Ciaran’s Peculier [sic] Blog

A view of the world from an Irish hole

All go in the church

Ireland’s TV3 network recently aired an exposee about two Irish priests working in Florida who used their parochial funds to pay for a five-star

Just resting in his account?

lifestyle of gambling and womanising. The priests, now in their ‘80s, are now serving jail terms.

 What they did was reprehensible, as it involved a betrayal of trust. But I couldn’t help feeling that stealing money, even in such large amounts, was certainly a lesser crime than systematically abusing children. They have offered to repay any money stolen. The hurt and anguish of sexual abuse however, leaves a mark which is often impossible to erase.

 They served in some of the most well-heeled parishes in Palm Beach, whose members dutifully kept putting large amounts in the collection plate each week, and may have viewed the Catholic Church as a necessary bastion against the evils of communism, socialism and secular humanism. Some of them may even have sought to have their donations set off against their tax liabilities. So the priests could hardly be painted as robbing from the poor. In fact, they were robbing from the rich, to give to the rich – themselves. They were slightly more just than the Irish government, who steal from the poor to give to the rich - and pay for the champagne lifestyles of politicians and public officials.

 What’s more, as the priests said themselves, they had never taken a vow of poverty. They were not like the Franciscans who have. They never said they were saints. They were not the first priests to live it up, gambling, drinking and whoring, and to pay for this by dipping into the collection. And historically, that’s just what most members of the hierarchy did. Remember that bishops still live in palaces and who paid for the still unnamed Irish bishop’s visits to London prostitutes? Did they get sex on approval or was it paid for by well-wishers in the laity? And then  there was the former Bishop of Limerickm, a big friend of Opus Dei who made no secret of the fact that he would only accept the best food and wine. *He loved Frankie

Please yourselves then

Howerd in Up Pompeii, especially the line when Nausius says “I feel like a new man” and Lurcio replies, “Well it’s always better than sticking with the old one”.

 I feel that a custodial sentence was a little harsh, considering their age, and considering the fact that figures in the hierarchy who knew about clerical sexual abuse (and responded by establishing elaborate cover-ups), have never served one day of imprisonment. And realistically the amounts they stole were chickenshit when compared to the loot lifted by Irish bankers. In fact Mary Harney would get through it in a few months.

 Personally, seeing the lifestyles they enjoyed, I have had reason to question my decision not to pursue a life in the church. The only problem was that they would never have a cripple in their ministry.

James Clarence Mangan (1803-49)

James Clarence Magna, who was born on May 1st, 1803, is now probably one of the most overlooked and misunderstood of Irish poets. For many his “fame” rests on one poem, which I do not consider his best.

 He was a self-taught polymath. Although he worked in a solicitor’s office, and an assistant in Trinity College Dublin’s library, he nevertheless taught himself seven languages: Irish, French, German, Spanish, Hungarian, Icelandic and Persian, to such a standard that he was able to make viable translations.

 Mangan was a man whose learning and erudition were too great for the increasingly blinkered world of nineteenth-century Ireland. Work and money were always in short supply. In order to assuage the pangs of hunger and frustration, Mangan turned to alcohol and laudanum. He died at the early age of forty-six in Dublin’s Meath Hospital, a location which was still as forbidding in the early 1980s when I had my tonsils extracted there, as it must have been in 1849.

 This is a personal opinion, but I think that Mangan is to be seen at his best not in the long declamatory odes but in the shorter, more intimate pieces, such as “And Then No More”.

 I saw her once, one little while, and then no more:
‘Twas Eden’s light on Earth awhile, and then no more.
Amid the throng, she passed along the meadow-floor:
Spring seemed to smile on Earth awhile, and then no more:
But whence she came, which way she went, which garb she wore
I noted not; I gazed awhile, and then no more!

He was very much a poet of the Romantic nationalist school, whose verses were inspired by a dram-like vision of Ireland’s past.  looking back to a dreamy Hibernian past which had never anything much to do with reality. One of the poems from this vein was “A Vision of Connaught in the Thirteenth Century”

I walked entranced
Through a land of Morn;
The sun, with wondrous excess of light,
Shone down and glanced
Over seas of corn
And lustrous gardens aleft and right
Even in the clime
Of resplendent Spain,
Beams no such sun upon such a land;
But it was the time,
‘Twas in the reign
Of Cahal Mor of the Wine-red hand.

The poem was taken up by the godfathers of Independent Ireland’s education. Appearing in numerous schoolbooks earning a near permanent spot on curricula. Its subject,  Cathal crobhdhearg O Conchobhair (died 224), was the brother of Ruaidhri, the so-call “last high king of Ireland”. It is fair to say that its picture of Connacht bore little link to reality. Mangan had only limited access to historical sources so his attitudes towards some historical figures like Cathal Crobhdhearg was imperfect. One in particular, gives an alternate, though no less praiseworthy description of Cathal crobhdhearg. It is his obit or death notice from the Annals of Connacht., in which he was described as

The king most feared and dreaded on every hand in Ireland; who carried out most burnings and plunderings on Gael and Gael who opposed him, who was the fiercest and harshest against his enemies that ever lived, who most killed, blinded and mutilated rebellious and disaffected subjects, who built most monasteries and houses for religious communities…

In his lifetime Mangan was viewed as a social outsider. He contributed to this outcast role through his behaviour, often dressing in a long black coat, wearing green spectacles and a blond wig. He underwent something of a bloated canonisation in the twentieth century, as he joined the pantheon of nationalist poets. But his new respectability was easily given once he was dead. It also failed to take account of his wide erudition, and the complexity and richness of his poetic vision which was never confined solely to Ireland. . 

Stamp issued by Irish post office on the 100th anniversay of Mangan's death in 1949

Child abuse in Ireland

Historically the greatest institutional child abusers were the Catholic Church.  This was carried out with the connivance of the Irish police and the various local health boards. This had thankfully sharply declined.

 Sadly child abuse, of a physical, sexual and emotional nature still continues and shows no signs of diminishing. Nowadays it happens with the knowledge and even participation of government bodies, probably the greatest of which is the Health Service Executive (HSE), who sometimes return children who have escaped from abuse in the UK to the very locations and environments where the abuse initially took place. \In this they are assisted by the Irish courts and legal system.

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