Teresa Wyer was born in Ballykeenaghan, Rahan, Tullamore, County Offaly on 29 November 1868. She was the third youngest of eleven children of Michael and Anne Mary Wyer. Teresa Wyer went to Rahan National School and thereafter to Killina Secondary School. She joined the Convent of Mercy Athy, County Kildare on 22 February 1890 where she was called Sr Mary Baptist. She left the convent in 1900 and ran a shop and public house at No 6 Church Street bought by the first author’s grandfather, Owen Wyer, brother of Teresa Wyer, from Abraham Colton, the Tullamore auctioneer and hotelier in early 1901. Owen Wyer was also a Sinn Féin activist and chaired a great Sinn Féin meeting in Rahan in September 1917.
Church Street was a busy commercial street at that time with at least five public houses, a hotel and a number of private residences. Wyer’s neighbours included the long-established Warren family drapery stores with two shops. In 1901 Teresa Wyer (then describing herself as 30) was living with her brother over the public house and they had a shop assistant and servant living with them. Owen Wyer was a maltster with the Egans of Tullamore and she a publican. By 1911 she described herself as a grocer and aged only 36, single and with four assistants living over the shop. Teresa Wyer married James Wyer from Ard, Geashill on 24 February 1914.
On the eve of the Great Famine in 1845 the backwardness of Irish agriculture was seen by many as the reason for much of the country’s economic woes. About Irish farmers, it was stated that they knew nothing of the ‘English’ method of farming or indeed welcomed its arrival. However, there was amongst many Irish landlords, and their agents, a growing understanding of the benefits of the ‘science’ of agriculture and many had willingly adopted such methods in the management of their estates. In particular, many land agents were the leading pioneers of better agricultural practice. The employment of agriculturalists; the establishment of agricultural societies and the trips undertaken to observe foreign models of agriculture all highlight the progression of Irish agriculture by the early 1840s.
Many readers and their parents will have great recollections of the dancing scene in Ireland. You can help write the history. Share your thoughts and send on the stories needed to build a picture of the dancing scene in Ireland. Many will recall Je t’aime played in the 1960s in St Mary’s Hall, or the Harriers, Tullamore. But what about the County Ballroom and the parish halls in Clara, Birr, Rahan, Killeigh and so many more. Did dancing bring about the ‘ruin of virtue’?
Dancing has always been a source of expression, fun and entertainment in Ireland. People danced at the crossroads, in each other’s houses, at social events, festivals, and in licensed dancehalls all around the country. From the early twentieth century the Catholic hierarchy became particularly concerned with the opportunities that might arise for sexual immorality in dancehalls. In October 1925 the bishops and archbishops of Ireland issued a statement which was to be read at ‘the principal masses, in all churches on the first Sunday of each quarter of the ecclesiastical year.’ The statement referred to the ‘evils of dancing’ and it was ‘a grave and solemn warning to the people with regard to the spiritual dangers associated with dancing’. The statement noted: ‘We know too well the fruit of these [dance] halls all over the country. It is nothing new, alas, to find Irish girls now and then brought to shame, and retiring to the refuge of institutions or the dens of great cities. But dancing halls, more especially, in the general uncontrol of recent years, have deplorably aggravated the ruin of virtue due to ordinary human weakness. They have brought many a good innocent girl into sin, shame and scandal, and set her unwary feet on the road that leads to perdition’. The behaviour of the men did not elicit much comment. From the mid-1920s and throughout the early 1930s there were constant references in the newspapers to the problems of dancehalls and motor cars. In 1931 Cardinal McRory combined the two and saw a growing evil in ‘the parking of cars close to dancehalls in badly lighted village streets or on dark country roads. Cars so placed are used … by young people for sitting out in the intervals between dances’. ‘Joy-riding’ had a very different connotation in the period than it does now. Reporting on a sermon by the bishop of Galway, the Irish Independent noted that ‘joy-riding’ was conducted by ‘Evil men – demons in human form come from outside the parish and outside the city – to indulge in this practice. They lure girls from the town to go for motor drives into the country, and you know what happens… it is not for the benefit of the motor drive. It is for something infinitely worse’.
How many Offaly people have emigrated? They have stories we would like to hear and to archive for Offaly History Centre. This is some of Michael Kelly’s story. You have one too, whether living at home or abroad. So sit down and start writing. The words will flow. Thanks to Michael Kelly SJ for this report. He appears on a postage stamp and is an honorary citizen of Zambia and of Tullamore. We will add this latest report to the almost 250 stories we hold from Offaly people who wrote it down or talked to us. Like our offalyhistoryblog to receive it free every week and sometimes twice a week. Almost 70,000 views so far this year
ON MONDAY, August 22, 1955, a young Irish Jesuit stepped off a plane at the City Airport (which is now a Zambia Airforce base in Longacres). It was his first visit to Africa, and he fell in love with it. He talks about the cheerfulness, generosity and openness of the Zambian people, as well as their suffering. A mathematics genius, he dedicated his life to educating young Zambians, and later to the fight against HIV and AIDS. Sixty-five years later, Father Michael Kelly says he is now looking forward to going home. And by “home”, he is not referring to his native country – Ireland – but to Heaven.
The verdict of county secretary James P. Kingston on the county council elections of 2 June 1920 was that the election was not just remarkable and memorable but revolutionary. Kingston believed it was even more revolutionary than the 1899 elections that saw only three members of the old grand jury transfer to the new county council. In that election James Perry Goodbody was elected for Clara unopposed and William Adams defeated distiller and grand jury member Bernard Daly to secure the Tullamore seat. Goodbody was a leading Quaker businessman and Adams a large farmer and publican. Adams retired from the council in 1912 and was succeeded at the council by his son P.F. Adams who was married to Rosaleen Egan, a daughter of Henry Egan, chairman of the county council from 1899 to 1910. Goodbody served on the council as chair of the Finance and Proposals Committee from 1900 and was vice-chairman of the council from 1912. Both P.F. Adams and James P. Goodbody sought election to the new council of 1920 in the first post-war elections and both were defeated. Sinn Féin secured 19 of the 21 seats and acceptable Labour men two seats. For Secretary Kingston the election was also a turning point as he was forced out of office within a year, just as his predecessor Thomas Mitchell had been in 1899.
The Longworth family and George Dames of Tullamore
Reading in the National Archives some time ago I came upon a small envelope of papers that Athlone-born Revd George Stokes had put together on the Longworth family. He was constructing a family tree and it was that family’s connections with Athlone that appealed to him. The envelope included two Wills. One was that of George Dames of Tullamore, dated 1662, who died in June, 1666. In it, Dames is described as a yeoman. The Dames and the Longworth families intermarried in successive generations and it is no surprise that this Will was filed with some of the Wills of the Longworth family. They were both Cromwellian families that settled in the midlands.
Leaving to one side the work of the Ordnance Survey in the 1830s, the work of Petrie at Clonmacnois, and that of Cooke at Birr in 1826 and 1875, the references to and work done or written up on the historical sites of north Offaly in the nineteenth century are hard to come by. Fr Cogan published historical material on the Offaly parishes in the diocese of Meath in his three-volume work, 1862-1870; Thomas Stanley corresponded with the Royal Society of Antiquaries (RSAI) in 1869 in regard to the nine-hole stone or bullaun at the Meelaghans while Stanley Coote contributed an illustration of Ballycowan Castle for the Memorials of the Dead – a published record from the 1880s to the 1930s of selected tombstone inscriptions in Ireland and in County Offaly.
Cholera was the epidemic disease most feared around the world in the nineteenth century.A letter from Tullamore of 1832 describes the devestating disease of cholera. ‘We had 165 deaths. All bridges to the town are cut and broken. Every house is shut up and there is no such thing as business. Men who would eat their breakfact in perfect health would be buried before dinner.’
In the eighteenth century neighbouring countries began to suffer from the disease and in the nineteenth century it attacked Europe. Cholera spread around the world in great epidemics from its traditional base in the Indian sub-continent and carried with it high mortality rates, severe suffering and terrifying symptoms. These began in 1817 but the first wave did not reach Europe and was halted temporarily at the shores of the Caspian Sea. From there in 1829 it spread rapidly through Europe. It arrived in Ireland around St Patrick’s Day 1832. This was the most serious cholera outbreak in Ireland in the nineteenth century and it has been estimated that 25,378 people died during that epidemic. The Irish death rate was high when compared to other countries for the same period.
In August 1939 the Irish travel writer Richard Hayward set out on a road trip to explore the Shannon just two weeks before the Second World War broke out. His evocative account of that trip, Where the River Shannon Flows, became a bestseller. The book, still sought after by lovers of the river, captures an Ireland of small shops and barefoot street urchins that has long since disappeared.
Eighty years on, inspired by his work, Paul Clements retraces Hayward’s journey along the river, following – if not strictly in his footsteps – then within the spirit of his trip. From the Shannon Pot in Cavan, 344 kilometres south to the Shannon estuary, his meandering odyssey takes him by car, on foot, and by bike and boat, discovering how the riverscape has changed but is still powerful in symbolism. Paul Clements will be giving an illustrated lecture on Monday 17 Feb. at 8.00 p.m. at the Offaly History Centre, Bury Quay, Tullamore ‘The spirit of the Shannon: a journey along the River Shannon in Richard Hayward’s footsteps’ Admission is €5 and includes tea and biscuits. So why not come along to hear and see this wonderfully illustrated talk.
Jane W. Shackleton’s Ireland compiled by Christiaan Corlett (Cork, 2012) is an attractive large format publication from the growing stable of books issued by Collins Press and consists of 180 well produced photographs by Jane Shackleton. Jane Shackleton (nee Edmundson) was born in 1843 and in 1866 married Joseph Fisher Shackleton of the famous Ballitore, County Kildare family of Quakers. Thirteen Shackletons are included in Richard S. Harrison’s, Dictionary of Irish Quakers (second edition, Dublin, 2008) including Jane’s husband, Joseph Fisher Shackleton. Like his father he was a miller and in 1860 took over the Anna Liffey Mills in Lucan.