Slieverue Co. Kilkenny
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The Tragic Death of John Millea (1870-1935) of Treanaree, Slieverue
There was a tragic farm death in 1935 on the border of the parishes of Glenmore and Slieverue that was reported across Ireland and in the United States. Several newspapers wrongly reported that the death occurred of a Glenmore man. For a generation after the tragic event local parents would warn their children of the dangers of bulls often citing what happened to poor Johnny Millea. The description of the events was found in two Munster Express articles (Fri. 13 Sept. 1935, p. 5 & p. 8). Any additional information gleaned from other publications or sources are cited below. Please be advised that the descriptions of the death of the farmer and the bull are graphic.
The Death of John Millea (1870-1935) of Treanaree, Slieverue
An inquest was held on Wednesday, the 11th of September 1935, by Dr. J.D. Fitzgerald, Coroner for South Kilkenny, regarding the death of John Millea, Treenarea (sic), Slieverue, who was killed the previous day when attacked and gored by a bull.
The foreman of the jury was Thomas Mullally (c. 1897-1951) of Grogan, Glenmore other members of the jury included: Robert Walsh (1872-1951) Davidstown, Glenmore; James Verricker (sic) Grogan, Glenmore; John Kennedy, Ballinclare, Glenmore; John Doherty, Davidstown, Glenmore; William Murphy, Davidstown, Glenmore; and William Walsh, Davidstown, Glenmore. Sergt. Nicholas Garvey (1895-1960) Glenmore, conducted the proceedings on behalf of the Civic Guards. [See our post of 3 October 2021 regarding Sergt. Nicholas Garvey and his time in Glenmore].
Testimony of Mrs. Mary Millea (c. 1865 -1948) of Treanaree, Slieverue
Mary Millea, aged 71, identified herself as the sister-in-law of the deceased John Millea. He was 64 years of age and was single. Together they were owners of the farm. On Tuesday morning about 6 o’clock (old time) John got up and went out for the cows which were in the field at the back of the house. Mary was in the yard at about 6:15 when John came back with the cows. He put the cows in the shed and said that the bull had got out of the shed in which he had been tied. He said he would go look for the bull in Grant’s field. Per the Limerick Leader (Sat. 14 Sept. 1935, p. 12) the owner of the field was Edward Grant of Curraghmore, Slieverue.
Mary started milking the cows. About half an hour later the bull arrived in the yard. The bull was roaring when he arrived, and Mary was afraid of him. Mary went into another shed. She looked out and saw Johnny’s dog in the yard “howling piteously” (The Post, Wed. 18 Sept. 1935, p. 2). Mary became uneasy that her brother-in-law had not returned. Edward Donovan, Slieverue, came to collect the Millea milk. We believe that this Edward Donovan was from the Rathpatrick, Slieverue, Donovan family that sold milk in Waterford.
After telling Edward Donovan of her concerns she went to look for John. She went in the direction from which the bull had come home. She went into Grant’s field. She saw a white thing in the middle of the field and went over to it. She discovered that it was her brother-in-law. Several newspapers incorrectly stated that a number of neighbouring farmers, armed with sprongs [for our international readers a sprong is a long handled pitchfork] and accompanied by dogs, went in search of the deceased. We believe this may have described the men who later sought to find and destroy the bull (Limerick Leader, Sat. 14 Sept. 1935, p. 12).
Finding John Millea
John Millea was lying face down in the field. “Most of his clothes were gone except for his boots and the lower part of his trousers. She knew he was dead when she called to him and got no answer. She testified that she did not stir him because she wasn’t able.
Mary went back to the yard and told Edward Donovan that “Johnny is dead.in the field, the bull killed him.” Edward Donovan said that he would go down and bring back the body. Mary, Edward Donovan and a neighbour named Thomas Power [some newspapers report the name as Thomas Dower] went with a pony car and collected the body. The body was taken to the Millea house. Mary did not notice any wounds on John’s body except the marks on his face.
According to The Post (Wed. 18 Sept. 1935, p. 2) the body was rolled along the field by the bull and there were signs of a terrible struggle as patches of the field were torn up and contained blood. Pieces of the deceased’s clothing were scattered over the ground. As soon as notified Sergeant Nicholas Garvey and a Guard went to the scene.
The Bull
Mary testified that they had owned the bull for about four years. She said she never went near it. Her brother-in-law, the deceased, looked after it. She could not exactly say how long it was housed over the summer. She did not know it was “cross” and had never heard of it attacking anyone before. She discovered that the bull had done a lot of damage escaping from the shed by breaking a few gates and knocking down a churn.
According the Munster Express (Fri. 13 Sept. 1935, p. 8) following the tragedy, search parties sought the bull and found him with other cattle. After several unsuccessful attempts, where the bull charged them, they managed to drive him back to the farm. “Two men then procured shotguns and, not without difficulty, destroyed the bull, which was removed on Wed. morning to Messrs. O’Keeffe’s works at Gracedieu.”
Thomas Walsh (1908-1992) was a native of Davidstown, Glenmore, and son of juror Robert Walsh of the Inquest into the death of John Millea in 1935. Tom told his children about the event. Back in the 1930’s almost all cattle had horns, and bulls were particularly dangerous. He said that after Johnny Millea was killed a group of men gathered to kill the bull. A shotgun was attempted, but failed. The bull was stunned, and eventually the men used a sledgehammer to the forehead of the bull. Jack Donovan was identified as one of the men who killed the bull.
Medical Evidence & Verdict
Dr. Coughlan, Waterford and Dr. Fitzgerald, Rosbercon gave evidence of the injuries sustained by the deceased.
The body was covered with bruises from head to toe. The nose was broken. The right eyebrow and scalp were covered with scratches, ribs were broken on both sides, and there was scarcely a whole rib in the body. There was a big bruise over the heart and a lacerated one over the liver. Both sides of the abdomen were contused and lacerated and the legs were bruised. Both lungs were ruptured and there were other severe internal injuries.
In reply to a juror, Dr. Coughlan said that in his opinion the deceased died within a few minutes of being attacked, very probably as soon as he received the blow over the heart, when a rib was driven into his heart. “The body had been reduced to the state of a ragdoll.” From the spot were some of his clothes were found to where his body was found was about 50 yards.
The Coroner, the Foreman on behalf of the jury, Sergt. Garvey on behalf of the Guards, joined in a vote of sympathy with the relatives of the deceased. The jury after a short retirement returned its verdict. John Millea’s death per the Death Register provides that he died 10 September 1935 at the age of 64. He was a bachelor farmer. His death was caused by “shock as the result of extensive injuries to all the vital organs by having been gored by a bull.” It is noted that an Inquest took place on 11 September 1935.
The Millea Family of Treanaree, Slieverue
The sad tragedy occasioned the deepest regret in the district where the deceased and his sister-in-law were very popular. The funeral to Slieverue was very largely attended. (The Post, 18 Sept. 1935, p. 4). Mary Millea at Johnny’s funeral reportedly stated in praise of her brother-in-law that “Johnny never said a cross word to me” (Thomas Walsh (1908-1992) native of Davidstown, Glenmore).
Parents and Sibling of John Millea
John Millea was born 7 May 1870 at Treanaree, Slieverue the son of John Mallay (sic) and his wife Margaret Donovan. John Malay (sic) (c. 1840 -1900) and Margaret Donovan (c. 1837-1899) were married at Slieverue on 21 November 1865. As a young man John Milea went to America and spent 23 years there. Twenty-two years before his death he returned to Slieverue and worked on his brother’s farm. He took over the management of the farm when his brother died (Munster Express, Fri. 13 Sept. 1935, p. 6). Thus, John left for the U.S. in 1890 and returned to Slieverue about 1913.
John’s eldest brother, James Millea, who was known as Jamesey Millea, was born at Treenarea on or about 8 December 1865. He married Mary Phelan, of Shambo (sic) at Rosbercon on 30 August 1900. Mary was the daughter of Richard Phelan (farmer). James Millea died on 25 November 1924 at Treanaree. He was 58 when he died of chronic nephrites which he suffered with for a year before his death. His brother John was present when he died. James’s widow Mary (née Phelan), died at the age of 83 in the Holy Ghost Hospital in Waterford on 19 October 1948.
Newsworthy Death by Bull?
John Millea’s death was reported in a New York City newspaper, The Advocate (Sat. 5 Oct. 1935, p. 5). Unfortunately, no reference was made to John Milleas’s time in the U.S.
It was rather surprising how many death by bull articles were reported in Irish newspapers in 1935. Such was the appeal of such stories that even rumours were published. For example, the Waterford News & Star (Fri. 31 May 1935, p. 5) reported that “On Monday a strong rumour got about that a man had been attacked and killed by a bull in the vicinity of Waterford. On inquiries it was found that the rumour had absolutely no foundation.”
Coverage of Millea’s Death
In addition to the 5 articles cited above regarding John Millea’s death at least 9 other Irish newspapers reported details of his death. See, New Ross Standard (Fri. 13, 1935 p. 11) “Killed by a Bull”; Irish Independent (Sat. 14 Sept. 1925, p. 5) “County Kilkenny Man’s Shocking Fate”; Irish Examiner (Wed. 11 Sept. 1935, p. 6) “Kilkenny Man’s Tragic Death”; Kilkenny People (Sat. 21 Sept. 1935, p. 5) “Killed by a Bull”; Belfast Newsletter (Fri. 12 Sept. 1934, p. 12, “Killed by a Bull”; Irish Press (Thur. 11 Sept. 1935, p. 1) “Railway, Dock and Farm Tragedies, reported that death occurred in Glenmore”; Meath Chronicle (Sat. 13 July 1935, “Farmer Killed by Bull”; Evening Echo (Thur. 11 Sept. 1935, p. 6) “Kilkenny Man’s Tragic Death”; and Connacht Tribune (Sat. 14 Sept. 1935, p. 20).
Coverage of Others Killed by Bulls
Additionally, there were several other articles in 1935 published in Irish newspapers regarding other men killed by bulls. The Irish Examiner (Tues.19 March 1935, p. 8) reported in March that a Matador in Mexico was killed by a bull. In July, Timothy Humphreys (62) of Cork was killed by his bull (Irish Independent (Mon. 8 July 1935, p. 10). The following month the Ulster Herald (Sat.10 Aug. 1935, p. 2) reported that Wm. Ferneyhough, aged 24, a farm labourer was gored in the throat and died. In September, Simon Hegarty, an elderly farmer was killed at Glenville, near Fermoy (Irish Examiner, Mon. 9 Sept. 1935, p. 6). It was reported in December that a farmer in Donegal, was killed by a bull, which had fatally injured the man’s sister (Irish Examiner, Mon. 23 Dec. 1935, p. 8).
Perhaps one of the more interesting bull related cases in 1935 involved the negligence case brought by the widow of a farmer killed by a neighbour’s bull. Pierce Whelan, Ballyclough, Kilworth, Cork was killed Christmas Eve 1934, by a bull belonging to Margaret and Mary Anne Leonard of Ballyclough. The civil case was heard in July 1935. The judge noted that when he was a young fellow, he had the utmost contempt for women as managers of farms. The care of a farm in the hands of somebody else would not at all be anything like the care and guidance of the master of the farmstead. The jury after that statement awarded £150 to the widow and children of Pierce Whelan (Evening Echo, Fri. 19 July 1935, p. 7).
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For some current statistics on deaths caused by livestock and advice regarding bulls see, Teagasc (2025).
Please send any corrections, additional information or photos to glenmore.history@gmail.com
Dr. Kathleen Moore Walsh
The featured photo above is from an old sales brochure and it is not the bull that killed John Millea. The newspapers did not report on the breed of the aggressive bull. Notice that the horns of the featured short horn bull have been blunted, and he is wearing a safety chain from his nose ring up around his horns.
Glenmore: Upcoming Local Talks & Walk
Eigse Sliabh Rua 2025
We are proud to present the flier for Eigse Sliabh Rua 2025. There are 5 events scheduled for Slieverue. See details below.
Glenmore Walking Tour
Please note that on Saturday the 15th of November commencing at 11 a.m. a historical walking tour of Glenmore Village will take place. Hopefully the weather will co-operate. See further details below.
Kilkenny Library
We have also been asked to circulate the following talk which will take place in the Kilkenny Library.
“Lady Louisa Tighe of Woodstock: A Life Well Spent”
Date: Thursday 20th, November
Time: 11.00 a.m. – 12.00 p.m.
Place: Loughboy Library,
Speaker: John Kirwan, retired archivist and manager of the Kilkenny Archives Ltd.
Lady Louisa Tighe (1803-1900) led a fascinating life. She was born in 1803, a daughter of the 4th Duke of Richmond. In 1825, she married William Tighe of Woodstock. Together, they created the High Victorian gardens at Woodstock. During and after the famine they provided help and support to locals & tenants through various schemes. Her husband established the Woodstock Agricultural School in an effort to improve farming methods. Lady Louisa Tighe died in 1900.
Places are limited. Phone 056 7794176 or email loughboy@kilkennylibrary.ie to book a place.
Three Ancient Glenmore Churches
As our third instalment of Chapter 4, of volume 4 of Fr. Carrigan’s History & Antiquities of the Diocese of Ossory (1906) (p. 91-93) three ancient Glenmore Churches will be discussed including; Kilcoan (Weatherstown); Kilbride and Kilmakevoge (also called Kilivory). For all three of these ancient churches Carrigan provided not only the dimensions of the churches, important stones he found in the ruins and nearby Holy Wells. While reading the rest of this fascinating volume in the Mullinavat chapter we came across Big Wood Church which we have also included below because it was supported by nearby Glenmore people.
Kilcoan
“Irish speakers call it Kil-choo-ann, that is, the Church of St. Cuan (pronounced Coo-ann, accent on second syllable). Kilcoan church was a rectangle, 18 feet wide internally, and about 37 feet long, the walls being 2 ½ feet thick. The foundations alone now remain. From the amount of very large rough stones lying on and around the site, it must be concluded that the church was rudely built and was of great antiquity. A graveyard of about two acres is believed to have surrounded it in ancient times; but, at present, all appearances of a burial ground have been obliterated, and the site of the church itself is merely a small patch of unprotected commonage beside the public road. About 150 yards to the south, in the wall of a lane-way, is a great, rugged stone, with a basin-shaped artificial hollow, 12 inches in diameter and 3 inches in depth, cut on the surface” (Carrigan, p. 91).
“St. Cuan’s holy well, called Thubber-chooann, is about a quarter of a mile from the site of the church, in the townland of Flemingstown. Beside it is another holy well, enclosed by a wall and called Thubber-Wizzha (Tobar Muire), or the Blessed Virgin’s Well. Both wells are still frequented for devotional purposes by the people” (Carrigan, p. 91).
Previous to the Reformation the parish and church of Kilcoan belonged to the Priory of Inistioge, as appears from the Red Book of Ossory (Carrigan, p. 91)”
[According to Danny Dowling (1927-2021) the site of this ancient church was in the hamlet of Weathertown in a common at the side of the junction of two lanes. Danny recorded that he spoke with Larry Doyle (c. 1933-2021) of Weathertown regarding some stones Larry uncovered on or near the common in Weatherstown. Larry said that he was working for old “Billy Fitz” (Bill Fitzgerald, c. 1905-1983) of Weatherstown in the late 1960’s or early 1970’s. Larry was clearing an area and came across what appeared to be paving stones. From their description and the location Danny concluded that they may have been part of a floor or yard connected to the ancient church of Kilcoan.]
Kilbride
“In Irish, Kyle-vzheedha (Iold Irish Script that looks like, Cill Drugue) or St. Bridget’s Church. The Church was a rectangle, 43 feet long, internally, and 18 ½ feet wide; but the walls, which were 2 feet, 5 inches thick, are now all fallen to a height of one yard from the ground. The entrance door was in the north wall, near the west gable. The graveyard is very large, with portion of a deep fosse at the south-west end. At the east end of the church is an uninscribed head-stone chamfered on both sides, in front, and having carved on it, in relief, an ancient cross patee, [head] inscribed in a circle; it is now deeply sunk in the ground (Carrrigan, p. 91).
“The baptismal font lies in the fosse at the south-west end of the churchyard; it is square on the outside, and quite rough; the basin is 1 foot 7 inches by 1 foot 5 inches; and is 7 inches deep. A holy water stoup, near the west gable of the church, has a round bowl, like a basin, 11 inches in diameter, and 4 ½ inches deep. Another holy water stoup, much resembling this, was taken away out of the churchyard about 1878. A stone, or rather rock, weighing some tons, in the field under the churchyard, has a basin-shaped cavity on the surface, 1 foot in diameter and 6 inches in depth. Besides this rock is a well, supplied with water by a drain from a holy well about 30 or 40 perches distant, called, Thubbervzheedha or St. Bridget’s Well. The drain was made, and the holy well destroyed in the year 1842″ (Carrigan, p. 91).
Kilbride church and parish belonged to the Augustinian Canons of the Congregation of St. Victor, St. Catherine’s Priory, Waterford” (Carrigan, p. 91).
[For further photos of Kilbride ruins and graveyard taken in 2020 click here]
Kilmokevoge
“The church of Kilmokevoge was originally dedicated to St. Mochaevog, or Pulcherius, abbot and patron of Liath-Mochavog, in the Co. Tipperary; but, after the Norman Invasion, it was placed under the patronage of St. James the Apostle (July 25). In Irish it is called Kill—mo-chac-voogue, that is, the Church of St. Mochaemhog or Mochaevog. In English it is often called Kilivory, from a popular notion that mochaemhog means ivory; but this, writes O’Donovan, ‘is truly ridiculous and in every way incorrect’ (O’Donovan’s Ordinance Survey Letters)” (Carrigan, p. 92).
“Kilmokevoge church is rectangular, and, though long a ruin, is still substantially perfect. Internally it measures 42 feet by 18 12 feet. In the west gable, 12 or 14 feet from the ground, are two narrow loops, somewhat damaged and widely apart, each having at top a round arch cut out of a single stone. There is a door in the north side-wall, 3 feet wide below, but all the upper part of the framework is broken away. The wall here 3 feet 2 inches thick. There is a broken window in the same wall, near the east gable, and another window, also ruined, opposite this, in the south side wall. The east window is blocked up by a mural monument of the Stranges of Aylwardstown. There are corbels in the west end for the support of a gallery; and a broken locker in the north side wall, near the east end. Some very large stones may be observed here and there in the walls” (Carrigan, p. 92).
“The church is undoubtedly ancient, but, as its distinguishing features are either entirely destroyed or seriously injured, its age cannot be fixed. Most probably it is older than the middle of the 12th century. In the south east corner beside where the altar stood, rests the Very Rev. Dr. Lower, P.P., on whose monument may be read:
‘Erected by the Revd. Thos. Malley. Doctor of the
Sacred and White Facility of Bordeaux in memory
of the Rev. Stephen Lower, Bachelor of Lovain,
Doctor of Rome, Prothonotary Apostolic, Archdeacon &
Vicar General of Ossory & Parish Priest of Ida,
Who depd. This life the 9th of Janry, 1800, aged 73 years,
Requiescat in pace. Amen.’
Dr. Lower’s grave is hollowed out to a considerable depth by people taking away the clay therefrom, in the firm belief that it possesses virtue to heal their bodily ailments(Carrigan p. 93). Carrigan later in the volume describes Fr. Lower as “one of the grandest characters that figure in the ecclesiastical history of our Diocese. (Carrigan, p. 210).”
“The Strange monument, besides Dr. Lower’s, commemorates Peter Strange of Aylwardstown, who died Dec. 22nd, 1872, aged 67 years; his father Lawrence; his grandfather, Peter, who died at Aylwardstown, Sept. 1824, aged 89 years; and Thomas F. Strange, who was born, May 11th, 1812 and died Feb. 2nd 1897.”
“In the graveyard, at the end of the church, is an altar tomb marking the burial place of the Forrestalls of Rochestown; it has the family arms, and is inscribed to the memory of Mr. Edmund Forrestall, of Rochestown, who died in 1797, aged 45 years” (Carrigan, p. 93).
“A little to the north of the church is St. James holy well, called, in Irish, Thubber San Seeum, or Well of St. James. The church and parish of Kilmokevoge were appropriated by the Nunnery of Kilkilliheen, probably by David fitz Milo, about the year 1240” (Carrigan, p. 93).
[For further information on Fr. Lower, the saviour of Slieverue in 1798, see our post of 11 November 2020.]
[For photos and headstone inscriptions in Kilivory (Kilmakevoge) churchyard click here.]
Bigwood
“The present chapel of Bigwood was built in 1824, by the contributions of the people of the neighbouring townlands in the parishes of Mullinavat, Kilmacow, Slieverue and Glenmore; and to the present day the inhabitants of these same townlands, no matter to which of the four parishes they may belong, look on Bigwood chapel as their own, pay their share of its expenses, and contribute to all parochial collections held here. The old chapel of Bigwood, erected some time after 1787 and discontinued in 1824, stood at the extreme end of the present chapel yard” (Carrigan, p. 179).
[Since Carrigan’s work was published Bigwood has built a newer church in the 1960’s.]
Please send any corrections, further information or photos to glenmore.history@gmail.com.
Dr. Kathleen Moore Walsh
From Danny’s Files: Prosecution of 4 Glenmore Men
Danny Dowling (1927-2021) spent over 7 decades interviewing people and collecting information concerning Glenmore and nearby areas. Found within Danny’s voluminous files was an article from the Waterford Standard concerning the Kilmacow Petty Sessions court held in August 1903. Two cases were reported in that newspaper that involved the Sunday closing of pubs law and the prosecution of four Glenmore men.
Irish Temperance League
According to the webpage of the Irish Temperance League it was formed in the 1850’s and continues to operate to this day. By the 1870’s across Ireland, Catholic and Protestant Clergy were united in efforts to curb alcohol consumption. In Glenmore all pubs in the Village were closed by the Parish Priest and there was no pub in the Village until 1963. See our previous post of 8 May 2023.
Known as “The Great Social Experiment” Bills were introduced several years in a row in the House of Commons, seeking to control and curtail the sale of alcohol. In 1872, it became a legal requirement to display the proprietor’s name over the front door. (For more interesting facts regarding Irish pubs see the Irish Post, (2016) “A Brief History of the Pub.”) The following year, when a Bill was introduced to close pubs on Sundays the MP for Leeds argued it was a bad idea because the populace would be left without access to alcohol for medicinal uses. It was also argued that the working man lived in poor conditions and needed the comforts of a pub (Irish Post (2016)). Interestingly there was no mention or concern for the wives and children who also lived in poor conditions.
The 1873 police returns revealed that there were 1,586 publicans, beer dealers and spirit grocers in Ireland. By 1880 the number fell to 1,284. The reduction of 302 over 7 years was due mainly to the closure of “the worst case of house” and others were temporarily closed due to the economic decline in that decade that left thousands of labouring men without work (T. W. Russel (1884) A Social Experiment: Five Years Before and After Sunday Closing in Ireland, p. 6).
The Sunday Closure Act 1878
Until 1878 pubs could remain open until 11 p.m. on Sundays. The Sunday Closing Act came into operation on the 13th of October 1878. Under the ACT the hours of sale were reduced to 2 to 7 p.m. and from 2 to 9 p.m. in all places with a population exceeding 5,000. The cities with the longer hours were Dublin, Belfast, Cork, Limerick and Waterford. During the 4.5 years after the enactment Sunday arrests for drunkenness fell by 53% (T.W. Russel (1884) p. 1).
Two interesting aspects of the Act was that the Sunday patrons were limited to bona fide travellers, and the Act was not permanent. A Bill was introduced into the House of Commons in 1882 to make it permanent and to extend its provisions to all Ireland. A bona fide traveller was a patron who traveled a prescribed distance from his home.
Saturday Early Closing Bills
With the deemed success of the Sunday closures the Irish Temperance League and united clergy turned their attention to Saturdays. The Saturday Earlier Closing Bill was introduced year after year commencing in 1879. Eventually, a Committee was formed which had 18 sittings for taking evidence from 40 witnesses. In total 11,091 questions were put to the witnesses.
After two days of discussion the Committee reported that “The witnesses…have given strong evidence in favour of curtailing the hours of sale on Saturdays. The Committee are of opinion that a great deal of excessive drinking which has been proved to take place on Saturday nights, and much of the squandering of the wages of the working classes would be avoided if public-houses were closed earlier on that day, and they are satisfied that such a measure would be supported by public opinion generally throughout Ireland.”
The Committee recommended that the Act of 1878 should be made perpetual and extended to the five cities exempted from the full operation of the Act. That the qualifying distance under the bona fide provisions should be extended to six miles. That all houses for the sale of intoxicating liquors in Ireland should be closed at 9 p.m. on Saturdays (Irish Temperance League (1889) Summary of the History of the Sunday Closing and Saturday Evening Closing Movement ion Ireland, and the Position of the Government in Relation to the present Bill—February, 1889.
Kilmacow Petty Sessions 27 August 1903
The Kilmacow Petty Sessions were held on Thursday the 27th before Ulick Bourke, Resident Magistrate and Major Giles. Mr. Bowers, CPS was also present.
Catherine McDonell, a Mullinavat Publican
Two cases involving pubs were reported in the Waterford Standard newspaper. The first involved Catherine McDonnell a Mullinavat publican who was charged with having permitted drunkenness in her house on Sunday the 5th of July. It was alleged that Mrs. McDonnell had put “everyone out” by 7 p.m., but James Dalton regained entry by climbing over the wall that surrounded the premises.
The police found James Dalton drunk on the licensed premises after 7 p.m. when they visited. Mrs. McDonnell swore that she did not provide Dalton with any drink after 6:30 p.m. Major Giles was strongly in favour of a conviction, but Mr. Bourke did not agree with him. “After a lengthened debate Major Giles gave way on a point of law, and the case was dismissed.” (Waterford Standard, Sat. 29 Aug. 1903, p. 3).
Four Glenmore Men Arrested in Slieverue
The second pub case was entitled, “A Serious Question for Publicans—How long Can a Man Stay in a Publichouse?”
Sergeant Quinn charged Richard Grant, Slieverue, with a breach of the Sunday Closing Act. Head-Constable Keegan prosecuted, and Mr. P. A. Murphy defended.
Sergeant Quinn testified that on Sunday, June 28th, he visited the premises of Richard Grant at twelve o’clock noon and found about 40 people on the premises. Quinn went through the drinker and thought they were all bona fide travellers. Quinn belived that Edward Murphy, Pat McDonald, Robert Walsh and Francis Rielly were from Glenmore.
At 2:30 Quinn again went to the “house” and found the same men drinking. He spoke to them in the presence of the publican and asked Murphy why he was there so long. Murphy replied he could remain from six in the morning until six at night if he liked. “He went away with Rielly. Walsh and McDonald were there also, and they had been there the same time.”
“Mass commenced at eleven and was over about twelve, and these people attended the service. All four men live in the parish of Glenmore, and Glenmore Chapel would be nearer to any of them than going to Slieverue, but they could not get a public house” in Glenmore. Sergeant Quinn noticed Rielly “had the appearance of drink.” Sergeant Quinn went on to testify that Murphy and the publican had been summoned some time previously for similar offences, and the cases had been dismissed.
Mr. P.A. Murphy for the defendant cross examined the sergeant. Quinn testified that “his case was that these men stayed an overlong time in the house, and though bona fide travellers at 12 o’clock they had no right to stay until 2:30.”
“Mr. Murphy said the case would undoubtedly go further, but he would like it clearly understood the case for the Crown was that at 12 o’clock these men were admittedly bona fide travellers, but they were not bona fide travellers at 2:30. He contended that no such offense as the present one against the publican should have been brought. The police could only have brought a case of permitting drunkenness, but there was no such charge in this case. Mr. Murphy then read several recorded cases to prove his contentions. An exactly similar case occurred before, and the magistrates’ decision was reversed by the County Court Judge. “
The magistrates dismissed the case, but allowed a case to be stated, where the matter “will be thoroughly threshed out in the Superior Court. Mr Bourke, R.M. drew up the various points to be submitted for argument. The cases against the four men found on the premises were adjourned.”
Cases Adjourned for the Bona Fide Glenmore Travellers
Thus, it appears that the publican with legal representation had his case dismissed, but the four Glenmore patrons had their cases adjourned until the unnamed Superior Court could rule on various points of law the magistrates sent to it. No further newspapers articles could be located regarding these cases from 1903, so the question of whether a bona fide traveller could lose his status and thus fall foul of the law was not published. However, the reporting of the case clearly illustrates the Sunday Closure Act was still in operation and any Glenmore person seeking a drink on a Sunday when he went beyond Glenmore parish he became a bona fide traveller within the meaning of the Act. As a bona fide traveller Glenmore people were entitled to seek alcohol at pubs more than 6 miles from home.
Whether the men were bona fide travellers is another issue. A quick search of the 1901 Census reveals more then 1 person named Robert Walsh and Edward Murphy in Glenmore parish. Two of this group with the same names lived within 2 or 3 miles of Slieverue. However, there were no persons found named Pat McDonald and Francis Rielly, although a family of Riellys lived in Slieverue parish in Ballyrowagh adjacent to the Glenmore line.
Please send any additional information or corrections to glenmore.history@gmail.com.
The photo of Stapleton’s pub of Slieverue was taken today. It is not known where Richard Grant’s pub was located in 1903 in Slieverue.
Dr. Kathleen Moore Walsh
John O’Donovan (1806-1861) and Genuine Irish Proverbs
As we approach St. Patrick’s Day 2021, we wanted to provide a few Irish proverbs to readers. In our quest for proverbs, we discovered a paper written in 1832 by the well-known Irish scholar John O’Donovan (1806-1861) who was born and reared in the former united Catholic parishes of Slieverue and Glenmore. For a concise biography of O’Donovan and his important work see, https://libraryireland.com/biography/JohnODonovan.php .
As Danny Dowling explained, in some of our earliest posts, the parish of Glenmore did not exist until 1846 when the Catholic parish of Slieverue was split. The old civil parish of Kilcolumb was divided unequally between the Catholic parishes of Slieverue and the new Catholic parish of Glenmore. John O’Donovan’s mother was Elleanor Haberlin, from Rochestown townland, now in Glenmore. She married on 6 October 1788 Edmond O’Donovan, of Atateemore townland, Slieverue. Atateemore was where John O’Donovan was born in 1806. During the 1846 division, Attateemore although in the civil parish of Kilcolumb, and alongside Rochestown, remained in Slieverue Catholic parish.
John O’Donovan is said to have started his education in a hedge school and then attended the Hunt Academy in Waterford City. His father, Edmund O’Donovan died in 1817 and a few years later at the age of 17 O’Donovan went to Dublin. Although a place was secured for him to study at Maynooth he declined it because he did not wish to become a priest. O’Donovan’s first job was in the Public Service Office where he translated and transcribed ancient manuscripts (Munster Express, 10 Nov. 2006, p. 13). From 1830 to 1842 O’Donovan was employed on the first Ordinance Survey researching place names. He was sent into the field and travelled across Ireland. From around Ireland, O’Donovan sent letters to his boss containing descriptions of local lore, tradition and antiquities. These letters were placed in 103 volumes and became known as the “O’Donovan Letters.” “They are not heavy with more erudition, but are enlivened with flashes of humourous anecdotes and many a merry ‘quip and crack and jest.’” (Catholic Encyclopedia, available at https://www.newadvent.org/cathen/11210c.htm ). From 1842 until 1861, from time to time, O’Donovan continued to perform work on the Ordinance Survey when requested.
by Bernard Mulenan (wiki)
In 2014 Professor Michael Herity, presented to the Royal Irish Academy a lecture entitled “John O’Donovan’s Work for the Ordinance Survey 1830-61” the slides are available at Prof. Michael Herity, MRIA, ‘John O’Donovan’s work for the OS’. 29-10… (slideshare.net). In addition to highlighting the work undertaken see, slide 23 which highlights an interesting excerpt from one of O’Donovan’s letters. “There is a tradition here that the Goldsmiths are descended from a foreign friar who came to Ireland about a couple of centuries ago, and who seeing every inducement to embrace the Religion of the state broke his vows of chastity, poverty etc. and became a Minister legens. And hence the family were called by the old Irish in their own language lioct maga laide an tean báta, which I avoid translating for the sake of decency. This may or may not be true, but it is worthy of remark that the family are remarkable for lasciviousness and that almost all of the Goldsmiths now living here are illegitimate…All this has little to do with topography.”
Irish Proverbs
In 1832, while working for the Ordinance Survey, John O’Donovan’s article entitled “Irish Proverbs,” was published in the Dublin Penny Journal (Nov. 1832, p. 158-19 available at URL: https://www.jstor.org/stable/30003762). A proverb is usually a short saying of popular wisdom to provide practical advice or teach a lesson. O’Donovan noted that from ancient times proverbs were recorded by Plato, Aristotole and Plutarch. “Proverbs owe their origin to the sayings of wise men, allusions of ancient poets, the customs and manners of nations, they are adapted to common use as ornaments of speech, set rules of instruction, arguments of wisdom, to which time has given assent, and maxims of undeniable truth. The peculiar veneration which the Irish have for their ancient proverbs, has given rise to a well known assertion: Ni feider an sean-fhocal do sharúghadh. It is impossible to contradict the old word (proverb.)”
O’Donovan lamented that for a people who entertain such a high opinion of proverbs, it should be expected that a trace of wisdom would appear in the printed collections of proverbs. However, he found that “amongst all the nations of the world,” the proverbs attributed to the Irish, were “the most vulgar, awkward, incoherent, and ridiculous, indicating a lowness of sentiment, and a total lack of mental refinement.” O’Donovan expressed disbelief that no one had previously objected to the proverbs attributed to the Irish. He referenced the Ray collection and re-produced a list of seven “modern English-Irish proverbs of the lowest order, and rudest nature” found in the Ray collection. John Ray (1627-1705) in 1670 published a collection of English proverbs. His book continued to be published through the 19th century long after his death. The new editions were updated and expanded to include proverbs from other countries including Ireland. The seven offending proverbs identified by O’Donovan in Ray’s collection include:
- She is like a Mullingar heifer, beef to the heels.
- He is like a Waterford merchant, up to the ___ in business. [Unfortunately, the blank was not filled in.]
- His eyes are like two burnt holes in a blanket.
- Full of fun and foustre, like Mooney’s goose.
- He looks as angry as if he were vexed.
- ‘Tis as bad as cheating the devil in the dark, and two farthing candles for a halfpenny.
- He’d skin a louse, and send the hide and fat to market.
O’Donovan then listed 84 “genuine Irish proverbs, that he translated principally from Hardiman’s Irish Mintrelsy…” Below is a selection of the “genuine Irish proverbs.”
1. An t-scod dofhaghála’s I is áilne. The rare jewel is the most beautiful.
2. Air li ni breíth fear gan suilíbh. A blind man is no judge of colours.
3. Anuair a bhidheann an cat a muigh bidheann na lucha a g rainnceadh. When the cat is out, the mice dance.
5. Bidh ádh air Amadán. Even a fool has luck.
6. Beul eidhin a’s croidhe cuilinn. A mouth of ivy, a heart of holly. [O’Donovan offered the following explanation “The leaves of ivy are soft and smooth, those of holly rough and prickly—a metaphorical proverb.”]
9. Bidh boirbeacht in-geal ghaire. There is often anger in a laugh.
11. Buaine clú na saoghal. Fame is more lasting than life.
13. Bocht an Eaglais bhios gan cheol. The church that has no music is poor indeed.
17. Claoidheann neart ceart. Force overcomes justice.
18. Caomhnann dochas ant-ingreamach. Hope consoles the persecuted.
22. Dearbhrathair leadranachta clachán. Drunkeness is the brother of robbery.
30. Feárr dreoilin in-dorn ‘ná corr air cairde. A wren in the hand is better than a crane out of it.
31. An te Chidheann amiúgh fuaruigheann a chuid. He who is out, his supper cools.
46. Is treise gliocas ‘ná neart. Wisdom exceeds strength.
47. Is milis fion, is searbh a ioc. Wine is sweet; to pay for it bitter.
50. Is Dall an gradh baoth. Foolish love is blind.
61. Ni fhuil gaol ag aon re saoi gan scun. No one is related to a man without prosperity.
64. Ni fhuil ro aosta re foghuim crinachta. Never too old to learn wisdom.
65. Ni fhuil saoi gan locht. There is no one without fault.
69. Righ miofhoghlamtha is asal corónta. An ignorant king is a crowned ass.
70. Saruigheann Eagna gach Saidhbhreas. Wisdom exceeds riches.
71. Soightheach folamh is mo torann. An empty vessel makes most noise. [O’Donovan noted this was applied to a talkative man.]
72. Saidhbhreas sior subhailce. Virtue is eternal wealth
73. Sgeitheann fion firinne. Wine pours out the truth. [O’Donovan noted that this is applied to a drunken man who foolishly “blabs” out his secrets.]
77. Tosach coille a’s deirc móna. The beginning of a wood; the end of a bog.
79. Fion a n-diu, uisge amarach. Wine today, water tomorrow.
82. Dearg anoir is ionann a’s sioc. Red [sky] in the east [dawn] is a sign of frost.
83. Bogha fliuch na maiden, bogha tirm na trathnona. A rainbow in the morning is a sign of rain; in the evening, of dry weather.
When I first visited Glenmore thirty years ago there were two sayings that I heard that were so expressive that I have never forgotten the sayings or the Glenmore people that said them. While the first saying might be labelled a proverb the second would never be recognised by O’Donovan as a genuine proverb .
- You can’t put a old head on young shoulders.
- Fur coat; no knickers. [For our international readers knickers in Ireland refers to underwear/panties.]
Happy St. Patrick’s Day 2021
Dr. Kathleen Moore Walsh
For information concerning John O’Donovan’s family see, Canon Carrigan, “John O’Donovan and His Immediate Relatives: From the Registers of the Formerly United Parishes of Slieverue and Glenmore, in the County Kilkenny,” Journal of the Royal Society of Antiquaries of Ireland (6th series, 30 Sept. 1915, p.167-169). Available at https://www.jstory.org/stable/25514417.