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Death of Joseph Brenan, Poet, Journalist & Author

Joseph Brenan (also Brennan), poet, journalist and author, and leading member of the Young Irelanders and Irish Confederation, dies on May 27, 1857, in New Orleans, Louisiana.

Brenan is born in Cork, County Cork, on November 17, 1828. He begins to write verse at an early age and is one of the genuine poets of the Young Ireland movement. His earlier poems are published under the initials “J. B., Cork,” or “J. B—n,” and some of his American verses under the pseudonym “Gondalez.” He is also an able prose writer.

Brenan is an active member of the Cork Historical Society, and is one of the editors of the Cork Magazine, which appears in November 1847, and continues to be published until the end of 1848, when the journal ceases publication. Some of its contributors, who include Frazer, Martin MacDermott, Fitz James O’Brien, Mulchinock and Mary Savage, later either end up in jail or in exile.

In January 1848, John Mitchel visits Cork and, according to Michael Cavanagh, who publishes a sketch of Brenan’s life in Young Ireland, Dublin, in June and July 1885, Brenan for the first time “beheld the man he most admired on earth, and with whose future destiny, whether for weal or woe, he felt his own was bound up. Never had the archenemy of England a more faithful or earnest follower.”

Brenan contributes to the Mitchel’s United Irishman and sells his rifle to obtain train fare so he can take up his residence in Dublin, the headquarters of the revolutionary movement. He later publishes articles in John Martin‘s The Irish Felon urging the Confederate Clubs members, many of whom have arms, to be in readiness for action. “The sooner you realise the fact,” he writes in a letter addressed to the Members of the Provincial Confederate Clubs, “that the Confederation was got up for the purpose of doing something, the better for us all. Just think what it undertook to do. It undertook to defeat the strongest Government and to liberate the most degraded country that ever existed. It undertook to give – to a province—to strike the chains off millions of slaves and, if necessary, to wash out the iron moulds in blood.”

In another letter to “the Young Men of Ireland” on July 22, 1848, he writes, “On you I principally rely. You realise that you are very ‘rash,’ rather inclined to be ‘violent,’ and have exceedingly little prudence to spare. Brothers, let your watchword be ‘Now or never—now and forever’ rashly.”

Brenan is associated with John Savage and John O’Mahony while Savage is operating on the slopes of the Comeragh Mountains. He is arrested and kept in prison for seven months alternately in Newgate Prison, Carrickfergus and Kilmainham Gaols. During his confinement he writes some fine poems, according to T. F. O’Sullivan, one, entitled Yearnings, evidently addressed to Mary Savage, sister of John.

After his release without trial in March 1849, Brenan becomes editor of the Irishman which had been started in Dublin by Bernard Fulham, and for six months attempts to rekindle the insurrectionary flame in the country. He is implicated in the attack on the Cappoquin police barracks on September 16, 1848, and in October escapes to the United States.

In America Brenan becomes associated with a number of journals, including Horace Greeley‘s New-York Tribune, Devin Reilly’s People, The Enquirer of Newark, New Jersey, and the New Orleans Delta in which he writes a series of papers under the pen-name Ben Fox. On August 27, 1851, he marries Mary Savage, in her parents’ house, on Thirteenth Street, New York.

Brenan writes some articles and poems for John Mitchel’s Irish Citizen in 1854. He is an enthusiastic supporter of the Southern cause and founds the New Orleans Times.

Brenan dies on May 27, 1857, at the early age of twenty-nine and is buried in the old French cemetery of New Orleans. During the last year of his life, he is almost totally blind. He is attended in his last illness by Dr. Dalton Williams. There are seven children of his and Mary’s marriage, only one of whom, Florence, survives their parents. She possesses her father’s literary ability but devotes her life to religion as a member of the Mercy Order.

Brenan’s best-known poem, “Come to Me, Dearest,” is addressed to Mary Savage before their marriage. The love story of Brenan and Mary is told in the sketch by Ellen Mary Patrick Downing, afterwards Sister Mary Alphonsus.


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Birth of John Treacy, Olympian & Former Athlete

John Treacy, Irish Olympian and former athlete, now a sporting administrator, is born in Villierstown, County Waterford, on June 4, 1957.

Treacy attends St. Anne’s Post-Primary School in Cappoquin, County Waterford, running more than seven miles to school every morning. He graduates from Providence College in Providence, Rhode Island. In 1978 and 1979 he wins the IAAF World Cross Country Championships in Glasgow, Scotland and Limerick respectively.

Treacy is known as a tenacious runner who does not have an especially sharp final kick in track races. In the 1978 European Athletics Championships in Prague, he places 11th in the fast 10,000-metre race and fourth in the slow and tactical 5,000-metre race, losing to Italy‘s Venanzio Ortis by just three tenths of a second. In the 5,000-metre final, he lingers behind Great Britain‘s Nick Rose on the final back straight just after Rose drops from the lead group.

In the 1980 Summer Olympics in Moscow, Treacy collapses in his 10,000-metre heat with only 200 metres left, a victim of heat paralysis and dehydration. Because he was running in fourth place when he collapses and because only the top four runners qualify directly for the final from the three heats, his collapse allows Finnish four-time Olympic champion Lasse Virén, who had been trailing him, to qualify directly for the final. Having recovered from his heat-induced collapse, Treacy places seventh in the 5,000-metre final of those Olympics.

In the 1983 World Championships in Athletics in Helsinki, Finland, Treacy is eliminated in the 10,000-metre heats.

In the 1984 Summer Olympics in Los Angeles, California, Treacy places ninth in the 10,000-metre final before crowning his athletics career with a silver medal in the men’s marathon. Winner Carlos Lopes of Portugal is largely unchallenged for much of the race, with Treacy down the field until entering the top six around the 20-kilometre mark. He continues to work his way up the rankings until entering Los Angeles Memorial Coliseum just behind second-place English athlete Charlie Spedding. He overtakes Spedding with 150m to go, during which the Irish television commentary of Jimmy Magee lists the previous Irish Olympic medal winners up to that time, before culminating, “And for the 13th time, an Olympic medal goes to John Treacy from Villierstown in Waterford, the little man with the big heart.” His silver medal places Ireland 33rd on the medals table.

After the Los Angeles Olympics, Treacy runs competitively until 1995, retiring following a road race held in his honour in Waterford, attended by the other two medalists from the 1984 Olympic marathon, Carlos Lopes and Charlie Spedding. While he does not win any more major international championships medals, he does win the 1992 Los Angeles Marathon. At the 1986 European Athletics Championships in Stuttgart, he places sixth in the 10,000-metre race. In the 1987 World Championships in Athletics in Rome, he places twenty-sixth in the 10,000-metre race and thirteenth in the 5,000-metre final. He fails to finish the marathon at the 1988 Summer Olympics in Seoul and places 51st in his final Olympic games, the 1992 Summer Olympics in Barcelona in 1992. He wins the 1993 Dublin Marathon.

Treacy is currently chief executive of Sport Ireland, a statutory authority that oversees, and partly funds, the development of sport within Ireland . He is married to Fionnuala and they have four children: Caoimhe, Deirdre, Sean, and Conor.


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The Whiteboys

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The Whiteboys, a secret Irish agrarian organisation in 18th-century Ireland which uses violent tactics to defend tenant farmer land rights for subsistence farming, is created on October 1, 1761. Their name derives from the white smocks the members wear in their nightly raids. They seek to address rack-rents, tithe collection, excessive priests’ dues, evictions and other oppressive acts. As a result they target landlords and tithe collectors. Over time, Whiteboyism becomes a general term for rural violence connected to secret societies. Because of this generalisation, the historical record for the Whiteboys as a specific organisation is unclear. There are three major outbreaks of Whiteboyism: 1761–64, 1770–76 and 1784–86.

Between 1735 and 1760 there is an increase in land used for grazing and beef cattle, in part because pasture land is exempt from tithes. The landlords, having let their lands far above their value, on condition of allowing the tenants the use of certain commons, now enclose the commons, but do not lessen the rent. As more landlords and farmers switch to raising cattle, labourers and small tenant farmers are forced off the land. The Whiteboys develop as a secret oath-bound society among the peasantry. Whiteboy disturbances had occurred prior to 1761 but were largely restricted to isolated areas and local grievances, so that the response of local authorities had been limited.

Their operations are chiefly in the counties of Waterford, Cork, Limerick, and Tipperary. This combination is not political. It is not directed against the government, but against the local landlords. Members of different religious affiliations take part.

The first major outbreak occurs in County Limerick in November 1761 and quickly spreads to counties Tipperary, Cork, and Waterford. A great deal of organisation and planning seems to have gone into the outbreak, including the holding of regular assemblies. Initial activities are limited to specific grievances and the tactics used non-violent, such as the levelling of ditches that closed off common grazing land, although cattle hamstringing is often practised as the demand for beef prompts large landowners to initiate the process of enclosure. As their numbers increase, the scope of Whiteboy activities begins to widen, and proclamations are clandestinely posted stipulating demands such as that rent not be paid, that land with expired leases not be rented until it has lain fallow for three years, and that no one pay or collect tithes demanded by the Anglican Church. Threatening letters are also sent to debt collectors, landlords, and occupants of land gained from eviction, demanding that they give up their farms.

March 1762 sees a further escalation of Whiteboy activities, with marches in military array preceded by the music of bagpipes or the sounding of horns. At Cappoquin they fire guns and march by the military barracks playing the Jacobite tune “The lad with the white cockade.” These processions are often preceded by notices saying that Queen Sive and her children will make a procession through part of her domain and demand that the townspeople illuminate their houses and provide their horses, ready saddled, for their use. More militant activities often follow such processions with unlit houses in Lismore attacked, prisoners released in an attack on Tallow jail and similar shows of strength in Youghal.

The events of March 1762, however, prompt a more determined response, and a considerable military force under Charles Moore, 1st Marquess of Drogheda is sent to Munster to crush the Whiteboys.

On April 2, 1762 a force of 50 militia men and 40 soldiers set out for Tallow. By mid-April at least 150 suspected Whiteboys have been arrested. Clogheen in County Tipperary bears the initial brunt of this assault as the local parish priest, Fr. Nicholas Sheehy, had earlier spoken out against tithes and collected funds for the defence of parishioners charged with rioting. An unknown number of “insurgents” are reported killed in the “pacification exercise” and Fr. Sheehy is unsuccessfully indicted for sedition several times before eventually being found guilty of a charge of accessory to murder, and hanged, drawn and quartered in Clonmel in March 1766.

In the cities, suspected Whiteboy sympathisers are arrested and in Cork, citizens form an association of about 2,000 strong which offer rewards of £300 for capture of the chief Whiteboy and £50 for the first five sub-chiefs arrested. They often accompany the military on their rampages. The leading Catholics in Cork also offer similar rewards of £200 and £40 respectively.

Acts passed by the Parliament of Ireland (to 1800) and Parliament of the United Kingdom of Great Britain and Ireland (from 1801) to empower the authorities to combat Whiteboyism are commonly called “Whiteboy Acts.”


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Birth of Valentine Greatrakes, Faith Healer

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Valentine Greatrakes, Irish faith healer also known as “Greatorex” or “The Stroker,” is born on February 14, 1628, at Affane, County Waterford. He toured England in 1666, claiming to cure people by the laying on of hands.

Greatrakes is the son of William Greatrakes and Mary, daughter of Sir Edward Harris, Chief Justice of Munster, who are English Protestants settlers. He goes to the free school at Lismore until he is 13 years of age and is designed for the college of Dublin. However, when the Irish Rebellion of 1641 breaks out, he and his mother flee into England, where he is received by his great uncle, Edmund Harris. After Harris dies, his mother places him with John Daniel Getsius, a German minister, of Stoke Gabriel, in Devonshire.

After five or six years in England, Greatrakes returns to his native country, which he finds in a distracted state, and therefore spends a year in contemplation at the Castle of Cappoquin. In 1649 he is a lieutenant in Lord Broghill‘s regiment in the English Parliamentary army in Ireland, then campaigning in Munster against the Irish Royalists. In 1656, with a great part of the army being disbanded, Greatrakes retires to Affine, his native place, and is made clerk of the peace for County Cork, Register for transplantation, and a Justice of the Peace. However, he loses these positions after the Restoration.

Greatrakes seems to have been very religious. His outlook is grave but simple. He says himself, that ever since the year 1662 he has felt a strange impulse or persuasion that he has the gift of curing the King’s evil. This suggestion becomes so strong, that he strokes several persons, and cures them.

Three years afterwards, an epidemical fever is raging in the country, he is again persuaded that he can also cure the fever. He makes the experiment, and he affirms to his satisfaction that he cures all who come to him. At length, in April 1665, another kind of inspiration suggests to him, that he has the gift of healing wounds and ulcers. He even finds that he cures convulsions, the dropsy, and many other distempers.

On April 6, 1665, Robert Phayre, a former Commonwealth Governor of County Cork, is living at Cahermore, in that county, when he is visited by Greatrakes, who had served in his regiment in 1649. Greatrakes cures Phayre in a few minutes of an acute ague. John Flamsteed, the famous astronomer, then aged 19, goes to Ireland in August 1665 to be touched by Greatrakes for a natural weakness of constitution, but receives no benefit. Crowds flock to him from all parts, and he performs such extraordinary cures, that he is summoned into the bishop’s court at Lismore, and, not having a licence for practising, is forbidden to lay hands on anyone else in Ireland.

In 1665, Greatrakes is invited to England by his old commander, Lord Broghill, now Earl of Orrery, to cure Anne, Viscountess Conway of an inveterate headache. He arrives in England in early 1666 but fails to cure the Viscountess. Undaunted, he travels through the country healing the sick.

King Charles II, being informed of it, summons Greatrakes to Whitehall. While unpersuaded that Greatrakes has miraculous power, the king does not forbid him to continue his ministrations.

Every day Greatrakes goes to a place in London where many sick persons, of all ranks in society, assemble. Pains, gout, rheumatism, convulsions, and so forth are allegedly driven by his touch from one body part to another. Upon reaching the extremities, all symptoms of these ailments cease. As the treatment consists entirely of stroking, Greatrakes is called The Stroker. He ascribes certain disorders to the work of evil spirits. When persons possessed by such spirits see Greatrakes or hear his voice, the afflicted fall to the ground or into violent agitation. He then proceeds to cure them by the same method of stroking. While many are skeptical, Greatrakes does find zealous advocates for the efficacy of his healing powers.

In 1667, Greatrakes returns to Ireland and resumes farming in 1668 on £1,000 a year. Although he lives for many years, he no longer keeps up the reputation of performing the strange cures which procured him a name. But in this his case is very singular, that on the strictest enquiry no sort of blemish is ever thrown upon his character, nor does any of those curious and learned persons, who espouse his cause, draw any imputation upon themselves.

Greatrakes dies on November 28, 1682, at Affane, County Waterford. It is believed that he may be buried in Lismore Church or under the aisle of the old Affane Church near to his father.