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A file of letters from Douglas Hyde to Fr. Richard Henebry. Many of the letters are signed ‘An Craoibhín’. A letter (17 Mar. 1910) refers to the need for external examiners in Irish for a university board of education. Other letters refer to various texts in Irish for a matriculation examination for University College Dublin and matters pertaining to travelling studentships. An undated letter from Hyde (written at Ratra, Frenchpark County Roscommon) reads ‘As to your scholarships and the valuable work you have done in Celtic phonology and language there can be only one opinion. Your long course of study in Germany under the most distinguished dialectologists of Europe has given you advantages such as none of our native Irish scholars at home possess …’.

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

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

Letter to Fr. Edwin Fitzgibbon OFM Cap. from Fr. Senan Moynihan OFM Cap. (21 Oct. 1936) re the financial situation of 'The Capuchin Annual' and 'The Father Mathew Record'. Fr. Senan insists that the publications office is ‘solvent’. He adds ‘I am about half-ways through with the 1937 'Annual'. 21,000 copies will be printed. The gross revenue from this edition will be £4,125. … The total cost of the production will be £2,500. The gross profit £1,625; from £800 to £1,000 net profit’. Several account statements are attached including 'The Father Mathew Record' expenses, Sept. 1931-Aug. 1932; distribution accounts for the St. Anthony of Padua publication; Receipt and expenses for 'The Capuchin Annual', 1930-2; Outstanding advertising accounts for 'The Father Mathew Record' and 'The Capuchin Annual', Aug. 1932.

A volume (Browne’s Whole Page Diary for 1948) containing drafts of outgoing letters written by Fr. Henry Anglin OFM Cap. The volume contains letters to: John English Ltd., printers, Sr. Mary Anastasia MMM, Fr. Michael Glynn, Joy Walda, A.J. O’Reilly, Arthur M. Campbell, Robert Ostermann, Daphne Pochin Mould, Alison King, ‘Simon Pederek’, J.R. Bainbridge, Doran Hurley, Thomas F. McNamara, Fr. Sylvester O’Brien OFM, Kenneth MacGowan, Edward Daly, Donal O’Cahill, Fr. Francis X. Dent, Sean Neeson, Most Rev. Patrick Collier, Bishop of Ossory, Most Rev. James Moynagh, Fr. Christopher Crowley OFM Cap., Rockwell Newman, Fr. Aquinas Carroll OFM Cap., Most Rev. David Mathew, Rev. David Mathew, Rev. David O’Driscoll, Fr. Brian Browne OFM Cap., Beatrice McCahill, Rev. Aubrey Gwynn SJ, Clare Thornton, Seamus MacManus, D.L. Kelleher, Michael J. Lennon, K.M. Murphy, Richard J. King, Diarmuid Breathnach, Jean Norton, Beda Herbert, James Rice, Fr. Colga O’Riordan OFM Cap., Fr. Carthage Ruth OFM Cap., Desmond Cryan, Basil Clancy, Rev. Anthony J. Cleary, Most Rev. Charles H. Helming, Fr. Aidan McGrath, John Nagel, Vincent J. Walker, Dr. Joseph Szoverffy, Fr. Terence Connolly SJ, Rev. Patrick Rogers, Rev. T.J. Walsh, and Fr. Nessan Shaw OFM Cap.