Kilkenny – Black Abbey (The Priory & site of original Church)

Posted on January 20, 2012 by admin

Kilkenny – Black Abbey (The Priory & site of original Church)
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THE FRIARS OF KILKENNY
(fr. John O Heyne, O.P.)
In county Kilkenny, called in Irish, Cill Choinnigh, the capital city holds a very important commercial position. In this city is a large and magnificent abbey, (built entirely by William Marshall, Earl of Pembroke, in 1240. The Dominicans, from the very beginning led devoted lives in this well-endowed abbey which possessed members worthy of praise, but wars have I obliterated the memorials of those of ancient times. Of the more recent fathers, whom I remember those who occur to my mind are: —

FATHER PETER COSTIGAN, who studied at Burgos, in Spain, with no little success. On his return home to the ministry, he gave a bright example and preached assiduously for many years, until he died piously in the Lord, in his own convent.

FATHER JOHN O’MARA, who was a man of great merit, and well esteemed by the same community and the people, famed alike for his learning and preaching, died full of years and merits.

FATHER RAGGETT was a man very much given to mental and vocal prayer, and lived in constant dread of the judgments of God. In the late Jacobite war, on the coming of the enemy and the taking of Kilkenny, this innocent man came as a refugee to the convent of Athenry, where he was received with joy, and died a pious death, fortified by the last sacraments, in August, 1690, and was buried there.

FATHER THOMAS BRENNAN, of the same community, studied at Palencia, in Spain, and after returning to Kilkenny became an admirable preacher; driven thence by the coming of the enemy, he followed the Catholic army. Stricken down with fever, he received the last sacraments and gave up his soul to his Creator, at Portumna, towards the end of September, 1690.

FATHER ANTHONY ROTH received the habit in the convent of Lerma, in Spain, and having been professed, studied in the convent of Pamplona with such success that he was appointed lector of philosophy which he taught for three years. Thence he was sent to Louvain as master of studies, and was both second and first regent there as well as prior. He had a defective utterance, but was profoundly versed in the doctrine of St. Thomas. From Louvain he returned to Kilkenny, where he lived a very edifying life. Having become an invalid, he was unable to leave Ireland at the time of the tyrannous decree of expulsion, passed by the heretical and rebel Parliament out of hatred of the faith, and so the pious and good man died at home.

FATHER PETER ROTH was a simple novice in the year 1674, but a great persecution arising at that time he went to Spain and was at once received into the convent of the Blessed Virgin, at Vitoria, with exceeding kindness (as Spain was always accustomed to receive friars from our country), where he was professed after giving great edification, and applied himself very closely to study. Thence he returned home and became a learned and eloquent preacher in English. Being afterwards made prior of Dublin, everyone admired his management of the funds and goods of the convent (left in a dilapidated state by the war), his unaffected modesty, his unequalled meekness, and especially his humility. His assiduous care for the beauty of God’s house wore down his constitution; and consumed by a slow sickness and fortified by the last sacraments, he gave up his soul to God which had been so dear to his fellow-men, in the month of November, 1697, being then apparently about forty-one years of age. There could scarcely be found a more perfect religious in those things which belongs to our State of life. All the Catholics of Dublin came in a crowd to his obsequies and the principal nobles both Protestant and Catholic of both sexes were present at his funeral. He was extremely modest in word and gesture and very handsome, and although he had not taught as a professor he was a good scholastic and very well versed in Sacred Scripture, Controversy, Moral Theology and History.

FATHER JOHN O’BRAGAN [?] , of the same community, and at the same time, similarly exiled from home, came as a simple novice to Burgos, to the convent of St. Paul, where going through his noviceship with the approbation of all this very religious community, he was professed and studied there with great success. However, a short time after his studies, he died there, and I heard from many that he would have become a learned man if God had spared his life.

FATHER NOLAN, clothed and professed at Zamora, studied at Pamplona and taught there with success; thence he came to Louvain, where he likewise taught, though not for long. Called to the regency of the Minerva, he went to Rome, and being imprisoned there for a time, owing to his defence of St. Augustine and St. Thomas, on the doctrine of the efficacy of divine grace,’’ he came to France, to the great and religious convent of Rennes, in Brittany, and there lived piously until his death. He improved the studies very much there and strenuously opposed the modem impugners of SS. Augustine and Thomas.

Of many others belonging to this house who are dead, I have no information, nor do I know any others livings except two who are: —
FATHER PATRICK MARSHALL, who studied at Vitoria. And who was twice prior of Kilkenny after his return. He is a very good preacher in the English language and lived for a long time in England. He was afterwards made vicar-provincial for two years, by Father Gelasius Mac Mahon, the provincial, who went abroad in 1691. Then he was provincial himself for four years until the last general exile; at present he is living in England.

The other is FATHER LANGTON, a son of perdition, an apostate from the true faith and from his vows, openly professing the heresy he had imbibed, and becoming an infamous petty preacher, to his own damnation and that of many others. May God through the Precious Blood of Jesus Christ bring him back to the truth and to true penance! Amen, Amen. I make mention of this prodigal son, that all who see this account may pray for him.

BLACK ABBEY, KILKENNY
(fr. Ambrose Coleman, O.P.)
Founded under the title of the Blessed Trinity in 1225, by William Marshall, the younger, earl of Pembroke, who was buried there in 1231. His ill-fated brother, Richard, who fell by treachery at le Curragh, was buried there three years later. In 1244, Geoffrey de Turville became bishop of Ossory and made grant of a conduit of water to the friars. The original grant is ill among the Corporation archives.

1251. A grant is preserved in the Corporation archives, from Hugh, shop of Ossory, in which he grants the whole fountain of St. Kenny (St. Canice) to the friars preachers.

1259. Bishop Hugh, a Dominican, who had been a great benefactor to the abbey, died and was buried near the High Altar. 1264. An alabaster figure of the Blessed Trinity, of this date, is preserved in the abbey church. It was found bricked up in a wall seventy or eighty years ago.

1274. Grant from Gilbert de Clare to the friars preachers, enabling them to grind corn at his mill.

In 1281, 1302, 1306 and 1348 provincial chapters were held here.

In 1348, on the 6th of March, eight Dominicans died in Kilkenny the Black Plague.

1353. A grant from the Corporation to the Black Abbey of the rent of two houses to provide bread and wine for the celebration of masses

1376. Excommunication against Philip Leget for neglecting to supply bread and wine for the celebration of Mass at the Friars preachers and Minors of Kilkenny, which he was adjudged bound do in a certain cause testamentary tried before Robert de Tunigge, archdeacon of Ossory, commissary to the bishop of that see.

1394. Grant from Thomas Holbein and others of a tenement lax the cemetery of the church of the Blessed Virgin Mary, to supply the Friars Preachers with bread and wine for Masses to be celebrated in their church.

1437. Henry VI., granted to the abbey "two parts of all the tithes, of the rectory of the church of Mothil, to have and to hold the said two parts so long as they ‘ shall remain with us, paying yearly to our Exchequer of Ireland,; eight pence on the feast of St. Michael and at Easter in equal portions." The friars had petitioned for this grant, as they were not able to live on the alms of the town and county of Kilkenny, since the county had been devastated by the English rebels and the Irish enemies.

1487. Oliver Cantwell, a Dominican, became bishop of Ossory. b He died at a great age, on the ninth of January, 1526, and was buried in the Black Abbey.

1519. Henry VIII. A grant from John Riche to the prior and brethren of the Order of Preachers of twenty-seven acres of land in the way leading to Dunfert.

Jan. 4, 1541. Peter Cantwell was prior at the time of the suppression and in possession of the said priory, containing, within it the precincts, a church and belfry, a small castle near the church, a dormitory, and beneath it the chapter house; another room called the King’s Chamber, and adjoining it a small turret, A granary with two cellars underneath, a toft, etc., etc.

1543, Aug. 25. This abbey as well as the Franciscan abbey was granted to Walter Archer, the sovereign, and to the burgesses and commonalty of Kilkenny forever

In the Commissioners’ return of the chattels of the monasteries, sold for the benefit of the king, those of this convent are said to have brought a sum of £57 17s. 8d.

1603. Father Edward Raughter, a Dominican friar, assisted by some in the town, came to the Black Friars, then used as a session house, and breaking the doors pulled down the benches and seats of justice, building an altar in the place of them, and commanded one Bishop, dwelling in part of the abbey, to deliver him the keys of his house, who was to take possession of the whole abbey in the name and right of the friars, his brethren. —
Walter Archer, sovereign of Kilkenny, was thrown into prison by Lord Mountjoy, the deputy, for approving of the seizure of the Black Abbey.

1643. A provincial chapter was held in the Black Abbey, which had been taken possession of and repaired by the Dominicans, when the Confederates occupied Kilkenny. F. Felix O’Conor was prior of the Black Abbey some time after this, and on the town falling Cromwell’s hands in 1650, was excepted from quarter but managed to escape.

In 1678, as we learn from a Relatio presented to Propaganda by O’Phelan, bishop of Ossory, there were five Dominicans in Kilkenny.

The fathers returned to Kilkenny some years after the General exile of 1698, for the report of the Sheriff of Kilkenny, made speaks of "one reputed friary, (in Irishtown), erected since first year of the reign of King George the First, being formerly a je stone malt-house. Five reputed Fryars therein." A chalice dating to this period is still in use in St. John’s parish church, and the base is inscribed: — Fr. Petrus Archer Ordinis Sancti Dominici, Conventus Kilkennice, me fieri fecit, 1722.

In 1744, the fathers were dispersed by the magistrates and not driven out of the city. They were not allowed to live together in community. For a long period, they did parochial work for the secular clergy, first in St. John’s and afterwards in St. Canice’s parish.

In 1775. Father Meade rented the ruins of the old abbey from Mr. Laurence Daly. Father Meade pulled down the ancient spire to build a small convent.

1780. The transept was roofed in by Father Shaw of Mullingar but was not used for divine service for thirty-four years.

In 1814. Father Gavin opened the transept for divine service and all the other fathers were suspended by the bishop. The nave was restored and opened for service in 1866,

In 1894, the present beautiful convent, replaced the small house which had been in use for 120 years.

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Saint Dominic’s Altar

Posted on January 18, 2012 by admin

Saint Dominic’s Altar
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ST. MARY’S OF THE HILL, GALWAY.

THE Dominicans came into possession of this abbey, which had formerly belonged to the Premonstratensian Canons of Turin, in 1488, by apostolic brief of Innocent VIII., dated the fourth of December of that year. It appears from the brief that the canons had deserted it and that it had been in the hands of the secular clergy for many years. It had fallen completely into ruin, being valued at the time at only a pound a year. The brief was obtained by three secular canons of the diocese, at the desire of the citizens of Galway.

The work of rebuilding the ruined chapel and abbey was commenced at once and James Lynch Fitz-Stephen, who was mayor in 1493 and whose name has gone down to posterity as the executioner of his own son, built the choir at his own expense: " 1493, Mr. James Lynch Fitz-Stephen built at his own cost and charges the choir of our blessed Lady’s church in the West of Galway."
He also left six pounds in his will, made in 1508, " to the works of the chapel of the Blessed Mary of the Hill, in the west part of our town."

The fathers appear to have remained in undisturbed possession of the abbey during the reigns of Henry. VIII. and Edward VI.

1570. March 9. Queen Elizabeth granted to the corporation of Galway part of the possessions of the abbey, then lately dissolved.

1578, Sept. n. Lease to the mayor, burgesses and commonalty of Galway, of the Dominican, Franciscan and Augustinian mona.steries. Fiants, Eliz.

We find from the Provincial’s records, that in 1629, there were four fathers in Galway, five professed clerics and some novices.

Some time before the war of the Confederation, the fathers regained possession of the abbey church (the abbey itself appears to have been demolished before this), though they continued to reside in the centre of the town. In 1642, Lord Forbes, on landing here, erected a battery in the church against the town, but having failed, he defaced the church, and, in his brutal rage, dug up the graves and burned the coffins and bones of the dead. In 1648, the Nuncio interdicted their church on account of some public contentions about precedence between them and the Franciscans. In the following year, Thomas Lynch FitzMark left 250 to the fathers, to support two of his own kindred of the same Order, at their studies in Paris.

1651. The citizens fearing that Cromwell’s forces, about to besiege the town, would convert the church into a battery, as Lord Forbes had already done, made an agreement with the fathers of the community that the church should be razed to the ground and afterwards rebuilt at the expense of the town, when peaceable times would return. The original indenture is still preserved in the convent archives, and is given in full, in the appendix to O’Flaherty’s West Connaught, p. 274. This indenture is of great historical interest, as it gives the exact dimensions of the church, taken before the demolition, the number of windows and other details.

Some of the fathers, braving the edicts, appeared to have stayed at home during the Cromwellian regime, and, soon after the Restoration of Charles II., there was a flourishing Dominican community in the town again. In 1674, the Ven. Oliver Plunkett writes: " They [the citizens of Galway] support no less than three convents, one of the Dominicans, another of the Augustinians and a third of the Franciscans. The Dominicans have the best and most ornamented church that is in the entire kingdom." Memoir etc., p. 148. From the Provincial’s records of 1686, we learn that there were then in community twelve fathers, five novices and two laybrothers. Just before going into exile, in 1698, the fathers left the plate and other valuables of the convent in the hands of a Mr. Valentine Browne, who gave them the following receipt for them :

" JESUS, MARIA.
" To all Christian people to whom these presents shall come, I, Vallentine Browne, of Gallwey, Merchant, sendeth greeting. Know you that I the said Valentine hath received into my custody and keeping, to be kept as safe as my owne orary of my owne goods or property, the severall goods following : videlicet, elleven casulas, one canopy, two red dalmaticas, two cappas whereof one white and the other redd, two smale frontales, ten ould silk scarfes, six bursas, five pallas, five vellums, sevrall smale coatts for ye Image of Jesus, two silke coatts for to make antependiums of sadd coloure, thirteen towells, four albs, two peir of beads, two singing books, four antipendiums, five corporalls, one alter stone, one girdle, ten amicts, one smale chest wherein are the silver plate of the convent, videlicet, ten silver chalices, whereof four are gilted w h gould, one silver ciborium, one silver remonstrance, a silver crown for the Image of our blessed Lady, two smale silver ampullas, and one smale silver crowne, one smale box containeing bills and bonds and other papers belongeing to the convent, a big brass ringeing bell belongeing to the chaple and a brandiron, from and by the hands and delivery of Gregory ffrench FitzRedmond, by the consent, assent and approbation of the Society or Community of the Dominicans fryers of our blessed Lady’s Chappell in the West of Gallwey, whereof the s d Fr. Gregory ffrench is prior at present. … as witness my hand this fifth day iqf Aprill, 1698. Memorandum it is the reall intent and meaning of the above nam’d Vallentine Browne, and so declares at the possession heerof, that he will keepe all the above goods for the use of the above Frs. pryors and community the best of his power skill and caring and deliver them also at any tyme demanded.
Vallentine Browne.

Present fr. James Browne, present. Fr. Augustine Browne.
" Endorsement M. Vallentine Browne his note for all ye goods received frome the convent of Gallwey of St. Dominick’s order."

It is satisfactory to know that most of the plate came back to the community and is still in their possession. See General Exile of 1698, by the present writer, tfrish Eccl. Record, Jan., 1899.

The general exile of 1698 denuded Galway for a short period of all regulars, but they soon returned and two fathers were there, according to the Provincial’s records, in 1702, viz., Gregory French and Nicholas Blake.

The act prohibiting regulars from returning after exile was rigorously enforced at this time. In the assizes, at Galway, on March 10, 1702, "Daniel MacDonnell was found guilty, the Lent assizes before, of coming into the kingdom, contrary to the late act of Parliament, the same being a Dominican fryer under judgment to remain in. gaol a twelvemonth and to be transported by order of the government." Returns: Religious: Popish: Record Office, Dublin.

Father Geoffrey French was also captured and kept in prison, for two years ; and during that period, the whole care of the nuns and the other duties of the ministry fell upon Father Blake alone. He has left us the following pathetic verses describing his desolation, the manuscript of which is still preserved by the Galway community :

" Querimonia splitaris Monachi in absentia fratrum suorum incarceratorum.
Solus ego vivo, solus mea tempora sumo ;
Solus ego timeo, solus ad astra gemo.
Passer ego solus sub tecto, solaque hirundo,
Et lugubris meditor, maesta columbae sono ;
Turtur ego solus, gemebundo pectore deflens,
Dilecto orbatus complice, solus ego.
Angelus e superis Gustos rjragcordia pulsat,
Ingeminans ; sortem suspice charae clinentae.
Suspice promissi placidissima sidera coeli,
Infundent animo gaudia vera tua.
Hie ego, si patiar rerum dispendia, dices,
In coelis amplum glorias foenus erit.
Sit tibi vita Chaos ; urget fortuna procellas,
Quas modo, si vincas, sidera portus erunt.
Cecinit Fr. Nicholaus Blake."

We subjoin the following translation :
Lament of a Friar left alone by the imprisonment of his Brethren.
Alone I live, alone my days I spend ;
The heavens receive my lone and fearsome sighs.
"The lonely sparrow on the roof" am I.
Like to the lonesome dove, of mate deprived,
Sadly my plaint I make with heaving breast.
O guardian angel, look upon thy charge,
And, midst the heavenly chants, my sighs regard.
Take heart, my soul, and gaze upon the stars
Whose placid light new hope should bring to thee.
Here, if I bear with adverse fortune,
can I doubt That heavenly joys will be my sure reward ?
Let trouble bring new life to me ;
these storms Are but the prelude to the gates of bliss.
Fr. Nicholas Blake.

It is a notable proof of the steady zeal and stability of the small community in those times of disturbance and persecution, that the daily accounts of receipts and expenses, beginning in 1725, were regularly kept during the whole century. These account books supply us with many interesting details of the lives of the fathers in those times. For instance, they throw a curious and amusing side-light on the execution in Galway of the order made by the Lords’ Committee in 1730, that an account should be returned of " all the mass-houses in the town, which of them had been built since ist Geo. I., and what number of priests officiated in each ; and also an account of all private mass-houses and popish chapels and all commonly reputed nunneries and friaries, what number of friars and nuns were in each, and what popish schools were within the town." The mayor, Walter Taylor, accordingly issued his warrant to the sheriffs, requiring them to " apprehend and commit all popish archbishops, bishops, Jesuits, friars and all other popish ecclesiastical persons, whom they should find within .the town and county thereof ; and likewise to suppress all monasteries, friaries, nunneries and other popish fraternities and societies. The search was made and a long report sent to Dublin, the portion touching the Dominican friary being as follows: "They also searched the friary in the west suburbs, called the Dominican friary, wherein is a large chapel, with a gallery, some forms, and an altar-piece, defaced ; in which said reputed friary, there are ten chambers and eight beds, wherein, they believe, the friars belonging to the said friary usually lay, but could find none of them. That it is a very old friary, but some repairs lately made in it."

This report to all appearance shows that the order was thoroughly carried out, and indeed, Walter Taylor, the mayor, was voted special thanks in the House, for his zeal in searching out popery ; but the following item, taken from the account books of the convent, puts a somewhat different complexion on the search and shows that the sheriffs and friars were on very good terms :

"For claret to treat ye Sheriffs in their search, y e nth as. ad."

In 1756, there were nine fathers in community. In 1792, the present convent was built, and, in 1800, the old thatched chapel was replaced by a better building on the same site.

During the early part of the last century, the most eminent member of the community was Father Edmund French. Originally, with his brother Charles, a convert to the Catholic religion, they both entered the Dominican Order. Elected warden of Galway in 1812, he made his tenure of office memorable by introducing the Presentation Nuns to the town and also .by building the parish church which now serves Galway as a cathedral. He was made bishop of Kilmacduagh and Kilfenora in 1824, and was allowed to retain the wardenship of Galway, of which he was the last representative. He died in 1852.

During the Famine period, in 1847, Father Rush erected what he called the " Claddagh National Piscatory School," capable of accommodating 600 children. The primary idea was to teach the children of the Claddagh, the little fishing village that adjoins the convent, industries connected with their future calling, such as spinning and net-making, and, towards this object, generous donations were made for some years by the Irish Peasantry Society, London. But the time was not yet ripe in Ireland for a school of the kind and before long the industrial teaching was given up and it became an ordinary National School, with the prior of the convent as manager.

In 1892, the prior of the time being handed over the school to the management to the secular clergy.

A beautiful new church, built of Galway granite, was opened on Oct 25, 1891.

John O’Heyne writes:
GALWAY, which gives also its name to the county around it, is a large seaport, where a fine river full of fish rising out of a lake called Lough Corrib, which is thirty miles in length and six miles wide in some parts flows into the sea. The town presents a fine and solid appearance owing to the houses being built of hewn green marble. It is situated at the mouth of the river and the high tides from time to time overflow into the lower parts. In other kingdoms it would be considered a very beautiful city, but the English baptise places according to their own rules and fancies. It was founded about 1300, and the rightful inhabitants, I speak of the Old Catholic families, are dwelling at Athenry, more than eight miles off. In this place, outside the walls and also beyond the river, on the western side on the seacoast, there is a Dominican priory under the title of the Blessed Virgin Mary. The church was very beautiful but was deliberately demolished by the Catholic citizens, lest the Cromwellian enemies, who were about to lay siege to the town, should make a fortress of this church. The corporation promised unanimously that, on the return of peace, the whole priory should be rebuilt in its previous form at the expense of the citizens. If that hoped-for tranquillity had shed its light over the country, they would certainly have done it, for they were both very pious and very wealthy, their great riches arising from the large seaborne commerce by which this place grew to be more important than the other ports of the kingdom.

This priory was in former times a vicariate of Athenry Priory, but was raised into a priory, and deservedly so, by the General of the Order, Sicci of Pavia, elected General in the year 1612.

The original church and monastery belonged at first to the monks of Saint Bernard (Cistercian), but when the magnificent royal monastery of the same Order had been erected in the year 1190 at Knockmoy, a very beautiful place, by Cathal O’Connor, King of Connaught, surnamed of the Red Hand, and the monks had been drafted in from the monasteries of that order at Boyle and from that of Galway, this latter monastery was in a desolate state for about fifty years possessing only one or two monks. Now when Athenry priory had been built about 1241 the Bernardines delivered up their Galway house to the priests of that community, the agreement to this effect being procured about the year 1249 by Phelim O’Connor, the son and heir of King Cathal. All this I learnt from many antiquaries in Ireland, from Father John Browne, a former provincial and a most worthy member of the community, and from old citizens of Galway who assured me that the original agreement was still to be found in the municipal archives. This house produced many distinguished men; that is from the time of its erection as a priory, for before this period they used to be professed for Athenry priory.

AMONG THOSE KNOWN TO ME BY REPORT WERE:-
FATHER STEPHEN LYNCH, commonly known as Black Lynch, who after finishing his studies at Burgos in Spain, was appointed master of novices at Athenry, soon after his return home. He filled this position almost all his life both in Athenry and in his own convent of Galway, and indeed with such great success that novices trained by him were recognised at once in Spain, as was told to me by Father Peter de Hontilera, an octogenarian, who had been master of novices himself for thirty years at Burgos and Vittoria. Father Stephen died with a great reputation for virtue in or around the year 1648.

FATHER PETER MARTIN studied in Spain with great success, as he afterwards clearly showed on his return, principally at Galway, which was then a large emporium of maritime commerce. The citizens were much impressed by the argumentative eloquence of this wise man, and even debated questions among the clergy and bishops were passed on to him as to an oracle. He was truly pious and in the odour of good repute with clergy and people, died fortified by the last sacraments in the year 1645.

FATHER GREGORY FRENCH (according to John O’Heyne) studied in Italy and on his return to Galway showed himself to be the model of piety and regular observance. He used sometimes to visit a certain nobleman of Connaught, a friend of his, who on one occasion showing him the happy circumstances of his position and his estate, said:
“There is there a small field belonging to a good man and it is so necessary to me that I am most desirous to acquire it at any price even double the value; but the owner has constantly refused to sell it to me; I hope however to get the better of him in the end, for I cannot rest till I get this field.”
“The just God, the Father of the poor,” answered Father French, “will deprive you before death f the light of those eyes with which with insatiable avarice you have coveted the inheritance of your neighbour.”
On the following day this nobleman, on awakening in the morning, could see absolutely nothing, and remained blind until his death many years afterwards. This venerable father, driven from Ireland, after the taking of Galway and the subjugation of the whole whole kingdom by the Cromwellians, went to Italy, and after some years died with a reputation for virtue at Viterbo, in the convent of Sancta Maria de Querica. I heard from many in Ireland that he was a very prudent and pious confessor and a great promoter of the Holy Rosary.

FATHER Gregory French, (according to Ambrose Coleman) who, as O’Heyne says, was thrown into prison on his return, is marked in the Provincial’s records as living in Galway in 1702. He is probably the " one James French, a regular Popish clergyman," who, according to the mayor of Galway’s letter to the Secretary of State, in 1714, "had lain in gaol a long time, committed for high treason for returning from beyond seas after being transported, but could not be tried for want of a Protestant jury of freeholders." Though at the time when O’Heyne published his book, Father French was living with his brother, having given security, we are not to suppose he would be free from all disturbance in the future, for, in 1711, the Secretary of State ordered the mayor " to cause all the popish priests in Galway to be secured," and, in a subsequent despatch, expressed his hope that he would continue his "endeavours to banish the priests, those enemies to our constitution, out" of the town, and cause those you have apprehended to be prosecuted at law with the utmost rigour." Father French was probably banished on the former occasion and returned home again, for which offence he would be committed to prison on the charge of high treason.

FATHER THOMAS LYNCH studied well at Salamanca, and then taught philosophy and theology for a long time with success at Louvain in the college of the Holy Cross; thence returning home, he gave edification to everybody. By the cruelty of the Cromwellians, this courageous champion of Christ was compelled to go to Belgium and was thence sent on very soon to Lisbon in Portugal. On his way thither, turning into the convent of Saint Stephen at Salamanca, which had nourished him with the pure milk of religion and science, he was invited on a certain day to the weekly theses, as was told me by my learned and pious old master, Father Francis Reluz, whose like or at least whose equal was never known to me in our Order, at which so brilliantly and profoundly did he argue, showing himself master of the subject, that the most learned were astonished at his deep knowledge and clear exposition. This good and pious man died at Lisbon.

FATHER OLIVER BURKE, (according to John O’Heyne) of the same community, studied with success at Burgos in Spain and then after going to Belgium was rector of our college at Cesar’s Fort. He was very well versed in sacred and profane history and was a very prudent in business matters. On his return home, he was made vicar-apostolic of the diocese of Kilmacdugh, by the Holy See, in the absence of his maternal brother, Doctor Hugh Burke, a Franciscan, who although he had been consecrated bishop of Kilmacdugh was not able to come at the time to his diocese, as he was soliciting succour in France and other places from Catholic princes for the Irish Catholics.
Father Oliver governed the diocese with prudence for three years till the return of his brother. When certain persons rose against the authority of the Apostolic Nuncio, amongst whom were two brother of this priest, namely, John Burke, archbishop of Tuam and then president of all Connaught for the catholic party, and Hugh Burke, the bishop already mentioned, Oliver opposed them to their faces, because in truth they were very reprehensible.
This priest was presented to the Holy See as a fitting successor in the see of Clonfert to Walter Lynch, its bishop, who had just died, but as everything was upset in the country, the Protestants being in possession everywhere, he would not accept this honour, “Because,” said he, “I am not able in such times with this burthen upon me to serve God as I ought or the flock that would be placed under my charge.” Wherefore, forced by the enemy, he departed to France, where he lived until the restoration of our king.
Then he came to London where he was received by the king, he had known this priest very well at Paris, and having obtained abundant travelling expenses from his majesty and a safe conduct to dwell freely wherever he wished in the kingdom of Ireland as long as he lived, whatever persecution might occasionally arise, he came to Dublin. The news of his arrival being spread, William Burke, the illustrious earl of Clanrickard, who was a great friend of the priest, and once sent horses and the necessary equipage for him to Dublin, sixty miles distant, to bring him home to his own house, with whom he then lived for some years, a well-cared-for and honoured guest, and often lovingly visited his own convent of Galway. At length under the weight of seventy-four years passed in meritorious labours, he rested in the Lord in the year 1672, fortified by the last sacraments, very resigned, weeping tears of penance and apostrophising his habit spread before him on the table.

FATHER OLIVER BURKE. (according to Ambrose Coleman) THE courage shown by Father Burke in standing up in opposition to his two brothers, both of them bishops, and taking the part of Rinuccini, the papal nunico, in worthy of admiration. But he was only following the example of his Dominican brethren, all of whom stood by the nuncio, except one, Father Dominic Burke of Athenry.

It is evident from the honour and kindness shown him later on by the earl of Clanrickard, that the latter esteemed him all the more for following the dictates of his conscience, though, in defending the nuncio, Father Burke had to put himself in opposition to the earl himself.

FATHER JOHN O’CONNOR, (according to John O’Heyne) of the same community, was a distinguished master of sacred theology, whether however he taught anywhere I am unable to say, though I know from the testimony of others that he was well versed in every kind of knowledge, principally in the lives of the saints, in sacred Scripture, the Councils and the Holy Fathers; he had a good knowledge of Hebrew and Greek, in a word, he was a finished scholar. He filled the office of general procurator for his province at Madrid and Rome, with care, prudence and diligence for a long time. He procured the convents of SS Sixtus and Clement in Rome for the Irish Province and provided good professors and an excellent course of studies. He was very austere and ascetic by fasting, prayer and pilgrimages to holy places in Italy, and especially to the Holy House of Loreto, which he often visited with profound devotion.

FATHER O’CONOR (according to Ambrose Coleman) was confessor for many years to a Spanish duchess, Eleanor de Cajetani Pimentelli, and accompanied her from, Spain to Rome. He not only obtained from the General of the Order the convents of San Sisto and San Clemente for the Irish province, but was the means of having them richly endowed, getting for this purpose a legacy of 6,000 Roman crowns from his illustrious penitent as well as a further grant of 4,000 from her brother, Dominic Pimentelli, archbishop of Seville and a member of the Order. He died in the house of the duchess, at Rome, in December, 1678, and was buried in San Sisto.

FATHER NICHOLAS LYNCH, master of sacred theology, of the same community, was provincial of Ireland. He was also definitor in the general chapter held at Milan under the General, Father Nicholas Rodulpho, where he was made master. He was a pious man, a restorer of the Rosary in Galway and promoted that devotion most zealously throughout the kingdom.

FATHER NICHOLAS O’HALLORAN studied with success in Spain, and returning directly to his convent applied himself to preaching, in the discharge of which duty he made such progress that he could easily be reckoned among the best preachers of the kingdom. He was often prior of his convent of Galway and during his last period of office, received me with great kindness when I was about to go to Spain for my studies in the year 1667. He was a good, pleasant and affable man and did his duty to God and religion with humility and charity. Fortified by the last sacraments and conscious to the last, he died in Galway in the year 1673, at the age of seventy-five. He was a celebrated promoter of the Rosary and in all things a most devoted client of the most Blessed Virgin Mary, Mother of God.

FATHER DOMINIC LYNCH studied in Spain, and on his return lived a very exemplary life. Although he was the son of a Protestant minister, he clearly showed that the operations of faith and grace do not come to a man through birth or nature but from Almighty God Himself through Jesus Christ. For he was so much adverse to Protestants that he would in no manner of way mix with them, though they, as well as the Catholics, anxiously sought his company, for he was very agreeable and merry, while never exceeding the bound of religious gravity. He suffered a great deal in the persecution of the year 1680; he was closely imprisoned for a year, which he bore with patience and used to speak jestingly with the Protestants who on their part admired his constancy. Fortified by the last sacraments, after he was released from prison, he died peacefully in the year 1686.

FATHER LAZARUS LYNCH, of the same community, studied with success in Andalusia; he taught in Lisbon and having returned home after a long time abroad, lived an angelic and exemplary life. He was a sagacious and prudent confessor. Expelled in the last exile, he died a pious death at Nantes in the year 1704, full of years and fortified by the last sacraments.

FATHER PETER FRENCH, studied in Andalusia, and on the completion of his studies went to the West Indies, where for thirty years he zealously did the duties of a missionary in the kingdom of Mexico and other places. He learnt the Indian language of those places where he worked so accurately that he composed a native catechism. Having gained many souls to God, he was made preacher-general in that province of Mexico and then returning to Galway, constantly preached the Word of God to his fellow citizens, successfully enough indeed though not very eloquently, on account of his long absence from Ireland in those distant regions. His preacher-generalship was recognised in the Irish Province, in which he lived for a long time, giving the best example to the Order and the laity, for he was a man full of simplicity, fearing God and avoiding evil. He left a good deal to his convent. At length when on a visit to a relative outside Galway, gangrene set into his breast, by the action of which all his flesh mortified up to the neck, a frightful ill which he bore with admirable patience. Fortified by the last sacraments his soul departed in the year 1693.

FATHER DANIEL O’HOULAGHAN, in English Father Daniel Nolan, received the habit when he was only fourteen and made his novitiate at Athenry. Being professed at the hands of the provincial, the elder Father William Burke, about the year 1649, he embarked immediately for Spain. But this tender youth of sixteen years and two months felt captured by the sea wand was so frightened that he was stricken with a fever that rose so high that he was on the point of death. The Protestants themselves pitied him for he was of very pleasing aspect; and so he was brought to London where the magistrates sent him to the house of an apothecary that he might take charge of restoring the youth to health.
He lay sick here for a year and some months, and at length was restored to perfect health. His host, a very old man, having died in the meantime, he remained in the house not knowing whither to turn, nor daring to confess himself to be a religious. While in this state of extreme anxiety, he was tempted by the widow of his deceased host, who was still a young woman without any children. Enticed by her favours and riches the young man yielded and remained with her for about a year and a half. Then, having gone across to Ireland to seek a sum of money owed to his supposed wife in Galway, he was very warmly received by the Protestants, but seeing this, all the Catholics, even his own brothers and sisters, fled from his company even as one would fly from a serpent.
At length on the merciful invitation of God, he reflected seriously on his condition and having arranged his affairs went back to England and gave in his returns to this woman, deducting nothing but his small travelling expenses. He then immediately began his journey to Louvain and on his arrival, like the prodigal son, in a spirit of the most profound humility he implored mercy with tears, and begged to be received again among the brethren, saying he was prepared to do any penance they might impose on him.
The same provincial, in whose hands he had been professed in Ireland, was then staying at Louvain and he at once sent word to the most reverend General, Father de Marinis, of his fortunate return to the bosom of the Order, giving him a full account of the affair. The General being overjoyed like the father in the Gospel, bestowed every mark of favour on him. He there studied philosophy and theology with the greatest success and in all things showed himself a model of religious amiability.
In the year 1665 he was sent back to Ireland where he preached like a sounding trumpet, confirming the Catholics in the faith and confuting the Protestants in all patience and sound doctrine. He was most fluent in English as well as in his own tongue. He was a sound theologian much given to study; he was a finished controversialist, and efficaciously convinced several Protestants. In both his English and his Irish sermons, with equal grace and eloquence he employed both languages, he used modestly and to the great edification of his hearers to tell the story of his fall, not indeed from the faith but from his vows. He was prior of Galway and built a large and beautiful chapel, ruling with prudence and giving an example of probity and integrity. In the year 1677, on his way to Dublin, distant about forty-four leagues from Galway, to buy an organ for his convent, he was stricken down with fever and after some days, fortified by the last sacraments, gave his soul to his Creator at Dublin, in the midst of his brethren.

FATHER O’HOULAGHAN; In the same house there was another priest of the same surname, whose Christian name I do not remember, who married a relative of his, and lived with her in chastity for an entire year, when both by mutual consent received the habit of our Order, to the great admiration of the citizens, and both likewise made their profession at Galway. He was ordained a priest and lived an exemplary and pious life down to the year of 1638, when he died a good death in the same town after receiving the last sacraments. His wife lived for many years, and we shall refer to her again when we come to speak of our nuns there.

FATHER JOHN BROWNE, master of sacred theology, having made profession at Galway, came to Louvain where he finished his studies with applause. He gave great satisfaction there as a lector of philosophy, master of students and also as prior. He gave great help in the construction of the buildings erected at that time, not only by providing funds but even by working assiduously and laboriously with his own hands. After honourably completing his term of office at Louvain, he returned to his own convent in Ireland where he was four times prior and once provincial. He largely decorated with his own handiwork the chapel previously erected at Galway and the whole house of the friars, and preached frequently and with success at home and abroad. Under the Orange Usurper he was detained in Galway prison, with many other religious and ecclesiastics, for four entire months and fifteen days. In the year 1680 he suffered greatly, hiding in the mountains whilst the fierce persecution lasted. He clothed not a few good young men in the habit and was a man praiseworthy in all things and remarkably meek. At length, expelled from the country in the general exile, he made his way to Louvain where he was received by all with pleasure; amongst whom he lived affectionately till the twenty-third of August, 1700, when he died in the Lord with piety and resignation after receiving the last sacraments.

FATHER DOMINIC LYNCH, to crown our account of the members of the religious community of Galway, we must come to a distinguished man, eminent at least as regards science above all others, the distinguished Father Dominic Lynch, the learned master of sacred theology. Received to the habit and professed at Galway, he went to the province of Andalusia, where he pursued his entire course of studies in the royal and most religious convent of Saint Paul at Seville. While still a tyro he made wonderful progress, so that the profound and penetrating genius of the youth, enhanced by his virtues, became patent to the most learned men of that great convent, and especially to the directors of the great school there. Whereupon he was affiliated to the same convent and taught philosophy there, also filling the post of master of students, to the praise of all and with great success. Promoted to be regent of theology, he shone like a burning lamp, spending many years in teaching and expounding with wonderful clarity the angelic theory of our angelic doctor. On account of his merit he received the degree of master in that great province of Andalusia, so fruitful in learned men. He was free from the schools for some years but not from study, for this venerable priest knew well that the frequent nocturnal study of sacred letters mortifies the body and effectually keeps it from vice, and then he published his philosophy, which although a little diffuse is commended by all learned men, on account of its clear, strong and profound style of reasoning, according to the genuine sense and the unshaken and most secure conclusions of the Angelic Master.

About the year 1674, if I am not mistaken, the noble, learned and religious college of Saint Thomas, at Seville, resolved to call this distinguished master to be the first and perpetual regent of the college, that although they were themselves learned, they might become more learned still, as scholars under his most excellent tuition. Wherefore that they might explore and make certain of his profound knowledge, the learned collegians sagaciously threw a bait into this deep well of science; for they propounded certain propositions to Father Lynch, begging for an ultimate analysis of them from him, he at the same time not being aware why they asked him. The collegians who had proposed the questions at once sent them to the most distinguished and truly learned Father Francis Reluz, then for seventy-seven years a famed professor in the University of Salamanca, begging for his approval and judgement on them. Meanwhile the intention of the college and the transmission of the answers were intimated to Father Lynch, who thereupon wrote to me, then doing my third year of theology under the tuition of Father Reluz. Father Lynch, I may say, from my first going to Castile honoured me frequently with letters, as I had brought letters to him from home.

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St Mary’s Galway

Posted on January 16, 2012 by admin

St Mary’s Galway
parish clothing

Image by Fergal of Claddagh
ST. MARY’S OF THE HILL, GALWAY.

THE Dominicans came into possession of this abbey, which had formerly belonged to the Premonstratensian Canons of Turin, in 1488, by apostolic brief of Innocent VIII., dated the fourth of December of that year. It appears from the brief that the canons had deserted it and that it had been in the hands of the secular clergy for many years. It had fallen completely into ruin, being valued at the time at only a pound a year. The brief was obtained by three secular canons of the diocese, at the desire of the citizens of Galway.

The work of rebuilding the ruined chapel and abbey was commenced at once and James Lynch Fitz-Stephen, who was mayor in 1493 and whose name has gone down to posterity as the executioner of his own son, built the choir at his own expense: " 1493, Mr. James Lynch Fitz-Stephen built at his own cost and charges the choir of our blessed Lady’s church in the West of Galway."
He also left six pounds in his will, made in 1508, " to the works of the chapel of the Blessed Mary of the Hill, in the west part of our town."

The fathers appear to have remained in undisturbed possession of the abbey during the reigns of Henry. VIII. and Edward VI.

1570. March 9. Queen Elizabeth granted to the corporation of Galway part of the possessions of the abbey, then lately dissolved.

1578, Sept. n. Lease to the mayor, burgesses and commonalty of Galway, of the Dominican, Franciscan and Augustinian mona.steries. Fiants, Eliz.

We find from the Provincial’s records, that in 1629, there were four fathers in Galway, five professed clerics and some novices.

Some time before the war of the Confederation, the fathers regained possession of the abbey church (the abbey itself appears to have been demolished before this), though they continued to reside in the centre of the town. In 1642, Lord Forbes, on landing here, erected a battery in the church against the town, but having failed, he defaced the church, and, in his brutal rage, dug up the graves and burned the coffins and bones of the dead. In 1648, the Nuncio interdicted their church on account of some public contentions about precedence between them and the Franciscans. In the following year, Thomas Lynch FitzMark left 250 to the fathers, to support two of his own kindred of the same Order, at their studies in Paris.

1651. The citizens fearing that Cromwell’s forces, about to besiege the town, would convert the church into a battery, as Lord Forbes had already done, made an agreement with the fathers of the community that the church should be razed to the ground and afterwards rebuilt at the expense of the town, when peaceable times would return. The original indenture is still preserved in the convent archives, and is given in full, in the appendix to O’Flaherty’s West Connaught, p. 274. This indenture is of great historical interest, as it gives the exact dimensions of the church, taken before the demolition, the number of windows and other details.

Some of the fathers, braving the edicts, appeared to have stayed at home during the Cromwellian regime, and, soon after the Restoration of Charles II., there was a flourishing Dominican community in the town again. In 1674, the Ven. Oliver Plunkett writes: " They [the citizens of Galway] support no less than three convents, one of the Dominicans, another of the Augustinians and a third of the Franciscans. The Dominicans have the best and most ornamented church that is in the entire kingdom." Memoir etc., p. 148. From the Provincial’s records of 1686, we learn that there were then in community twelve fathers, five novices and two laybrothers. Just before going into exile, in 1698, the fathers left the plate and other valuables of the convent in the hands of a Mr. Valentine Browne, who gave them the following receipt for them :

" JESUS, MARIA.
" To all Christian people to whom these presents shall come, I, Vallentine Browne, of Gallwey, Merchant, sendeth greeting. Know you that I the said Valentine hath received into my custody and keeping, to be kept as safe as my owne orary of my owne goods or property, the severall goods following : videlicet, elleven casulas, one canopy, two red dalmaticas, two cappas whereof one white and the other redd, two smale frontales, ten ould silk scarfes, six bursas, five pallas, five vellums, sevrall smale coatts for ye Image of Jesus, two silke coatts for to make antependiums of sadd coloure, thirteen towells, four albs, two peir of beads, two singing books, four antipendiums, five corporalls, one alter stone, one girdle, ten amicts, one smale chest wherein are the silver plate of the convent, videlicet, ten silver chalices, whereof four are gilted w h gould, one silver ciborium, one silver remonstrance, a silver crown for the Image of our blessed Lady, two smale silver ampullas, and one smale silver crowne, one smale box containeing bills and bonds and other papers belongeing to the convent, a big brass ringeing bell belongeing to the chaple and a brandiron, from and by the hands and delivery of Gregory ffrench FitzRedmond, by the consent, assent and approbation of the Society or Community of the Dominicans fryers of our blessed Lady’s Chappell in the West of Gallwey, whereof the s d Fr. Gregory ffrench is prior at present. … as witness my hand this fifth day iqf Aprill, 1698. Memorandum it is the reall intent and meaning of the above nam’d Vallentine Browne, and so declares at the possession heerof, that he will keepe all the above goods for the use of the above Frs. pryors and community the best of his power skill and caring and deliver them also at any tyme demanded.
Vallentine Browne.

Present fr. James Browne, present. Fr. Augustine Browne.
" Endorsement M. Vallentine Browne his note for all ye goods received frome the convent of Gallwey of St. Dominick’s order."

It is satisfactory to know that most of the plate came back to the community and is still in their possession. See General Exile of 1698, by the present writer, tfrish Eccl. Record, Jan., 1899.

The general exile of 1698 denuded Galway for a short period of all regulars, but they soon returned and two fathers were there, according to the Provincial’s records, in 1702, viz., Gregory French and Nicholas Blake.

The act prohibiting regulars from returning after exile was rigorously enforced at this time. In the assizes, at Galway, on March 10, 1702, "Daniel MacDonnell was found guilty, the Lent assizes before, of coming into the kingdom, contrary to the late act of Parliament, the same being a Dominican fryer under judgment to remain in. gaol a twelvemonth and to be transported by order of the government." Returns: Religious: Popish: Record Office, Dublin.

Father Geoffrey French was also captured and kept in prison, for two years ; and during that period, the whole care of the nuns and the other duties of the ministry fell upon Father Blake alone. He has left us the following pathetic verses describing his desolation, the manuscript of which is still preserved by the Galway community :

" Querimonia splitaris Monachi in absentia fratrum suorum incarceratorum.
Solus ego vivo, solus mea tempora sumo ;
Solus ego timeo, solus ad astra gemo.
Passer ego solus sub tecto, solaque hirundo,
Et lugubris meditor, maesta columbae sono ;
Turtur ego solus, gemebundo pectore deflens,
Dilecto orbatus complice, solus ego.
Angelus e superis Gustos rjragcordia pulsat,
Ingeminans ; sortem suspice charae clinentae.
Suspice promissi placidissima sidera coeli,
Infundent animo gaudia vera tua.
Hie ego, si patiar rerum dispendia, dices,
In coelis amplum glorias foenus erit.
Sit tibi vita Chaos ; urget fortuna procellas,
Quas modo, si vincas, sidera portus erunt.
Cecinit Fr. Nicholaus Blake."

We subjoin the following translation :
Lament of a Friar left alone by the imprisonment of his Brethren.
Alone I live, alone my days I spend ;
The heavens receive my lone and fearsome sighs.
"The lonely sparrow on the roof" am I.
Like to the lonesome dove, of mate deprived,
Sadly my plaint I make with heaving breast.
O guardian angel, look upon thy charge,
And, midst the heavenly chants, my sighs regard.
Take heart, my soul, and gaze upon the stars
Whose placid light new hope should bring to thee.
Here, if I bear with adverse fortune,
can I doubt That heavenly joys will be my sure reward ?
Let trouble bring new life to me ;
these storms Are but the prelude to the gates of bliss.
Fr. Nicholas Blake.

It is a notable proof of the steady zeal and stability of the small community in those times of disturbance and persecution, that the daily accounts of receipts and expenses, beginning in 1725, were regularly kept during the whole century. These account books supply us with many interesting details of the lives of the fathers in those times. For instance, they throw a curious and amusing side-light on the execution in Galway of the order made by the Lords’ Committee in 1730, that an account should be returned of " all the mass-houses in the town, which of them had been built since ist Geo. I., and what number of priests officiated in each ; and also an account of all private mass-houses and popish chapels and all commonly reputed nunneries and friaries, what number of friars and nuns were in each, and what popish schools were within the town." The mayor, Walter Taylor, accordingly issued his warrant to the sheriffs, requiring them to " apprehend and commit all popish archbishops, bishops, Jesuits, friars and all other popish ecclesiastical persons, whom they should find within .the town and county thereof ; and likewise to suppress all monasteries, friaries, nunneries and other popish fraternities and societies. The search was made and a long report sent to Dublin, the portion touching the Dominican friary being as follows: "They also searched the friary in the west suburbs, called the Dominican friary, wherein is a large chapel, with a gallery, some forms, and an altar-piece, defaced ; in which said reputed friary, there are ten chambers and eight beds, wherein, they believe, the friars belonging to the said friary usually lay, but could find none of them. That it is a very old friary, but some repairs lately made in it."

This report to all appearance shows that the order was thoroughly carried out, and indeed, Walter Taylor, the mayor, was voted special thanks in the House, for his zeal in searching out popery ; but the following item, taken from the account books of the convent, puts a somewhat different complexion on the search and shows that the sheriffs and friars were on very good terms :

"For claret to treat ye Sheriffs in their search, y e nth as. ad."

In 1756, there were nine fathers in community. In 1792, the present convent was built, and, in 1800, the old thatched chapel was replaced by a better building on the same site.

During the early part of the last century, the most eminent member of the community was Father Edmund French. Originally, with his brother Charles, a convert to the Catholic religion, they both entered the Dominican Order. Elected warden of Galway in 1812, he made his tenure of office memorable by introducing the Presentation Nuns to the town and also .by building the parish church which now serves Galway as a cathedral. He was made bishop of Kilmacduagh and Kilfenora in 1824, and was allowed to retain the wardenship of Galway, of which he was the last representative. He died in 1852.

During the Famine period, in 1847, Father Rush erected what he called the " Claddagh National Piscatory School," capable of accommodating 600 children. The primary idea was to teach the children of the Claddagh, the little fishing village that adjoins the convent, industries connected with their future calling, such as spinning and net-making, and, towards this object, generous donations were made for some years by the Irish Peasantry Society, London. But the time was not yet ripe in Ireland for a school of the kind and before long the industrial teaching was given up and it became an ordinary National School, with the prior of the convent as manager.

In 1892, the prior of the time being handed over the school to the management to the secular clergy.

A beautiful new church, built of Galway granite, was opened on Oct 25, 1891.

John O’Heyne writes:
GALWAY, which gives also its name to the county around it, is a large seaport, where a fine river full of fish rising out of a lake called Lough Corrib, which is thirty miles in length and six miles wide in some parts flows into the sea. The town presents a fine and solid appearance owing to the houses being built of hewn green marble. It is situated at the mouth of the river and the high tides from time to time overflow into the lower parts. In other kingdoms it would be considered a very beautiful city, but the English baptise places according to their own rules and fancies. It was founded about 1300, and the rightful inhabitants, I speak of the Old Catholic families, are dwelling at Athenry, more than eight miles off. In this place, outside the walls and also beyond the river, on the western side on the seacoast, there is a Dominican priory under the title of the Blessed Virgin Mary. The church was very beautiful but was deliberately demolished by the Catholic citizens, lest the Cromwellian enemies, who were about to lay siege to the town, should make a fortress of this church. The corporation promised unanimously that, on the return of peace, the whole priory should be rebuilt in its previous form at the expense of the citizens. If that hoped-for tranquillity had shed its light over the country, they would certainly have done it, for they were both very pious and very wealthy, their great riches arising from the large seaborne commerce by which this place grew to be more important than the other ports of the kingdom.

This priory was in former times a vicariate of Athenry Priory, but was raised into a priory, and deservedly so, by the General of the Order, Sicci of Pavia, elected General in the year 1612.

The original church and monastery belonged at first to the monks of Saint Bernard (Cistercian), but when the magnificent royal monastery of the same Order had been erected in the year 1190 at Knockmoy, a very beautiful place, by Cathal O’Connor, King of Connaught, surnamed of the Red Hand, and the monks had been drafted in from the monasteries of that order at Boyle and from that of Galway, this latter monastery was in a desolate state for about fifty years possessing only one or two monks. Now when Athenry priory had been built about 1241 the Bernardines delivered up their Galway house to the priests of that community, the agreement to this effect being procured about the year 1249 by Phelim O’Connor, the son and heir of King Cathal. All this I learnt from many antiquaries in Ireland, from Father John Browne, a former provincial and a most worthy member of the community, and from old citizens of Galway who assured me that the original agreement was still to be found in the municipal archives. This house produced many distinguished men; that is from the time of its erection as a priory, for before this period they used to be professed for Athenry priory.

AMONG THOSE KNOWN TO ME BY REPORT WERE:-
FATHER STEPHEN LYNCH, commonly known as Black Lynch, who after finishing his studies at Burgos in Spain, was appointed master of novices at Athenry, soon after his return home. He filled this position almost all his life both in Athenry and in his own convent of Galway, and indeed with such great success that novices trained by him were recognised at once in Spain, as was told to me by Father Peter de Hontilera, an octogenarian, who had been master of novices himself for thirty years at Burgos and Vittoria. Father Stephen died with a great reputation for virtue in or around the year 1648.

FATHER PETER MARTIN studied in Spain with great success, as he afterwards clearly showed on his return, principally at Galway, which was then a large emporium of maritime commerce. The citizens were much impressed by the argumentative eloquence of this wise man, and even debated questions among the clergy and bishops were passed on to him as to an oracle. He was truly pious and in the odour of good repute with clergy and people, died fortified by the last sacraments in the year 1645.

FATHER GREGORY FRENCH (according to John O’Heyne) studied in Italy and on his return to Galway showed himself to be the model of piety and regular observance. He used sometimes to visit a certain nobleman of Connaught, a friend of his, who on one occasion showing him the happy circumstances of his position and his estate, said:
“There is there a small field belonging to a good man and it is so necessary to me that I am most desirous to acquire it at any price even double the value; but the owner has constantly refused to sell it to me; I hope however to get the better of him in the end, for I cannot rest till I get this field.”
“The just God, the Father of the poor,” answered Father French, “will deprive you before death f the light of those eyes with which with insatiable avarice you have coveted the inheritance of your neighbour.”
On the following day this nobleman, on awakening in the morning, could see absolutely nothing, and remained blind until his death many years afterwards. This venerable father, driven from Ireland, after the taking of Galway and the subjugation of the whole whole kingdom by the Cromwellians, went to Italy, and after some years died with a reputation for virtue at Viterbo, in the convent of Sancta Maria de Querica. I heard from many in Ireland that he was a very prudent and pious confessor and a great promoter of the Holy Rosary.

FATHER Gregory French, (according to Ambrose Coleman) who, as O’Heyne says, was thrown into prison on his return, is marked in the Provincial’s records as living in Galway in 1702. He is probably the " one James French, a regular Popish clergyman," who, according to the mayor of Galway’s letter to the Secretary of State, in 1714, "had lain in gaol a long time, committed for high treason for returning from beyond seas after being transported, but could not be tried for want of a Protestant jury of freeholders." Though at the time when O’Heyne published his book, Father French was living with his brother, having given security, we are not to suppose he would be free from all disturbance in the future, for, in 1711, the Secretary of State ordered the mayor " to cause all the popish priests in Galway to be secured," and, in a subsequent despatch, expressed his hope that he would continue his "endeavours to banish the priests, those enemies to our constitution, out" of the town, and cause those you have apprehended to be prosecuted at law with the utmost rigour." Father French was probably banished on the former occasion and returned home again, for which offence he would be committed to prison on the charge of high treason.

FATHER THOMAS LYNCH studied well at Salamanca, and then taught philosophy and theology for a long time with success at Louvain in the college of the Holy Cross; thence returning home, he gave edification to everybody. By the cruelty of the Cromwellians, this courageous champion of Christ was compelled to go to Belgium and was thence sent on very soon to Lisbon in Portugal. On his way thither, turning into the convent of Saint Stephen at Salamanca, which had nourished him with the pure milk of religion and science, he was invited on a certain day to the weekly theses, as was told me by my learned and pious old master, Father Francis Reluz, whose like or at least whose equal was never known to me in our Order, at which so brilliantly and profoundly did he argue, showing himself master of the subject, that the most learned were astonished at his deep knowledge and clear exposition. This good and pious man died at Lisbon.

FATHER OLIVER BURKE, (according to John O’Heyne) of the same community, studied with success at Burgos in Spain and then after going to Belgium was rector of our college at Cesar’s Fort. He was very well versed in sacred and profane history and was a very prudent in business matters. On his return home, he was made vicar-apostolic of the diocese of Kilmacdugh, by the Holy See, in the absence of his maternal brother, Doctor Hugh Burke, a Franciscan, who although he had been consecrated bishop of Kilmacdugh was not able to come at the time to his diocese, as he was soliciting succour in France and other places from Catholic princes for the Irish Catholics.
Father Oliver governed the diocese with prudence for three years till the return of his brother. When certain persons rose against the authority of the Apostolic Nuncio, amongst whom were two brother of this priest, namely, John Burke, archbishop of Tuam and then president of all Connaught for the catholic party, and Hugh Burke, the bishop already mentioned, Oliver opposed them to their faces, because in truth they were very reprehensible.
This priest was presented to the Holy See as a fitting successor in the see of Clonfert to Walter Lynch, its bishop, who had just died, but as everything was upset in the country, the Protestants being in possession everywhere, he would not accept this honour, “Because,” said he, “I am not able in such times with this burthen upon me to serve God as I ought or the flock that would be placed under my charge.” Wherefore, forced by the enemy, he departed to France, where he lived until the restoration of our king.
Then he came to London where he was received by the king, he had known this priest very well at Paris, and having obtained abundant travelling expenses from his majesty and a safe conduct to dwell freely wherever he wished in the kingdom of Ireland as long as he lived, whatever persecution might occasionally arise, he came to Dublin. The news of his arrival being spread, William Burke, the illustrious earl of Clanrickard, who was a great friend of the priest, and once sent horses and the necessary equipage for him to Dublin, sixty miles distant, to bring him home to his own house, with whom he then lived for some years, a well-cared-for and honoured guest, and often lovingly visited his own convent of Galway. At length under the weight of seventy-four years passed in meritorious labours, he rested in the Lord in the year 1672, fortified by the last sacraments, very resigned, weeping tears of penance and apostrophising his habit spread before him on the table.

FATHER OLIVER BURKE. (according to Ambrose Coleman) THE courage shown by Father Burke in standing up in opposition to his two brothers, both of them bishops, and taking the part of Rinuccini, the papal nunico, in worthy of admiration. But he was only following the example of his Dominican brethren, all of whom stood by the nuncio, except one, Father Dominic Burke of Athenry.

It is evident from the honour and kindness shown him later on by the earl of Clanrickard, that the latter esteemed him all the more for following the dictates of his conscience, though, in defending the nuncio, Father Burke had to put himself in opposition to the earl himself.

FATHER JOHN O’CONNOR, (according to John O’Heyne) of the same community, was a distinguished master of sacred theology, whether however he taught anywhere I am unable to say, though I know from the testimony of others that he was well versed in every kind of knowledge, principally in the lives of the saints, in sacred Scripture, the Councils and the Holy Fathers; he had a good knowledge of Hebrew and Greek, in a word, he was a finished scholar. He filled the office of general procurator for his province at Madrid and Rome, with care, prudence and diligence for a long time. He procured the convents of SS Sixtus and Clement in Rome for the Irish Province and provided good professors and an excellent course of studies. He was very austere and ascetic by fasting, prayer and pilgrimages to holy places in Italy, and especially to the Holy House of Loreto, which he often visited with profound devotion.

FATHER O’CONOR (according to Ambrose Coleman) was confessor for many years to a Spanish duchess, Eleanor de Cajetani Pimentelli, and accompanied her from, Spain to Rome. He not only obtained from the General of the Order the convents of San Sisto and San Clemente for the Irish province, but was the means of having them richly endowed, getting for this purpose a legacy of 6,000 Roman crowns from his illustrious penitent as well as a further grant of 4,000 from her brother, Dominic Pimentelli, archbishop of Seville and a member of the Order. He died in the house of the duchess, at Rome, in December, 1678, and was buried in San Sisto.

FATHER NICHOLAS LYNCH, master of sacred theology, of the same community, was provincial of Ireland. He was also definitor in the general chapter held at Milan under the General, Father Nicholas Rodulpho, where he was made master. He was a pious man, a restorer of the Rosary in Galway and promoted that devotion most zealously throughout the kingdom.

FATHER NICHOLAS O’HALLORAN studied with success in Spain, and returning directly to his convent applied himself to preaching, in the discharge of which duty he made such progress that he could easily be reckoned among the best preachers of the kingdom. He was often prior of his convent of Galway and during his last period of office, received me with great kindness when I was about to go to Spain for my studies in the year 1667. He was a good, pleasant and affable man and did his duty to God and religion with humility and charity. Fortified by the last sacraments and conscious to the last, he died in Galway in the year 1673, at the age of seventy-five. He was a celebrated promoter of the Rosary and in all things a most devoted client of the most Blessed Virgin Mary, Mother of God.

FATHER DOMINIC LYNCH studied in Spain, and on his return lived a very exemplary life. Although he was the son of a Protestant minister, he clearly showed that the operations of faith and grace do not come to a man through birth or nature but from Almighty God Himself through Jesus Christ. For he was so much adverse to Protestants that he would in no manner of way mix with them, though they, as well as the Catholics, anxiously sought his company, for he was very agreeable and merry, while never exceeding the bound of religious gravity. He suffered a great deal in the persecution of the year 1680; he was closely imprisoned for a year, which he bore with patience and used to speak jestingly with the Protestants who on their part admired his constancy. Fortified by the last sacraments, after he was released from prison, he died peacefully in the year 1686.

FATHER LAZARUS LYNCH, of the same community, studied with success in Andalusia; he taught in Lisbon and having returned home after a long time abroad, lived an angelic and exemplary life. He was a sagacious and prudent confessor. Expelled in the last exile, he died a pious death at Nantes in the year 1704, full of years and fortified by the last sacraments.

FATHER PETER FRENCH, studied in Andalusia, and on the completion of his studies went to the West Indies, where for thirty years he zealously did the duties of a missionary in the kingdom of Mexico and other places. He learnt the Indian language of those places where he worked so accurately that he composed a native catechism. Having gained many souls to God, he was made preacher-general in that province of Mexico and then returning to Galway, constantly preached the Word of God to his fellow citizens, successfully enough indeed though not very eloquently, on account of his long absence from Ireland in those distant regions. His preacher-generalship was recognised in the Irish Province, in which he lived for a long time, giving the best example to the Order and the laity, for he was a man full of simplicity, fearing God and avoiding evil. He left a good deal to his convent. At length when on a visit to a relative outside Galway, gangrene set into his breast, by the action of which all his flesh mortified up to the neck, a frightful ill which he bore with admirable patience. Fortified by the last sacraments his soul departed in the year 1693.

FATHER DANIEL O’HOULAGHAN, in English Father Daniel Nolan, received the habit when he was only fourteen and made his novitiate at Athenry. Being professed at the hands of the provincial, the elder Father William Burke, about the year 1649, he embarked immediately for Spain. But this tender youth of sixteen years and two months felt captured by the sea wand was so frightened that he was stricken with a fever that rose so high that he was on the point of death. The Protestants themselves pitied him for he was of very pleasing aspect; and so he was brought to London where the magistrates sent him to the house of an apothecary that he might take charge of restoring the youth to health.
He lay sick here for a year and some months, and at length was restored to perfect health. His host, a very old man, having died in the meantime, he remained in the house not knowing whither to turn, nor daring to confess himself to be a religious. While in this state of extreme anxiety, he was tempted by the widow of his deceased host, who was still a young woman without any children. Enticed by her favours and riches the young man yielded and remained with her for about a year and a half. Then, having gone across to Ireland to seek a sum of money owed to his supposed wife in Galway, he was very warmly received by the Protestants, but seeing this, all the Catholics, even his own brothers and sisters, fled from his company even as one would fly from a serpent.
At length on the merciful invitation of God, he reflected seriously on his condition and having arranged his affairs went back to England and gave in his returns to this woman, deducting nothing but his small travelling expenses. He then immediately began his journey to Louvain and on his arrival, like the prodigal son, in a spirit of the most profound humility he implored mercy with tears, and begged to be received again among the brethren, saying he was prepared to do any penance they might impose on him.
The same provincial, in whose hands he had been professed in Ireland, was then staying at Louvain and he at once sent word to the most reverend General, Father de Marinis, of his fortunate return to the bosom of the Order, giving him a full account of the affair. The General being overjoyed like the father in the Gospel, bestowed every mark of favour on him. He there studied philosophy and theology with the greatest success and in all things showed himself a model of religious amiability.
In the year 1665 he was sent back to Ireland where he preached like a sounding trumpet, confirming the Catholics in the faith and confuting the Protestants in all patience and sound doctrine. He was most fluent in English as well as in his own tongue. He was a sound theologian much given to study; he was a finished controversialist, and efficaciously convinced several Protestants. In both his English and his Irish sermons, with equal grace and eloquence he employed both languages, he used modestly and to the great edification of his hearers to tell the story of his fall, not indeed from the faith but from his vows. He was prior of Galway and built a large and beautiful chapel, ruling with prudence and giving an example of probity and integrity. In the year 1677, on his way to Dublin, distant about forty-four leagues from Galway, to buy an organ for his convent, he was stricken down with fever and after some days, fortified by the last sacraments, gave his soul to his Creator at Dublin, in the midst of his brethren.

FATHER O’HOULAGHAN; In the same house there was another priest of the same surname, whose Christian name I do not remember, who married a relative of his, and lived with her in chastity for an entire year, when both by mutual consent received the habit of our Order, to the great admiration of the citizens, and both likewise made their profession at Galway. He was ordained a priest and lived an exemplary and pious life down to the year of 1638, when he died a good death in the same town after receiving the last sacraments. His wife lived for many years, and we shall refer to her again when we come to speak of our nuns there.

FATHER JOHN BROWNE, master of sacred theology, having made profession at Galway, came to Louvain where he finished his studies with applause. He gave great satisfaction there as a lector of philosophy, master of students and also as prior. He gave great help in the construction of the buildings erected at that time, not only by providing funds but even by working assiduously and laboriously with his own hands. After honourably completing his term of office at Louvain, he returned to his own convent in Ireland where he was four times prior and once provincial. He largely decorated with his own handiwork the chapel previously erected at Galway and the whole house of the friars, and preached frequently and with success at home and abroad. Under the Orange Usurper he was detained in Galway prison, with many other religious and ecclesiastics, for four entire months and fifteen days. In the year 1680 he suffered greatly, hiding in the mountains whilst the fierce persecution lasted. He clothed not a few good young men in the habit and was a man praiseworthy in all things and remarkably meek. At length, expelled from the country in the general exile, he made his way to Louvain where he was received by all with pleasure; amongst whom he lived affectionately till the twenty-third of August, 1700, when he died in the Lord with piety and resignation after receiving the last sacraments.

FATHER DOMINIC LYNCH, to crown our account of the members of the religious community of Galway, we must come to a distinguished man, eminent at least as regards science above all others, the distinguished Father Dominic Lynch, the learned master of sacred theology. Received to the habit and professed at Galway, he went to the province of Andalusia, where he pursued his entire course of studies in the royal and most religious convent of Saint Paul at Seville. While still a tyro he made wonderful progress, so that the profound and penetrating genius of the youth, enhanced by his virtues, became patent to the most learned men of that great convent, and especially to the directors of the great school there. Whereupon he was affiliated to the same convent and taught philosophy there, also filling the post of master of students, to the praise of all and with great success. Promoted to be regent of theology, he shone like a burning lamp, spending many years in teaching and expounding with wonderful clarity the angelic theory of our angelic doctor. On account of his merit he received the degree of master in that great province of Andalusia, so fruitful in learned men. He was free from the schools for some years but not from study, for this venerable priest knew well that the frequent nocturnal study of sacred letters mortifies the body and effectually keeps it from vice, and then he published his philosophy, which although a little diffuse is commended by all learned men, on account of its clear, strong and profound style of reasoning, according to the genuine sense and the unshaken and most secure conclusions of the Angelic Master.

About the year 1674, if I am not mistaken, the noble, learned and religious college of Saint Thomas, at Seville, resolved to call this distinguished master to be the first and perpetual regent of the college, that although they were themselves learned, they might become more learned still, as scholars under his most excellent tuition. Wherefore that they might explore and make certain of his profound knowledge, the learned collegians sagaciously threw a bait into this deep well of science; for they propounded certain propositions to Father Lynch, begging for an ultimate analysis of them from him, he at the same time not being aware why they asked him. The collegians who had proposed the questions at once sent them to the most distinguished and truly learned Father Francis Reluz, then for seventy-seven years a famed professor in the University of Salamanca, begging for his approval and judgement on them. Meanwhile the intention of the college and the transmission of the answers were intimated to Father Lynch, who thereupon wrote to me, then doing my third year of theology under the tuition of Father Reluz. Father Lynch, I may say, from my first going to Castile honoured me frequently with letters, as I had brought letters to him from home.

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St. John’s Church

Posted on January 14, 2012 by admin

St. John’s Church
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Church of the Presidents
St. John’s at Lafayette Square
1525 H Street NW

Established in 1815 across the square in front of the White House, St. John’s came to be known as "the Church of the Presidents."

Benjamin H. Latrobe (who helped rebuild the Capitol and the White House after the War of 1812) was its architect.

Since then, every president has attended at least once— some regularly, most occasionally.

President James Madison requested a pew be assigned for him and his White House successors. Pew 54 is regarded as the President’s Pew, although some elected to sit elsewhere in the church. There is a Prayer Book (1858) in the National Archives inscribed "President’s Pew."

President-elect Abraham Lincoln attended the church a week before his inauguration in 1861. "On an anxious Sunday morning . . . Senator William Seward accompanied by a tall gaunt man in plain black clothes, with black whiskers and hair well trimmed occupied Pew #1. Nobody recognized the stranger and not until after the service when Senator Seward introduced his guest did the congregation learn that the President-elect had been listening attentively to the sermon. C.M. Green The Church on Layfayette Square"

Chester A. Arthur attended regularly and his wife was a member of the choir. Following her death, he donated a stained-glass window in her memory which was visible from the White House.

Theodore Roosevelt’s family regularly occupied the President’s Pew, although TR himself usually attended Dutch Reformed services. Franklin D. Roosevelt divided his church visits between St. John’s, Baptist and Methodist churches in Washington. He attended a special service here every year on the anniversary of his first inauguration and once complained about tourists ogling him in church, saying that he could do just about anything "in the fishbowl of the president’s life" except pray.

In the church’s north transept, a stained glass window honors Presidents Madison, Monroe, and Van Buren and another honors Presidents William Henry Harrison, Tyler, and Taylor. Other presidents who regularly attended were Andrew Jackson, James Buchanan and Gerald Ford.

The Parish House adjoining the Church at 1525 H Street was once the British Legation. It was here that Lord Ashburton and Daniel Webster signed the treaty fixing the Canadian border between the New England States and the Maritime Provinces.

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Schlüsselburg – Lnáře Municipality. Former Prachens province in the southwest of Bohemia.

Posted on January 12, 2012 by admin

Schlüsselburg – Lnáře Municipality. Former Prachens province in the southwest of Bohemia.
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Image by دنيال ارث العادل
Schlüsselburg – Lnáře Municipality. Former Prachens province in the southwestern Bohemia/CZE.
Schlüsselburg – Lnáře – Town of Lnar Municipality
It lies in the northwestern part of Prachens province, some 50 km to the southeast from PILSEN or 100 km southwards from PRAGUE. The easiest way how to reach the locality is to follow international route E49 from Pilsen to [Bohemian] Budweis.
Municipality was mentioned for the first time in the start of the 14th century AD, yet it has been inhabited continually since the 7.-6. century BC by Celts, Marcomans, Doudlebs and their posterity. First knights of Schlüsselburg were an aristocracy of German origin residing at so-called ‚Old Stronghold‘ near a passing of Smolivec Brook en route from the Pisek City to the Pilsen City. Why two names? That’s quite simple – the German name is probably older and means ‚The Key Fort‘, for a legendary golden key was found on the site of fort on the day of St. Mary. The Bohemian name is far less romantic – a flix plant [used as material by common people for their clothing ] was grown here in a large quantity, therefore Lnare means ‚Flix-growers’municipality‘. The English name ‚Town of Lnar‘ could be still find on a 1945 WWII memorial in the centre. The ancient Prachens Region had had its first centre in Prachens [Horazdovice, 20km to the south], than for centuries in Pisek City until the 19th century.
Schlüsselburg was a village drowned in „sea of woods“ on the shores of muddy streams in a vast swampland, which actually covered much of nowadays Blatna Valley. This bogs had been (similarily to another famous lake district town of Wittingau-Trebon) transformed into a very extensive lakeland with hundreds of ponds and lakes. Not only these new semi-artificial lakes protected municipality from health issues connected to bogs and severe floods, but enabled growth of famed fishing industry, major source of revenues until quite recently. After 17th century some decline in fishing industry occurred and much of the waters were drained for new, prospective usage – sheep pastures. As of 1840 there were some 13,000 sheep. Second revival of the fishing industry occured during the 19th century, thanks to the care of local aristocracy. In the 19th century Dr. Theodor Mokry created a breed of an unscaly carp called ‚Lnarsky modrak‘ (‚Bluefish of Lnare‘). A wave of modernity arrived with first train on a brand line between towns Blatná and Pomuk-Dvorec some hundred years ago. Unfortunately for the municipality this train line eased a dramatical outflow of locals into fast growing metropolis of West Bohemian Region, Pilsen. After 1918 the municipality became part of Czechoslovakia, later of Protectorate ‘Böhmen und Mähren‘ and after 1948 part of Czechoslovak Socialist Republic. The winter Velvet Revolution of 1989 brought an end to this totalitarian state and we are enjoying first 20 years of cultural, social and economic revival. Our two chateaux returned to local hands; the larger ‚New‘, to non-aristocratic Vanicek Family and the ‚Old‘ one belongs to the municipality. Devastating floods in August 2002 damaged strongly our valley but we succeeded in rebuilding all of it during 2002-2004. We are pleased to welcome more and more European newcomers [settlers] and visitou every year. Thank You for Your favour ;-)
Municipality is rich in architecture, unique landscape and sights, for example:
Baroque church of St. Joseph [17. century] with very unique fresco paintings
Baroque Chateau [or ‚New Chateau‘, 17. century] – frescoes with mythical ancient Gods, English-French garden [4 hect.] with a little mosque, several stone fountains, pools and rare wood species…
Chapel of St. Anna [end of the 17. cent.]
Annaberg – complex of frame houses, first half of the 19. cent. (in the style of SW German Swabia)
‚Old Stronghold‘ – at least 700 years old remnant of original wooden fort , rebuilt in 1597 as a stone-brick Renaissance chateau; first mentioned in 1465. Now hosts a gallery of contemporary art, infocentre, and flats.
Monumental classical barnyard from the 19. century
Primary school, more than 110 years old
Parish & monastery Church of the Saintest Trinity with the icon of Our Mother of Lnar [17. cent.]
Gothical grave-yard Church of St. Nicholas [14. cent.]
Baroque Chapel in Zahorcice [17. cent.]
Baroque sculptures of saint protectors [at least 9 of them]
Baroque sculptures of [11 pieces, 17. century]
The Giant Logan [some 30 tons, 5 km to the south in Kadov; protected by the law. The biggest and perhaps the most easily accessible in all Bohemia]
Perfect organised pathways/cycleways with infopanels through the countryside
For Geochaching lovers – few caches are to be found here as well ;-)
plus a great wealth of protected lakes, meadows, woods, castles, churches….
COME TO SEE MORE, DEAR FRIENDS !!!

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