Rosbercon Co. Kilkenny
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Building the Railway: Glenmore Man’s Remains Unearthed & Another Man Injured
The New Ross Standard, of Friday 27 Feb. 1903 (p. 5) published a sensational article concerning skeletal remains unearthed in Rosbercon on Monday the 23rd of February 1903. While excavating a sewer under the newly laid railway crossing “well preserved bones of what must have been a largely built man when in the flesh.” The same article appeared within days in the Wicklow People (Sat. 28 Feb. 1903) and the Enniscorthy Guardian (Sat 28 Feb. 1903). It was not carried apparently by any of the national papers.
The Centennial Controversy
As the 100th anniversary of the 1798 Rebellion approached the old tales and rumours concerning Glenmore man William Gaffney, and his alleged betrayal at the Battle of New Ross, surfaced and led to his headstone in Kilivory (Kilmakevogue) cemetery being broken by vandals. Danny Dowling (1927-2021) in his article entitled “South-east Kilkenny in 1798 and the Role of William Gaffney,” (Decies (Sept. 1983, vol. 24) pp. 14-19)) sarcastically labeled the gravestone vandals “patriots.” For further information on Glenmore in 1798 see our post of 22 February 2020.
Some descendants of William Gaffney were still residing in Glenmore in 1898 and challenged several of the published attacks on their ancestor. Eight decades later, Danny was so impressed with Brigid M. Gaffney’s letter of 28 May 1898 to the New Ross Standard, that he published it in his Decies article. The ear bashing she delivered in 1898 is perhaps the reason the New Ross Standard in its 1903 article stated that it had no desire to hurt anyone’s feelings. For further information on the Gaffney family see our post of 21 August 2023.
“GAFNEY OF GLENMORE, HIS REMAINS UNEARTHED”
SENSATIONAL DISCOVERY AT ROSBERCON. A sensational discovery, which has aroused much public interest, was made at Rosbercon on Monday. A man named Dillon, whilst excavating a sewer-way under the railway crossing, unearthed the well-preserved bones of what must have been a largely-built man when in the flesh. There was evidence of considerable quantity of lime about the remains.
Now whose remains could these be? The “oldest inhabitant” cannot say with certainty. The body of a man could not have got there by accident. How then? It is conjectured, and the belief is strongly held in the locality, that the remains are those of Gafney, of Glenmore, who figured prominently, and to say the least, doubtfully, in the dark days of New Ross in the year 1798, when a brave and glorious, though unsuccessful, struggle was made by the county Wexford insurgents for civil and religions liberty.
We have no desire now to hurt the feelings of anyone, but the discovery of Monday, and the very circumstantial account told, and the widely accepted deduction made, necessitates our reverting to what must be a painful recital to some people. The battle at New Ross, though admittedly one of the most brilliant of the series on the part of the insurgents, was nevertheless the Waterloo of the insurrection, and, like Waterloo, will be rightly or wrongly associated with betrayal. Gafney, of Glenmore, an athletic man, and the leader of the Kilkenny insurgents, had his men nested at Tinneranny before the battle of Ross, and while the engagement was taking place, he moved by a circuitous route towards Glenmore.
His answer for failing to come to the fray was that he did not get the proper signal from Corbet Hill. A few days after the battle he fell into the hands of the military, and was taken to Rosbercon, and there court martialled and shot nearly opposite the very modern castle, and his remains were interred in quick-lime at some some point between the place of execution and the river. We thus see it is very possible that the remains now found are those of the ill-fated Gafney, who, at any rate, can scarcely be acquitted of cowardice.
The key stone of an arch supposed to belong to the old monastery in Rosbercon was found at the head of the remains, which were only about two feet under the footway as one turns into the station from the river side. By the way, the stone in question has been annexed by Paddy Lee, the Boat Club caretaker for the curiosity of the members of that institution.
Unfortunately, the New Ross Standard did not report on what happened to the skeletal remains.
The Glenmore Grave
Danny stated in 2020 that the remains found in Rosbercon were buried in the Gaffney grave in Kilivory (Kilmakevoge) cemetery. No newspaper coverage of this burial could be located, and what steps the authorities took to identify the remains is not known. This event took place long before DNA or other modern forensics. If the remains showed gunshot damage as alleged in the 1903 article it is unlikely the skeleton belonged to William Gaffney. Gaffney in contemporary accounts was hanged not shot by the British in 1798.
The old headstone erected by William Gaffney’s widow still stands with repairs clearly visible. On the grave itself paving like squares, apparently concrete, were added and Danny opined in 2020 that they may have been added to stop further disturbances to the grave.
The marker is inscribed:
Erected by Bridget Gafney alias Dunphy
in memory of her husband Will'm Gafney
who dep'd this life June ye 13th 1798 aged
36 years
Also his father Mich'l Gafney who dep'd
this life Sept ye 26th 1783
Another Railway Injury
In searching for newspaper accounts regarding the remains we came across another serious injury connected with the building of the railway extension line through Glenmore.
On Thursday, the 5th of March, Michael Knox, Nicholastown, Co. Kilkenny, was admitted to the Waterford County Infirmary suffering from severe injuries to the head and face. His injuries were caused by the premature explosion of a blasting charge on the New Ross to Waterford railway extension (Munster Express, Sat. 7 March 1903, p. 5).
Please send any further information or corrections to glenmore.history@gmail.com. The featured photo above was taken yesterday of the Gaffney grave at Kilivory (Kilmakevoge) Glenmore.
Dr. Kathleen Moore Walsh
A Glenmore Monday Mystery: A Wayside Cross?
While searching for information for a reader, we came across the following interesting short article in the Limerick Reporter in 1850 that mentions Glenmore.
“There are very few “wayside Crosses” in Tipperary, which is extraordinary, when we consider the many religious monuments it contains in the ruins of Holy Cross, Athassel, the Rock of Cashel etc. The largest crosses of this kind we have ever beheld are Kilcullen, County Kildare, and another between Glenmore and Rosspercon (sic), County Kilkenny” (Limerick Reporter, Tues. 9 July 1850, p. 2).
In Ireland there are a variety of roadside memorials or death markers. Wayside crosses were erected from the early 17th century and were often like headstones with the name of the deceased and date of death provided. Many of the county archaeological inventories document wayside crosses (Una MacConville and Regina McQuillan (2005) “Continuing the Tradition: Roadside Memorials in Ireland,” 19(1) Archaeology Ireland 26, p. 28). The wayside crosses were made of almost any durable material from metal to stone and ranged from simple crosses carved on roadside large stones to imposing Celtic crosses cut by masons. The early wayside crosses were the memorials for the affluent.
An 1865 article in the Kilkenny Moderator explains further. “It was an ancient custom to plant skeoghs, or white thorn trees, on places deemed of a sacred character, or where lives had been lost. Modernly these skeoghs are frequently known as ‘Monument Trees.’ They were to the poor of bygone times what the wayside crosses were to the rich—the memorial which invited a prayer for the soul of the person in honour of whom they had been there placed or planted” (Kilkenny Moderator, Sat. 4 Feb. 1865, p. 2).
Is anyone aware of a “wayside cross” in or around Glenmore-Rosbercon or heard where the wayside cross referenced in 1850 used to reside?
Please post your comments, ideas or memories below or send to glenmore.history@gmail.com.
Thank you for your help in solving this mystery.
The featured photo is a road in Glenmore Parish.
Dr. Kathleen Moore Walsh
Old Rural Recreation: Faction Fighting
Danny Dowling interviewed and recorded some interesting information from elderly residents of Glenmore concerning some of the other business transacted during and after fairs and markets–faction fights. To try to put this information in context some general information on faction fighting is first provided.
Faction Fighting
Faction fighting was where large groups of rural men, and sometimes women, would meet to engage in fighting. The faction could be comprised of extended or allied families or persons from the same parish or townland. It is commonly understood that the practice continued until shortly before the Famine when reforms to the police and judicial systems and Father Theobald Matthew’s temperance crusade impacted on it. This pacification movement was also endorsed by Daniel O’Connell and the Catholic Association (Owens, p. 537). Expressions of concern over faction fighting at this time usually had more to do with the image projected than with injuries or deaths resulting from the fights. As long as the Irish could be portrayed as drunken barbarians bashing each other for fun all economic or political hardships could be blamed on the Irish character. However, “even at its worst the level of violence in Ireland was less than that of England” (Conly, p. 67).
Notwithstanding the efforts to stop faction fighting it re-surged after the Famine. Nineteenth century fiction and materials in the folklore archives at UCD suggest that faction fighting was an immensely popular and violent pastime (Thuente, p. 136) and its legend lived on in oral histories recorded in the twentieth century. Faction fighting was often viewed as a sort of release valve that prevented less controlled kinds of violence, and there were not many actual deaths relative to the enormous number of participants (Thuente, p. 137).
Carolyn Conley conducted a study based upon a Return of Outrages prepared by the R.I.C which listed the 1,932 reported homicides between 1866 and 1892 (occurring outside of the metropolitan area of Dublin), newspaper accounts of the killings and court documents. The author concluded that there was tolerance for recreational violence as displayed in faction fights among judges, jurors, police and journalists, witnesses and even victims. Recreational violence was not a form of misplaced resistance by an oppressed rural population, but a form of sport (Conley, p. 60). After the famine with more prosperity more assaults took place. “It was in the most prosperous areas of the countryside that the violent traditions were longest lived” (Conley, p. 58). The goal was not to injure or kill but to participate in a mutual display of skill and strength. Forty-one percent of all Irish homicides (outside of Dublin) between 1866 and 1892 were recreational in origin (Conley, p. 59).
“A formal faction fight, which might involve hundreds of men on each side, usually began with the ritual of wheeling which included chants, stylized gestures and insults. The traditional wheel included the name of the person(s) issuing the challenge as well as the intended opponent” (Conley, p. 60). There were two recognised acts that signified consent to the fight. The wheel and the removal of one’s coat (Conley, p. 61). While wheels might include insults or references to past grievances, a challenge to see who was the better man would suffice for consent. Women who engaged in “the sport” took the same pride in their prowess as their men (Conley, p. 62).
“In keeping with the recreational aspect of fighting there were rules. Though supporting one’s comrades was expected, in most cases justice required roughly even sides…ganging up was not acceptable…nor was continuing to pummel a defeated opponent” (Conley, p. 61). Due to the fact that the participants had to consent to engage in the fight there were numerous instances where onlookers and witnesses expressed to the authorities that they were not in fear when a faction fight commenced, thus making a conviction for riot impossible. Acceptable weapons included: fists, feet, teeth, stones and sticks. Two and a half percent of the homicide victims in Conley’s study died from kicks and five from infected bites (Conley, p. 62).
The most popular venues for recreational fighting were fairs, markets, and races. “One hundred people died as a result of brawls in these settings, but only a third of the killers served any jail time and only nine served more than two years” (Conley, p. 65). “Brawls were such an integral part of wakes” that even deaths did not make the incidents serious to authorities. Not one person was convicted in any of the fourteen homicides that occurred at wakes and funerals (p. 65). Even in twenty-one cases in which innocent bystanders were killed, deaths from brawls were considered regrettable but not serious. Twenty-six children were killed from injuries sustained in brawls. Only seven of the killers served any jail time at all. Only four people were sentenced to more than two years for the death of a bystander. The brawling tradition began so early in life that a quarter of the children less than sixteen years of age (killed by non-relatives) were killed by another child under the age of sixteen.
Danny Dowling Interviews
On the 22nd of May 1964 Danny Dowling interviewed Nicholas Forristal (1888-1979) of Graiguenakill, Glenmore. Nicky the Miller recalled hearing that the fair or market held at Nash in Wexford had two families that were great faction fighters, the Gunnups and Quigleys. In one of the factions was a family with eleven brothers and one sister. On one of the fair days the sister said—“There is twelve o’clock and not a stroke struck yet. She had a stone in her stocking and she started the melee by striking one of the opposition.” Nicky informed Danny that a stone in the stocking was a dangerous weapon.
Nicky stated that there were various Glenmore factions during nineteenth century at about the time his father was born in 1849 “Grants had upper side of parish, and Paddy Merrigan of Milltown, was the leader of another from the Jamestown side.” A member of the Merrigan faction was Paddy “the Weaver” Walsh from Glenmore Village. Paddy “the Weaver” Walsh cut, prepared, and seasoned the sticks used as weapons by the Merrigan faction.
“On a certain occasion in Glenmore Village before the pubs were out of it, there was a wake in Hanrahan’s house in the Village (alongside Fluskey’s). As the pub was closing members of the rival factions started drifting into the wake. It was a lovely night. Paddy the Weaver was at the wake and someone said to him it was a fine night and he replied, ‘It is a fine night but I think it will be a bloody morning.’ He was anticipating a big row.” Danny Dowling noted that the Glenmore parish priest in about 1870 caused the three Glenmore pubs to close and Glenmore parish remained dry for nearly 100 years making it a very unique Village. Hanrahan’s house in the Village where the wake was being held was the house where Danny Dowling was born in 1927.
Nicky said people were very crude and backward then, and when they got a few pints they deliberately set out to create rows. “The order of the day then was to return home from fairs and hooleys with blood all over you. That was held to be a sign that you were a good man.” Nicky stated that “Watt Power, of Jamestown, was an awful man for rising rows.” He always believed in having blood on him before returning home. He and his wife had a shebeen for awhile where Dick Whelan was living in 1964. “Watt used tell sometime that he had been fighting with Phil Dyháwdin from around Ross. Phil DyhAwdin was renowned as a fierce fighter. Watt, of course, never had anything to do with him.”
James McDonald, of Ballyfacey, Glenmore was interviewed by Danny Dowling on the 11th of June 1970. James reported that Big Jack Ryan of Knockhouse, Kilmacow, was the first of the Ryans to come to Guilcogh, Tullogher to where Richie Ryan was located in 1970. It was due to faction fighting that Big Jack Ryan went to Guilcogh. The Norris family, of Guiclogh, “were the leaders of a great faction fighting team and always won their combats. As they were getting on a bit, they felt that they could not last much longer at the top. Jack Ryan was a great big man and was a renowned faction fighter, so Norris said that if he could get Ryan, he would continue to win the faction fights. Norris therefore got Ryan, brought him to Guilcogh and got him married to his daughter. Ryan had three sons with this Norris girl. She died on the birth of the fourth child. After Ryan joined the Norris faction team it continued to win fights for a long period.
James McDonald stated that after his first wife died Ryan married a girl named Long and had more children. Ryan was said to have divided the farm to each of his four children from his first wife. Each of the four children received ten acres of land. The land allocated to each was too small to support a family. The four children asked their father to give them each four pounds in order for them all to go to America. Ryan gave the four children the money. The four children emigrated to America. The land reverted to Ryan and he divided it among the children he had by his second wife. Unfortunately, in reviewing early parish records the only marriage that could be located between a Ryan and Norris was in 1860 where Thomas Ryan married Margaret Norris in Guilcogh on 12 June 1860.
On the 16th of January 1956, Walter Power (c. 1888-1961) of Jamestown, Glenmore shared with Danny Dowling a poem that the elderly residents of Glenmore recited when he was a lad. It alleges that the first faction fight in Old Ireland was “all on account of St. Patrick’s Day.”
Some fought for the eighth, For the ninth some would die, And whoever said wrong, They would blacken his eye, Until Father Mulcahy, he told them their sin, He said boys don’t be fighting but sometimes combine, Don’t be always disputing about 8 and 9, Combine 8 and 9, 17 is the mark, And let that be his birthday, Amen said the Clerk.
Ironically, the last known faction fight involving Glenmore participants, that Danny Dowling identified, was reported in the New Ross Standard, just a day after St. Patrick’s day in 1893. Fourteen persons, including a woman, were arrested for the faction fight that occurred in Rosbercon after the New Ross fair. According to the newspaper account the court was packed with spectators for the trial of the faction fighters.
If anyone has any corrections or additional information please send it to glenmore.history@gmail.com.
[Additional information from Peter Walsh of Rathinure, Glenmore 20 May 2021–Maths and Irish Teacher, at Good Counsel College of New Ross, Mr. Toby Kavanagh, collected Irish folklore and told his students in 1969/1970 that the shillelagh black thorn sticks used in faction fights were coated in goose greese and put up the chimney for the smoke to harden them.]
The featured drawing is entitled “The Kilkenny Election,” published in the Graphic on 17 Dec. 1890 (p. 723) and depicts a scene at Castlecomer where Parnell was present when “a regular good old fashion faction fight began.” (c) The British Library Board.
Dr. Kathleen Moore Walsh
Carolyn Conley (1999) “The Agreeable Recreation of Fighting,” 33(1) Journal of Social History 57-72.
Gary Owens, (1997) “A Moral Insurrection: Faction Fighters, Public Demonstrations and the O’Connellite Campaign, 1828” 30(12) Irish Historical Studies 513-541.
Mary Helen Thuente (1985) “Violence in Pre-Famine Ireland: The Testimony of Irish Folklore and Fiction Author(s),” 15(2) Irish University Review 129-147.