I think our bounteous and generous and lovely hostess and our host should have called in the clerical profession rather than a politician to baptize this new home, for it is a part of their profession, I think, to make sacred places that we all venerate; but I hope to be able to prove equal to the occasion, because a politician is subject to every sort of exigency. Because I am asked I re-baptize with great pleasure this beautiful estate and call it “Clonmel.” “Clonmel” is a beautiful place in the County Tipperary. The determined immigrants from Tipperary and from every part of the Emerald Isle have come to the front as they deserved in America. There is no element and no strain in our civilization that has manifested itself to be stronger, more enterprising, more shrewd in business, more tenacious of its principles than the Irishmen, from North and South, who come to this country to make it their own.
I have the greatest pleasure in calling this place after that beautiful town in the golden vale of Tipperary. I consecrate this the estate of “Clonmel.” I wish I could connect with it in some way the name of Walsh, but as that goes without saying, both in Denver and throughout the country, it is unnecessary.
I congratulate the people of this vicinity that Mr. and Mrs. Walsh are their neighbors. We in Washington feel delighted that they are neighbors of ours. Their generosity and kindly courtesy are known the country over.
HISTORICAL FALSIFICATIONS AGAINST THE IRISH.
BY CAPT. JAMES CONNOLLY, VICE-PRESIDENT OF THE SOCIETY FOR CALIFORNIA.
The beginning of Scotch and English falsification of history against the Irish dates as far back as the end of the eleventh century. Taking full advantage of the civilization and education which the Irish Monks had gratuitously carried to them over seas and spent the best of their lifetime in diffusing amongst them, they used the very power with which the Monks thus endowed them to betray and despoil their benefactors.
“Those brilliant names in the history of European scholarship, who distinguished themselves under Charlemagne, and his son and his grandson, Clemens, Ducil and Scotus Erigena, who all taught in the Court schools, Dungal, who taught in Pavia, Sedalius, who worked in Luttich, Fergual who ruled in Salzburg and Morngal, the teacher of St. Gall, were not altogether without successors,” says Douglas Hyde, in his Literary History of Ireland.
“It is true,” he goes on, “that Ireland’s great mission of instruction and conversion came to a close with the eleventh century, yet for two centuries more, driven by the innate instinct for travel and adventure which was so strong within them that it resembled a second nature, we find Irish monks new foundations on the continent, especially in Germany.” The number of monasteries which Dr. Hyde names as being founded by these Irish monks on the continent during the next half century is simply amazing. “Most of these monks who came from Ireland brought books with them which they presented to the German monasteries.” Says Dr. Hyde again:
“The century which succeeded the Battle of Clontarf, was the most flourishing period of Irish monks in Germany. Once the English had commenced the conquest of Ireland the monasteries ceased to be recruited by men of sanctity and learning but were resorted to by men who sought rather material comfort and a life of worldly freedom. The result was, that towards the end of the thirteenth century most of the Irish establishments in Germany had come to an end, being made over to the Germans, like those of Vienna and Wurzburg, or else altogether losing their monastic character like that of Vuremberg.
“As for the parent monastery of St. James of Ratisbon, its fate was most extraordinary and deserves to be told at greater length. It had, of course, always been from its foundation, inhabited by Irish monks alone, and was known as the monasterium Scotorum, or monastery of Irishmen. But when in process of time the word Scotus became ambiguous, or rather had come to be exclusively applied to what we now call Scotchmen, the Scotch prudently took advantage of it, and claimed that they and not the Irish were the real founders of Ratisbon and its kindred institutions, and that the designation monasterium Scotorum proved it, but the Irish had gradually and unlawfully intruded themselves into these institutions which did not belong to them. Accordingly it came to pass, by the very irony of fate—analogous to that which made English writers of the last century claim Irish books and Irish script as Anglo-Saxon—that the great parent monastery of St. James of Ratisbon was actually given up to the Scotch by Leo X., in 1515, and all the unfortunate Irish monks there living were driven out. The Scotch, however, do not seem to have made much of their new abode, for though the monastery contained some able men during the first century of its occupation by them, it exercised, says Zimmer, no influence worth mentioning upon the general cultivation of the German people of that region and may be considered but a small contribution towards medieval culture in general, for the only share the Scotch monks can really claim in a monument like that of the church of St. James of Ratisbon is the fact of their having collected the gold for its erection from the pockets of the Germans. In comparison with these, how noble appear to us those apostles from Ireland of whom we find so many traces in different parts of the kingdom, of the monks from the beginning of the seventh to the end of the tenth century.”