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A bound volume containing original letters from Roger Casement to Fr. Richard Henebry. The volume has a gilt title to spine which reads ‘Roger Casement to Dr. Henebry’. The letters refer to the Irish national movement, the language revival, and contemporary political matters. Casement writes ‘You should get “United Irishmen” for Dec. 9th, this week’s issue – and read Griffith’s speech to the delegates of the National Council. He touches the right note I think – and the historic truth of the economical aspect of our country’s plight is sound’ (8 Dec. 1905). In another letter, Casement refers to James Ward who is imprisoned in Castlebar in County Mayo and to efforts to establish an ‘Irish training college – a school rather, for Ulster Irish and Ulster teachers’ (5 Feb. 1906). Casement added ‘Some one writing as “Sinn Fein II” wrote up your “Urbs Intacta” in the “United Irishmen” of 3rd March. It is a terrible pity Waterford should have so little Irish spirit. It was not ever thus’. A letter of 19 March 1906 refers to a ‘great concert’ in Covent Garden Opera House organised by the Gaelic League. He adds ‘I wish I could help you in Waterford. You must be in a shoneen place … The Catholic shoneen is far worse than the Protestant – for the latter there is a historical, or often recent justification and his environment has so acted on him that he thinks his very patriotism – such that it is – is rather British than Irish – for the Catholic shoneen there is no such legitimate excuse’. Reference is also made to the South Dublin election and to the libel action against Arthur Griffith. A letter of 16 Oct. 1907 refers to Casement’s subscription for Ring College (Coláiste na Rinne) in County Waterford which he sent to Henebry while he was in Brazil.

Letters and cards from Fr. Michael Sheehan, St. Patrick’s College, Maynooth, to Fr. Richard Henebry. The correspondence refers mainly to issues associated with Irish language education, university administration, and to Ring College (Coláiste na Rinne) in County Waterford, which Sheehan co-founded with Henebry.

A file containing postcards sent to Fr. Richard Henebry. The correspondents include Fr. Albert Bibby OFM Cap. and Vicar A. Suppiger (Solothurn, Switzerland). Some of the cards seemingly relate to the cause of the sixteenth and seventeenth century Irish martyrs presented to the ecclesiastical authorities in Rome. Most of the images on the postcards depict scenes from the continent (including various sites in Rome). One of the postcards shows the Father Nicholas Sheehy Demonstration in Clogheen, County Tipperary, 1898. The card from Fr. Albert Bibby OFM Cap. shows the interior of the Church of St. Francis in Kilkenny (May 1905). The cards are extant in an elaborate leather pouch.

A file of letters from William Frederick Paul Stockley and his wife Germaine Stockley to Fr. Richard Henebry. Includes two letters to Henebry from Germaine Stockley. A letter (12 December 1915) from William Stockley reads ‘My wife has a trouble upon her. Her good father is dead. He was old in age, 87, but I used to see him out early at Mass last year. … After Bavaria, I think he loved France, where he lived … and where he married. I never heard him speak against a foe. His daughter never heard him say a gross-ish word. Are they all Celts in Bavaria?’

Correspondence and papers assembled by John (Seán) Henebry (also known as Eoin de Hindeberg), a younger brother of Fr. Richard Henebry. John Henebry died in 1937. The file includes several postcards written (in Irish) by Fr. Richard Henebry to his brother while on the continent in 1913. The photographic print shows an unidentified coastal location. The file also includes a letter from Patrick J. Merriman (Registrar, University College Cork) to John Henebry on his regret that Fr. Richard’s ‘manuscript on Irish music cannot be found’, adding ‘it is a loss to the country’ (25 Apr. 1916). Other letters (Fr. Patrick Power and Joseph Downey, Secretary, University College Cork) express condolences on the death of Fr. Richard on 17 March 1916. A note from Sir Bertram Windle encloses two clippings from the ‘Manchester Guardian’ (28-9 March 1916) containing tributes to the late priest. The file also includes a letter (in Irish) to John Henebry from Seán Ó Currín (28 May 1921).

Research notes compiled by Fr. Senan Moynihan OFM Cap. re the life of Fr. Richard Henebry. The file includes two small notebooks containing headings for a biographical treatment of Henebry’s life. One of the manuscripts is titled ‘Brogue’ and refers to ‘Celtic scholarship’ and the ‘dialect of English spoken in Ireland, or Anglo-Irish is usually called the “brogue”. The text is signed by Fr. Senan and is dated 21 Sept. 1924.

A file of letters from An tAthair Peadar Ó Laoghaire, Castlelyons (Caisleán Ó Liatháin), County Cork. The letters primarily relate to Ó Laoghaire’s publications on the Irish language and various grammatical, translation, and textual issues. The letters are seemingly addressed to a religious sister (possibly Sister Treasa le hÍosa or Sister Teresa Curtis). The file includes one letter to Ó Laoghaire from Sister Treasa le hÍosa, St. Clare’s Convent, Carlow. The letter dated 1899 is addressed to ‘Conchubhair’. One of Ó Laoghaire’s letters (31 May 1915) reads ‘I say it is quite possible for the translation of the original into one language to be superior to a translation of the same original into another language’. Reference is also made to Mairéad Ní Raghallaigh, one of the founders of the Irish Book Company. The file includes transcripts of some of the letters compiled by Fr. Senan Moynihan OFM Cap. An annotated envelope in the file reads ‘I think this a letter from Fr. Peter O’Leary, Castlelyons, County Cork’. The cover is addressed to Fr. Peter Bowe OSFC, Church Street Friary, Dublin.

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.