Roman Catholic Curate of Clondahorkey).
[ From John McGroarty (72.1.2) e-mail dated 04/03/07 ]
Greetings from Dublin and here's hoping you are in good health and enjoying all that's best in life. I mentioned to you in a previous correspondence that I had some scraps of information about the McG's which I had noted in my head and derive from a conversation with the late Cardinal Tomas O'Fiach (O'Fee) when he was a Monsignor and which I would date around the early to mid 1970's.
The Monsignor was a noted Gaelic scholar and fluent Irish speaker. I had been introduced to him at a social gathering in Dublin and upon hearing my surname, he instantly became visibly animated and I now relate as best I can recall the salient points of a most interesting conversation of half an hour or so :
" - McGroarty is one of the greatest Irish surnames - noted repeatedly in the Gaelic form in the Annals of the Four Masters - similarly in the book " Life of Colmcille" - the Gaelic version is MacRobhartaigh - the Gaelic word Robharta meant the surge of the tide or similar -
they were invariably the scribes or poets and teachers and religious leaders - the name derives from the person who was the very early equivalent of the sacristan i.e. he who mended the fence around the church and fixed the leaking roof -
there were two MacRobhartaig clerics with the Irish leader and Earl of Tyrone Owen Roe on the March to Kinsale and they were never far from his side during that harrowing event and its outcome -
MacRobhartaighs were instrumental in organising the "Flight of the Earls" from Lough Swilly and figured prominently in ecclesiastical circles at the Spanish Court where the Irish were received and afforded protection after the Battle of Kinsale -
they also acted as mediators with the Papacy and had great influence there - they were coarbs in the early Irish Christian Church and often succeeded one another in these church postings [ Gaelic "comharb" - a successor to the founder or head of a church or monastery in the Celtic Church ] -
the MacRobhartaighs were in fact the keepers of the psalter of St Colmcille - the actual keeper having the title "Cathach" and this Book was carried aloft by the Cathach around the assembled Irish soldiers on the eve of battle -
the earliest delegation of Irish monks to go to mainland Europe after the time of St Patrick were led by Muiredach MacRobhartaigh and his tomb bearing his name and designation is accessible in Heidelberg to this day - "
I think I have good recall on O'Fiach's utterances because I have had to repeat it on many occasions over the years for interested family members and it follows that the conversation didn't recede out of sight.
Much but obviously not all of what he said is supported by independent sources. I also remember that he mentioned how the MacRobhartaighs fell foul of a large group of the ruling class in Donegal and the MacR (McG) leader of the day, in a huff (a noted family strategic stance) took himself and his clan off to Tory Island (a wild North Atlantic outcrop near the Donegal coast) numbering in excess of 100 followers where they remained for almost two centuries. I recall mentioning this to a very knowledgeable McGroarty historian (Gregory McGroarty) and he told me that this had occurred back in history.
Hope you can make sense of all this.
Please revert on any points that you may wish to tease out further.
Kindest thoughts
John McGroarty
[This same John McGroarty also drew my attention to the following three articles.]
1. From the website of The Holy Family Parish
The Church of the Holy Family in Derry is situated on an estate named after one of the city's historic place names - Ballymagroarty, which translated in Irish means the townland of the McGroarty family.
One of their most important relics was the Cathach, an ancient psalter believed to have been written by Colmcille - and a copy of the Old Testament psalms. The Cathach comes from the Irish word for battle and it was used as a talisman in battle where it was the duty of the McGroarty clan to carry it when the O'Donnell clan fought.
The McGroartys remained the custodians of the important book for centuries, but eventually the O'Donnell family themselves took charge of it. In subsequent centuries it was encased in a few different shrines which were either replaced or repaired as and when this became necessary. Domhnaill McRobartaigh of the Court of Kells was responsible for making one of the shrines in the 11th Century.
A contemporary of his was the famous MacRobartaigh - Muredoch who lived in Donegal in the year 1028. He left Ireland at the age of 28 and went to Germany where he settled as a monk for three years at Cologne. Then he was ordained and spent ten years at the Abbey of Fuld.
He died at Mertz when he was 58. On the continent he was known as Marianus Scotus. It is interesting to note then that one of the first housing estates in the Hazelbank area of the parish is named after him - Marianus Park.
2. Excerpts from "Regensburg and the Scots" researched and written by Alasdair Roberts.
Regensburg, where the Regen joins the Danube, is a Bavarian city of 125,000 inhabitants. Under the Celtic name of Radasbona it developed out of a Roman frontier fort to become one of Germany's finest medieval cities. Many timbered buildings and winding streets remain. Scots and Frenchmen always used the name Ratisbon rather than Regensburg....
Regensburg was twinned with Aberdeen in 1955, and fifty years of visiting back and forth acquired a deeper significance when Cardinal Joseph Ratzinger (once Dean of the University) became Pope Benedict XVI. The old link between Scotland and Germany was through Benedictine monks, and Cardinal Ratzinger chose his papal name after St Benedict, the founder of western monasticism. St James's at Ratisbon was one of the last three "Schottenklöster" or Scots cloisters.
After the sudden Scottish Reformation of 1560, when Catholic worship was banned by Act of Parliament, a priest-schoolmaster of Linlithgow called Ninian Winzet wrote pamphlets in defence of the old faith.... When Mary Queen of Scots fled to England he followed her. During the long imprisonment which ended with her execution at Fotheringay, Mary got the idea of training Scots priests abroad to reconvert their native land. Ninian Winzet was to be a key figure as abbot at Ratisbon. Starting with an empty monastery, he soon had six Scottish monks to help him offer up the traditional prayers of St Benedict.
The "Scoti" who brought Christianity to Germany were Celtic monks from Ireland. Macarius or Muiredach from Donegal went to Würzburg from Ratisbon in the 12th century to start a new monastery. The bones of Macarius, especially his head in a silver reliquary, were believed to work miraculous cures. The reign of Britain's last Catholic monarch came to an end in 1688 when James II's queen had a son after losing daughters to epilepsy. The Stuart dynasty would continue - except that baby James also had epilepsy. Following an appeal to Würzburg, a relic was brought and applied to the baby's head. The fits ceased, but the Royal Stuarts were forced into French exile. James always carried his relic, not least when he landed at Peterhead to support the Jacobite Rising of 1715.
3. From "A Catholic Encyclopedia"
School of Kells
Kells (in Gaelic Cenannus) was the chief of the Irish Columban monasteries. It was founded most probably in 554, that is nine years before Columba founded Iona, and during the saint's life was eclipsed by the greater fame of the insular monastery.
...Kells became a great school of learning and art, and continued to flourish in spite of the frequent ravages of the Danes...
The celebrated Cathach, the battle-standard of the O'Donnells, was preserved in the monastery and enshrined there in a beautifully wrought casket. It contained a psaltery said to have been written by the hand of Columba himself. Mac Robartaigh, "Comharb" of Kells, had its marvellous cover made in his own house. His family belonged to Tirhugh in County Donegal, and gave many abbots and sages and scholars at this period to the school of Kells. The most famous of them all was the renowned "Marianus Scotus" -- an Irish Muredach Mac Robartaigh -- a celebrated scribe and commentator on Scripture..... Leaving his beloved Kells he journeyed all the way to Ratisbon, a pilgrim for Christ, and there founded for his countrymen in the land of the stranger the celebrated Monastery of St. James. He himself unwearyingly copied the Scriptures, and is described by Aventinus in his "Annals of Bavaria" as "a distinguished poet and theologian, second to no man of his time". The poems are lost, but the commentaries survive though still unpublished.
They include a commentary on the Psalms, which was considered so valuable that it was not allowed outside the walls of the monastic library without a valuable deposit being left to secure its safe return. There is also extant in the Cotton collection an unpublished codex containing the treatise of Marianus Scotus consisting of "Extracts from the Writings of Various Doctors on the Gospel". His most famous work, however, was a commentary on St. Paul's Epistles, with marginal and interlinear notes. It is still unpublished amongst the treasures of the Imperial Library of Vienna, and is especially valuable because it contains many entries in the pure Middle Gaelic of the eleventh century, written by a man who was at once an accomplished scribe and most excellent Irish scholar. This learned work shows that Marianus was acquainted with the writings of nearly all the Latin Fathers of the fourth and fifth centuries. It was completed, he tells us himself, on Friday, the sixteenth day before the Kalends of June, 1079. The devoted scribe and commentator, who is commonly and justly styled "The Blessed Marianus Scotus", lived for ten years more, and after his death was universally regarded as a saint. He was, after Adamnan, Abbot of Hy, justly esteemed as the greatest glory of the Columban schools.
[Note: There was another "Marianus Scotus" who lived about the same time, and was known as a chronicler. ]