Born: 08 May 1738, Kells, County Meath
Entered: 03 November 1754, Nancy, France - Campaniae Province (CAMP)
Ordained: 24 May 1766, Pont-à-Mousson, France
Final Vows: 02 February 1772
Died: 16 February 1811, SS Michael and John, Dublin

1761 Master of Arts from Metz College and taught Humanities and Rhetoric for 3 years.
1765 Teaching Humanities at Pont-à-Mousson - not yet ordained.
1767 in Ireland

◆ Fr Edmund Hogan SJ “Catalogica Chronologica” :
He was of the Betagh family of Moynalty, but “the hospitable mansion, the ample patrimony, had become the portion of plunderers” (Dr Blake’s funeral oration)
A sketch of his life with an engraved portrait is given in “Watty Cox’s Magazine”, March 1811, and in a funeral oration by Doctor Blake, Bishop of Dromore.
His monument, with an inscription, is in the Church of SS Michael and John.
He was Vicar General in Dublin; a celebrated and indefatigable Preacher. A Priest glowing with charity for the poor.
His name in Dublin was still synonymous with learning, piety, zeal and philanthropy (Oliver, Stonyhurst MSS)

◆ Fr Francis Finegan SJ :
Received a classical education at John Austin’s school in Dublin.
After First Vows he was sent for studies to Pont-à-Mousson, graduating MA, and then taught for 4 years Regency before being sent for Theology at Pont-à-Mousson where he was Ordained 24 may 1766.
1767 Sent to Ireland and became an assistant Priest at SS Michael and John, Dublin. While there he worked with Frs Austin, Mulcaile and Fullam at Saul’s Court Seminary
1773 At the Suppression he was appointed a curate at SS Michael and John, Dublin
1781 Founded a free parish school for boys at SS Michael and John, Dublin
1799 Appointed PP at SS Michael and John, Dublin and Vicar General of the Diocese until his death 16 February 1811
His memorably large funeral took place (temporarily) at the vaults of St. Michan's. Later his remains were brought back for reburial in the vaults of the newly-finished parish church of SS Michael and John

◆ HIB Menologies SJ :
The name “Betagh” is Biadhtach” in Irish, which signified a hospitable man. In the early days of Christianity in Ireland, it was customary that the “proprietor of the soil” who lived close to the high roads, to keep an open house for the entertainment of passing travellers, who would otherwise find it inconvenient, and in many instances fatal, to travel through the country. These people were called Biadhtach. It was very common practice, and suggests that communication between different parts of the kingdom must have been frequent.
The Betagh family held possession of a large tract of land in Moynalty, near Kells, undisturbed until 1641. When Cromwell had killed the King, Thomas’ father fought against him, as one of many Catholics who fought against the regicide, and on behalf of the Stuarts. He was requited for his bravery and loyalty. He had also sent his son to Paris at the start of the Cromwellian war for education. The land was taken by Cromwell and given to one of his followers. When Charles II was restored, the dispossessed were invited to reclaim their lands, and an application was received from a young Thomas Betagh, though the English possessor claimed he did not have the right, as he was a rebel, and the possessor prevailed in Court. His father then lived as a tanner in Kells.
In Paris, Thomas received his early education and then entered the seminary at Pont-à-Mousson, and progressed very rapidly through his studies. He became remarkable for his extraordinary literary attainments. he was highly esteemed in the seminary, never contradicting anyone unless it was a mater of dogma or morality. He had great self possession, and was heard to say “from the age of fourteen, Providence seemed to encompass him with an impervious shield, or barrier, which secured him against the attacks of the enemy of mankind”.
He remained in France until the Suppression by Clement XIV, and had been appointed a Professor of languages. He had intended to remain in France but for the Suppression. He returned to Ireland in 1773, and opened a Latin school with John Austin in Sall’s Court, Fishamble St. He was later appointed as curate at St Michael’s, called Rosemary Lane, where he earned a great reputation for sanctity and apostolic zeal. His main focus was the poor, and he seemed to have a great capacity to communicate with them, and at the same time, he retained his scholarship. He subsequently became PP at St Michael’s and also a Vicar General of the Diocese. All of this while he suffered from a severe infirmity, and protests from his physicians. He also established an “Evening School” in Skinner’s Row, primarily for the poor, and in an effort to support them from the punitive laws of the time. From that school he chose a certain number, whom he thought might at some future time be appropriate for the priesthood. In many ways he is the link between the Suppressed and Restored Society. The same year that he died, his protégée Peter Kenney, founder of the restored Society, finished his Theological studies.
An obit in “The Dublin Magazine” March 1811
His death was looked on as a public calamity. On the days of his funeral, many shops were closed, and a huge number followed his remains to their resting place.
Nicholas Sewell SJ to Thomas Betagh SJ 07 July 1809 :
“About three weeks ago I informed you that we proposed, towards the end of this month, sending some of the Irish Eleven to Palermo, in order to finish their studies there, and to obtain ordinations. For this end, we wrote to our friend Mr George Gifford, at Liverpool, to inquire whether there would be any ship sailing from thence for Palermo, about this time. Mr Gifford, finding a good ship, with proper accommodations, ready to sail, engaged with the captain to take six of our young men , binding himself to forfeit the whole passage money if he did not get on board by the 5th of this month. Thus we were obliged by the contract to send the young men immediately to Liverpool, and by a letter from one of them, they were going on board the ship on the 4th, and I suppose the have sailed before this. The names of the young men are : Bartholomew Esmonde from Kildare; Paul Ferley Dublin; Charles Aylmer from Kildare; Robert St Leger, Waterford; Edmund Cogan, Cork; James Butler, Dublin. The first two are not on the Irish Establishment. It was the free voluntary choice of them all to go. They are all young men of abilities, have done very well in their studies here, and are likely to do credit to their country, and Mr Plowden speaks much praise of them all. A time was pressing, we could not wait for your answer to my last letter, which I hope you received. The Rev mr Stone will return home tomorrow. We are all very well, and our new building rises fast and well..........

◆ Fr Joseph McDonnell SJ Past and Present Notes :
16th February 1811 At the advance ages of 73, Father Betagh, PP of the St Michael Rosemary Lane Parish Dublin, Vicar General of the Dublin Archdiocese died. His death was looked upon as almost a national calamity. Shops and businesses were closed on the day of his funeral. His name and qualities were on the lips of everyone. He was an ex-Jesuit, the link between the Old and New Society in Ireland.

Among his many works was the foundation of two schools for boys : one a Classical school in Sall’s Court, the other a Night School in Skinner’s Row. One pupil received particular care - Peter Kenney - as he believed there might be great things to come from him in the future. “I have not long to be with you, but never fear, I’m rearing up a cock that will crow louder and sweeter for you than I ever did” he told his parishioners. Peter Kenney was to be “founder” of the restored Society in Ireland.

There were seventeen Jesuits in Ireland at the Suppression : John Ward, Clement Kelly, Edward Keating, John St Leger, Nicholas Barron, John Austin, Peter Berrill, James Moroney, Michael Cawood, Michael Fitzgerald, John Fullam, Paul Power, John Barron, Joseph O’Halloran, James Mulcaile, Richard O’Callaghan and Thomas Betagh. These men believed in the future restoration, and they husbanded their resources and succeeded in handing down to their successors a considerable sum of money, which had been saved by them.

A letter from the Acting General Father Thaddeus Brezozowski, dated St Petersburg 14 June 1806 was addressed to the only two survivors, Betagh and O’Callaghan. He thanked them for their work and their union with those in Russia, and suggested that the restoration was close at hand.

A letter from Nicholas Sewell, dated Stonyhurst 07 July 1809 to Betagh gives details of Irishmen being sent to Sicily for studies : Bartholomew Esmonde, Paul Ferley, Charles Aylmer, Robert St Leger, Edmund Cogan and James Butler. Peter Kenney and Matthew Gahan had preceded them. These were the foundation stones of the Restored Society.

Returning to Ireland, Kenney, Gahan and John Ryan took residence at No3 George’s Hill. Two years later, with the monies saved for them, Kenney bought Clongowes as a College for boys and a House of Studies for Jesuits. From a diary fragment of Aylmer, we learn that Kenney was Superior of the Irish Mission and Prefect of Studies, Aylmer was Minister, Claude Jautard, a survivor of the old Society in France was Spiritual Father, Butler was Professor of Moral and Dogmatic Theology, Ferley was professor of Logic and Metaphysics, Esmonde was Superior of Scholastics and they were joined by St Leger and William Dinan. Gahan was described as a Missioner at Francis St Dublin and Confessor to the Poor Clares and Irish Sisters of Charity at Harold’s Cross and Summerhill. Ryan was a Missioner in St Paul’s, Arran Quay, Dublin. Among the Scholastics, Brothers and Masters were : Brothers Fraser, Levins, Connor, Bracken, Sherlock, Moran, Mullen and McGlade.

Trouble was not long coming. Protestants were upset that the Jesuits were in Ireland and sent a petition was sent to Parliament, suggesting that the Vow of Obedience to the Pope meant they could not have an Oath of Allegiance to the King. In addition, the expulsion of Jesuits from all of Europe had been a good thing. Kenney’s influence and diplomatic skills resulted in gaining support from Protestants in the locality of Clongowes, and a counter petition was presented by the Duke of Leinster on behalf of the Jesuits. This moment passed, but anti Jesuit feelings were mounting, such as in the Orange faction, and they managed to get an enquiry into the Jesuits and Peter Kenney and they appeared before the Irish Chief Secretary and Provy Council. Peter Kenney’s persuasive and oratorical skills won the day and the enquiry group said they were satisfied and impressed.

Over the years the Mission grew into a Province with Joseph Lentaigne as first Provincial in 1860. In 1885 the first outward undertaking was the setting up of an Irish Mission to Australia by Lentaigne and William Kelly, and this Mission grew exponentially from very humble beginnings.

Later the performance of the Jesuits in managing UCD with little or no money, and then outperforming what were known as the “Queen’s Colleges” forced the issue of injustice against Catholics in Ireland in the matter of University education. It is William Delaney who headed up the effort and create the National University of Ireland under endowment from the Government.from the Government.

◆ Royal Irish Academy : Dictionary of Irish Biography, Cambridge University Press online :
Betagh, Thomas
by Dáire Keogh

Betagh, Thomas (1738–1811), Jesuit priest and educator, was born in May 1738 in Kells, Co. Meath, into a family of tanners whose ancestors had lost their estates in the Cromwellian confiscation. He received his early education at Kells, but was enrolled in the Jesuit academy in Saul's Court newly established by Fr John Austin (qv) when his family moved to Dublin. In 1755 he entered the Jesuit seminary at Pont-à-Mousson in Lorraine, France, where he taught theology and languages following his ordination in 1762.

Betagh returned to Ireland in 1769 and began his ministry as a teacher at Saul's Court. His arrival in Dublin coincided with the revival which characterised late eighteenth-century Irish catholicism; Fr Betagh was in the vanguard of this movement. Throughout, his priority remained education. In 1784 he succeeded Austin as rector of Saul's Court, and his graduates included Daniel Murray (qv), later archbishop of Dublin, and the Jesuit Peter Kenney (qv), founder of Clongowes Wood College. In addition to this academy for the ‘better sorts’, Betagh founded evening, day, and Sunday schools, first in Schoolhouse Lane and finally in Smock Alley. In this ‘Free School’ he was, in the words of his funeral oration, ‘father, physician and director’ to three hundred boys.

Following the suppression of the Jesuits by Clement XIV in 1773, Betagh served as a priest of the diocese, first as a curate in SS Michael and John in Rosemary Lane. In time he became a vital collaborator of successive archbishops, as vicar-general to the reforming Archbishop John Troy (qv) and advisor to Archbishop Daniel Murray, his former pupil. In Jesuit history he forms a bridge between the Old Society, of which he was the last survivor and guardian of their funds, and the restored Society, whose revival, in 1814, he facilitated by sending a number of his students, including Peter Kenney, Bartholomew Esmonde, and Charles Aylmer (qv), to Stonyhurst and Palermo. A renowned preacher, he was also influential in nourishing the vocation of the young Catherine McAuley (qv), who founded the Sisters of Mercy.

Betagh lived through troubled political times. In the radical politics of the revolutionary age he was ranked, in 1796, among the ‘moderates’ by Dublin Castle informer William Corbet (qv) (d. 1838?). Recommended to the English traveller William Reed as ‘the most learned and best informed man in Ireland’, he was prominent in the anti-veto faction of the post-union era.

Betagh died 16 February 1811 at his home in Cook Street. In an age of increasing sectarianism, an obituary in Walker's Hibernian Magazine celebrated ‘this truly great man . . . as much esteemed by the Protestants as he was beloved by his own flock’. His funeral, attended by upwards of 20,000 people, was among the largest seen in the city. His remains were placed in the Jesuit vault in old St Michan's church. In 1822 they were transferred to the crypt of the new SS Michael and John chapel, Essex Street, the foundation of which he laid in 1810. His resting place was marked by an elaborate monument executed by Peter Turnerelli (qv). In 1990, when that church was deconsecrated, his remains were removed to the Jesuit plot in Glasnevin cemetery.

A stipple and line engraving likeness by John Martyn (d. 1828) (after William Brocas (qv)), published in 1811, is in the NGI, as is a pencil drawing by William Brocas; while the monument by Turnerelli in SS Michael and John, Dublin, has been dismantled, the medallion remains.

NAI, 620/25/170; Archives of the Irish Province of the Society of Jesus, Dublin, Betagh MSS; ‘Prosopography of Irish Jesuits’, Archives of the Irish Province of the Society of Jesus, Dublin; Monologies, 1800–99, Archives of the Irish Province of the Society of Jesus, Dublin; Walker's Hibernian Magazine (Feb. 1811); Cox's Irish Magazine (Mar. 1811); W. Reed, Rambles in Ireland (1815); M. Blake, Sermon preached on the lamented death of V. Rev. Thomas Betagh (1821); W. J. Battersby, The Jesuits in Dublin (1854); G. A. Little, Father Thomas Betagh (1960); ODNB

◆ James B Stephenson SJ The Irish Jesuits Vol 1 1962 & ◆ Irish Jesuit Directory 1934

FR THOMAS BETAGH, SJ
(And the Popular Schools of the Irish Jesuits in Dublin during the late Penal Times)

The eighteenth century was the epoch of triumph for the English State Church of the Protestant Colony in Ireland. That triumph was seen most strikingly in their joint action against Catholic Education. Evidence of this, as conclusive as it is laconic, may be adduced in the following excerpts from the Roman Records of the Irish Jesuit Mission during twenty-five years, the years when the Penal Code was wrought with care to its iniquitous perfection, 1692 to 1717.

On November 25th, 1694, Father Antony Knoles, SJ, Superior in Ireland (May 15th, 1694, to his death at Waterford, August 14th, 1727), writes to his personal friend, Thyrsus Gonzalez, General of the Order, at Rome : “ Very great is the diligence of our adversaries, and it is nou most intense, to prevent members of the Order from giving education to boys. But their zeal is enough to urge then to face the work and its danger with courage; they toil in secret”.

Father Knoles writes again to Rome, February 17th, 1695, telling how “at Kilkenny the State officials have committed to prison the colleagues that I had, because they carried on the education of a few boys”.

On February 12th, 1717, the Triennial Account sent to Rome states that “Father Michael Murphy is taking the risks of giving education to young people at this time in the capital of the country. He has taught Greek and Latin throughout the last five years, and is doing so at present”.

There is no need to set out here the ingenious thoroughness of the Penal Laws under which this educational work was being done through the eighteenth century. But it may be serviceable to insist upon the proved fact that the laws on education were being enforced by both the Cromwellian State and its State Church. There are fragmentary portions of the Grand Jury Records available for three or four counties of Munster, 1712 to 1724. They show continuous action by Grand Juries and Magistrates. In County Limerick alone, from 1711 to 1723, nineteen Popish schoolmasters were “presented” by the Grand Jury. With an absolutely Protestant common jury, and a Protestant judge of the new type this indictment meant conviction and transportation for life to serve as a bondsman on the cotton and tobacco plantations in America. Rewards were voted to informers. Scores of Catholic parents were also indicted at Assizes, as we know from the surviving patches of the “Record Books” for Galway and Clare and Kerry. We have the testimony, in “Reports to the Dublin House of Lords, November, 1731”, as to the activities of the prelates of the State Church, testimony given under their own hands and seals, Henry Naule, Bishop of Derry, declares that in his diocese, even in its mountainous areas, no Popish schoolmaster is allowed to teach. If they try to do so, they are constantly threatened with indictment at Assizes: and “they generally think proper to withdraw”. Edward Synge, State Archbishop of Tuam, Administrator of Clonfert and Kilmacduagh, in three separate reports confirms the evidence from Derry in precise detail. Then one Popish schoolmaster was recently convicted, he says, the effect was very salutary; the rest “absconded”.

A new policy of Constructive Aggression dated from 1733. In addition to these persecuting activities, the Parliament and Government at Dublin, with the enthusiastic support of Prelates and Press, Deans and Grand Juries, set on foot the Charter School system in 1733, and gave it liberal public grants from 1714. The Irish Jesuits had in very deed additional reasons for being active in education. Their reports to Rome at this period show fully that they realised this need. Rarely as many as twenty in number, they were at work in many or the former Anglo-Norman cities and towns, places no longer as Catholic as they had been, for they were very thoroughly cleared of Popish inhabitants both under William and under Anne. The need of schools, however, was greatest in Dublin. Aggressive proselytism, both under State auspices and by independent societies, has always been conspicuous in the capital of Ireland. Its preferred region for action has always been the poorest part of Dublin, from the Coombe northwards across the River Liffey to Henrietta Street and Bolton Street. From 1714, Dean Swift was thus active around the deanery house beside the Coombe; he had the constant support of Archbishop Willian King, 1702-1729, from his palace hard by. From 1727-30 the same work was powerfully pressed forward from his town residence by Primate Hugh Boulter of Armagh, the real governor of Ireland, from 1730 to 1750, the originator of the Charter Schools in the years 1730 to 1733.

This work of evil was combated on the spot by the Irish Jesuits, who, in the lanes and alleys of oldest Dublin, conducted schools all through the later Penal period, 1750 to 1810. They combined elementary with classical education, as did the country schools of that epoch, all over Ireland. There was then no talk of the educational ladder for the gifted children of the Catholic poor of Ireland. They had a broad highway, and the enemy knew it well. Samuel Madden wrote of it in 1738 in his “Reflections from the Gentlemen of Ireland, as landlords and as Members of Parliament”. In close collaboration with Bishop Berkeley and with Thomas Prior, he founded in 1731 what became the Royal Dublin Society. The determination of the Irish people to have full opportunities for a liberal education disgusted him. “Crowds of the Irish”, wrote the founder of the Madden Prize in Trinity College, Dublin, “waste their time and their substance as poor scholars. If only their spiritual governors were effectively removed, and their Church government by that means subverted, this would finish the work for us”. This “work” was repeatedly defined, in the Protestant school documents of the epoch, as to make the whole nation Protestant and English.

But even in that sorely-beset region of Dublin, commanded by the Castle, the King's Inns of Court, the two Protestant cathedrals, in addition to their two deaneries and the residences of the State Archbishops of Dublin and Armagh, Catholic schools managed to operate throughout that terrible century. The older Religious Orders, as the Carmelites from 1758, did great work in the cause of popular Catholic education. So did many hundreds of humble Catholic teachers, laymen and women, who conducted illegal schools among the very poor, north as well as south of the river. There was a sequence of efforts to conduct schools in the cities and larger towns from 1690 to 1720 and the ensuing decades. In 1750, John Austin, SJ whose name was long held in reverence, opened in Saul's Court, off Fishamble Street, a classical school. By 1770, with the aid of his brethren, such as James Philip Mulcaile and Thomas Betagh, a boarding house for pupils from the country was set beside Father Austin's school. It became, formally or virtually, the Diocesan School for Dublin, Meath, and adjoining counties. It produced such men as Daniel Murphy and Michael Blake, both determined opponents of the Veto proposals, 1799 to 1825.

The work for Catholic education, thus developed on what may well be termed the front line of action, was maintained all through their long lives by such men as Fathers Mulcaile, Austin, and Betagh. The alteration of ecclesiastical status which supervened for them, when, in the autumn of 1773, the Order to which they belonged was suppressed by the Holy See, made no difference in their daily service of popular education. When thus advanced to the rank of the pastoral or diocesan clergy, they acted as assistant priests in the same populous areas as before. Their school system expanded from Saul's Court into Skinner's Row, Hoey's Court, Smock Alley, Archbold's Court, and Schoolhouse Lane, while Father Mulcaile's energies were spent chiefly north of the River Liffey, in the lanes around George's Hill, Phrapper's, Ball's, Fisher's, and others besides.

Father Austin was the first of these school-men to be called to his reward. His death evoked a wonderful manifestation of regard from Catholic Dublin, Twelve years afterwards, 1789, a Protestant English traveller, Charles Topham Bowden, visited Dublin during an extended Tour in Ireland (London, 1791). Having come upon Father Austin's epitaph in the parish Cemetery of St. James, he recorded its text in full, and added :
“I was led to make inquiries relative to Austin, and was told he was a very remarkable character in this metropolis about twelve or fourteen years ago, of: extraordinary learning and extraordinary: piety; that he constantly dedicated all his acquisitions, which were very considerable, to the poor, visiting them in cellars and in garrets, never a day happy that he did not give food to numbers”.

Even more remarkable is the record and the popular recollection :of the great educational no less than the great ecclesiastical work done on to the very last week of his long life by the surviving Irish Jesuit of the Old Society, Tatler Thomas Betagh (1738-1811). When the Order was ejected from its 108 colleges in French, in 1762, by the arbitrary decrees of Louis XIV, at the instigation of Choiseul and Pompadour, Betagh was a student in Theology, just ordained at Pont-á-Mousson in Lorraine. The Irish Jesuits were well known at that ducal University as far back as 1592. Then one of their number, Richard Fleming, was Chancellor there, having among his students Pierre Tourier, the staunch Lorraine patriot, who became a notable organiser of schools for the children of the countryside, and who was canonised in our own times. Having given up his whole energies to work among the Catholic poor or St Michan's* parish, Father Betagh became its parish priest late in life, and was also Vicar-General of the diocese of Dublin some years before his death in February, 1811. Two aspects of his career have impressed themselves very distinctly on local tradition. He was a determined opponent of the “Veto” movements that would have subjected the entire religious administration of Catholic Ireland to the intervention of a Protestant, civil power, bitterly hostile in all its official instruments, and in all its political and social connections in Ireland, even more than in England, to everything Catholic and Irish. His courageous and outspoken views on this vital issue were a main determinant of the definitive rejection of the “Veto” by the Bishops of Ireland in 1808; and he was naturally a centre, of strength and influence for the whole country on that and on cognate questions. He exercised this influence, no less than he practised the noble work of popular education, up to the end. Unsuspected external evidence has recently been acquired:which sets his position forth very clearly; it may be here drain on in an abbreviated form. Among the numerous English travellers in Ireland who printed some account of their experiences on their return was a Baptist minister, William Reed, of Thornbury, in Gloucestershire. Reed landed at Cork in September, 1810, reached Dublin in November, and the very rare volume of his travels appeared in London, 1815. Of Father Betagh he writes thus:
“I desired to be better acquainted with the real character of the Roman Catholic religion in Ireland. On arriving in Dublin, I was desired to consult Dr Betagh, who was said to be the most learned and the best informed man in Ireland, and who added to these accomplishments an amenity of manners that was almost enchanting. Accordingly, one morning I knocked at the door of this venerable monk, but could not have access to him then, as he was giving audience to two Bishops. The next morning I found him alone. Requesting to know my business, he desired me to draw my chair nearer to the fire, and we soon entered into the depths of the most serious conversation. I questioned him on the subjects of Purgatory, Indulgences, the use of Holy Water, Praying for the Dead, Transubstantiation, Praying to the Saints, and particularly of the Virgin Mary, whom they call the Mother of God. I found him very eloquent. He defended every part of his system with an acuteness and force, ingenuity and masterly address, that astonished me. He had received me with the greatest politeness”.

His Baptist visitor did not have occasion to see Father Betagh at work in those schools of his, schools of the parish where he laboured and that still bear his name. But we may draw on Mr Reed's text to show how popular education then fared in the South of Ireland, along the roadside. It will serve to illustrate, by immediate comparison, the arduous service which the parish priest and Vicar-General of Dublin rendered during that autumn of 1810, which was to be the last in his earthly life. He taught his scholars in the cellars of Cook Street. The work was thus severer than that seen by Mr Reed on his way to Dublin in 1810, through Munster.

“A desire for education manifests itself, and very generally, among the lower orders of the people. In any wanderings through the country I found several very humble seminaries, called Hedge Schools. Not having any other convenience, the scholars are taught reading, writing, etc., in the open air, under the shade of some embowering hedge, or branching tree; and very often the green bank and the smooth shelves of the rock answer purpose of the bench and the desk”. - (Ramples Through Ireland, London, 1815, p.52).

The urban counterpart of the Munster Hedge Schools was described in the sermon on Father Betagh's life and work. It was delivered on Palm Sunday, 1811, by his own scholar, his colleague in the pastoral work of Dublin City, that Father Michael Blake, who was afterwards Bishop of the northern diocese of Dromore, down to 1860, He recorded with emphasis his experience of the poor among whom he, and his master, had worked for many years. “Our poor”, said Dr. Blake, “are the most interesting people on the earth, the most noble-minded, the most grateful, and most hospitable, the most considerate, and the fondest of learning”. To that decisive finding may be subjoined two sentences spoken by Dr. Blake on Father Thomas Betagh, the Dublin parish priest whose name and work have survived to this day on the lips of the poor and plain Catholics of the oldest city regions:
“Look to that Free School, where three hundred boys, poor in everything but genius and spirit, receive their education every evening, and where more than three thousand have been already educated. Can you estimate sufficiently the value of the man who established that institution; who cherished the objects of it; who supervised their instruction; who rewarded the most promising of them with a classical education; who, at the age of seventy three, would sit down in a cellar to hear their lessons?”

The Irish Jesuit, the last of the Old Society of 1540-1773, who provided and who taught in that Free Popular School for elementary and for classical education, died in February, 1871, at 92 Cook Street, Dublin. Just a year later, in 1812, Father Peter Kenney SJ, pupil of Father Betagh, the first Superior of the Restored Irish Mission of the Society of Jesus, reached Dublin after completing his ecclesiastical studies at Palermo in Sicily, and took up work at Mary's Lane Chapel, north of the River Liffey. His seven fellow-students, all of whom had been Father Betagh's scholars, followed him home, from 1811 to 1814.

Timothy Corcoran SJ
*Addendum for St Michan's read “St Michael’s”
◆ James B Stephenson SJ Menologies 1973

Father Thomas Betagh SJ 1738-1811
Fr Thomas Betagh was the last survivor of the Irish Jesuits of the old Society. Like many another Irish family, his forefathers had been deprived of their estate, Moynalty, near Kells, for their loyalty to the Stuarts and their Faith. They were reduced to the state of peasantry. Thomas’ father was a tanner at Kells. He was born on May 8th 1738, and having received a grammar school education in Father John Austin’s school in Saul’s Court, Dublin, he was sent at the age of fourteen to the Jesuit Seminary at Pont-á-Mousson, in Lorraine, in 1752. He had a brilliant course here and ended up as professor of Classical Languages at the Ecclesiastical University. On the Suppression of the Society, he returned to Ireland and resumed his teaching activities with his old master, Fr Austin in Saul’s Court.He was appointed a curate at St Michael’s parish in Rosemary Lane, and succeeded as Parish Priest and Vicar General in 1799.

His work as a pastor and educationalist was unflagging, in spite of continual ill-health, for which he suffered all his life with a hernia. In addition to the ordinary school at Saul’s Court, which served as the sole source of education for Catholics in Dublin, and as the Seminary for the Diocese, he instituted his famous night-schools for the poor, in Schoolhouse Lane, in Hoey’s Court, Smock Alley, Derby Acre and Skinners Row. With good reason he did become a legend to the people. A friend once voiced the sentiments of the public “Oh Betagh, what will become of us when you go to heaven?” With his brilliant student Peter Kenney in mind, he replied “No matter; I am old and stupid; there is a cock coming from Sicily that will crow ten times as loudly as I could”.

He died at twelve o’clock on the 16th of February 1811, at his residence in 80 Cook Street, Dublin, aged 73. His remains were finally deposited in the old chapel at Rosemary Lane. A monument was erected to him there and subsequently removed to a new Church of SS Michael and John. It is estimated that no fewer that 20,000 people walked at his funeral.

◆ Clongowes Wood College SJ HIB Archive Collection - SC/CLON/142

Thomas Betagh 1738-1811
Thomas Betagh, born 8 May 1738 of an old Meath family, once Lords of Moynalty, received his classical education at Father Austin’s school in Dublin before he entered the Society at Nancy 3 November 1754. After his noviceship he studied at the University of Pont-à-Mousson where he graduated M.A. He entered on his regency in the same city and having professed rhetoric there for four years he studied theology, He was ordained priest at Spire on 24 May 1766. He was recalled to Ireland the following year and appointed assistant priest in the parish of St Michael and John He also collaborated with Fathers Austin, Mulcaile and Fullam in Saul's Court seminary.
On the Suppression of the Society he was incardinated in the diocese and appointed curate at St Michael and John's. As curate of the parish he founded in 1781 his free school for boys. In 1799 he was appointed parish priest and Vicar General of the diocese. Shortly before he resigned his parish in 1810 he laid the foundation stone of the parish church. He died on 16 February 1811 and was buried temporarily in the vaults of St.Michan's church. His remains were later reburied in the vaults of the new church and remained there until the deconsecration of the venerable church building. He now sleeps in the great Jesuit plot at Glasnevin. He was the last to die of the ex-Jesuits of the Third Irish Mission but he lived long enough to know that the first Jesuit of the Irish Mission soon to be restored, Peter Kenney,one of his own former pupils, was already ordained priest and ready to return from Sicily to Dublin.

◆ MacErlean Cat Miss HIB SJ 1670-1770
Loose Note : Thomas Betagh
Those marked with were working in Dublin when on 07/02/1774 they subscribed their submission to the Brief of Suppression
John Ward was unavoidably absent and subscribed later
Michael Fitzgerald, John St Leger and Paul Power were stationed at Waterford
Nicholas Barron and Joseph Morony were stationed at Cork
Edward Keating was then PP in Wexford

◆ George Oliver Towards Illustrating the Biography of the Scotch, English and Irish Members SJ
BETAGII, THOMAS. This very Rev. Father and Vicar General of the Archdiocess of Dublin, entered into his rest in the Irish Metropolis on the 16th of February, 1811, aet. 74. The vast attendance of Citizens and Clergy at his Funeral Obsequies was a public testimony to his worth and charity. His monument was to be seen in the Old Chapel, Rosemary Lane, and now in the New Chapel of SS. Michael and John, Lower Exchange street, Dublin, on the Epistle side of the Altar. The inscription is as follows :

" Glory to God, most good, most great."
" THIS MARBLE,
CHRISTIAN BROTHER, PRESENTS TO YOUR VIEW, THE LIKENESS OF
THE VERY REV. THOMAS BETAGH, S. J.
(VICAR-GENERAL OF THE ARCHDIOCESS OP DUBLIN,)
AND DURING MORE THAN TWENTY YEARS
THE EXCELLENT AND MOST VIGILANT PASTOR OF THIS PARISH,
WHO GLOWING WITH CHARITY TOWARDS GOD AND HIS NEIGHBOUR,
WAS EVER INDEFATIGABLE IX HIS MINISTRY,
TEACHING, PREACHING, AND EXERTING ALL HIS POWERS
TO CONFIRM THE TRUE CHRISTIAN IN THE FAITH ONCE DELIVERED TO THE SAINTS, AND TO BRING BACK THE STRAYING INTO THE WAYS OF SALVATION.
HIS CHIEF DELIGHT AND HAPPINESS IT WAS
TO INSTRUCT THE YOUNG, ESPECIALLY THE NEEDY AND THE ORPHAN,
IN RELIGION, PIETY, AND LEARNING,
AND TO FORWARD AND CHERISH THEM WITH AFFECTION TRULY PATERNAL.
HIS ZEAL FOR THE SALVATION OF SOULS CONTINUED TO BURN WITH UNDIMINISHED ARDOUR,
UNTIL THE LAST MOMENT OF HIS LIFE,
WHEN WORN DOWN BY LINGERING ILLNESS, AND INCESSANT LABOURS,
THIS GOOD AND FAITHFUL SERVANT DELIVERED UP HIS SOUL TO GOD
IN THE YEAR OF HIS AGE, 73, AND OF OUR REDEMPTION 1811.
MAY HE REST IN PEACE.
TO THIS MOST DESERVING MAN, THE OllNAMBNT OF HIS PRIESTHOOD AND HIS COUNTRY,
THE CLERGY AND PEOPLE OF DUBLIN WHO ATTENDED HIS FUNERAL,
WITH MOST MOURNFUL SOLEMNITY AND UNEXAMPLED CONCOURSE,
HAVE ERECTED THIS MONUMENT AS A LASTING MEMORIAL OF THEIR LOVE AND GRATITUDE."

N.B. Brocas has engraved the Portrait of this Apostolical Father, whose name is still synonymous in Dublin, with Learning, Piety, Zeal, and Philanthropy. In the Freeman s Journal of the 17th of October 1815, is the following description of the Monument:
"DR. BETAGH’s MONUMENT,
“The Monument erected to the memory of the late Rev. Dr Befagh, in the Chapel of St. Michael and St. John, was Sunday opened for public inspection. It was executed by Turnerelli, of London, who is, we understand, a Native of Ireland. The composition of this elegant piece of Sculpture, consists of two figures in beautiful statuary marble ; the one a female, representing religion in a pensive attitude, with the usual symbol of redemption, the cross ; the other, an orphan whom religion seems to protect, and who is resting on an urn that stands between them. The Boy s countenance is expressive of that sorrow, natural to the impression on the mind, when a benevolent protector no longer exists. So far the group is connected : but the Medallion of the deceased, attached to the Pyramid of black marble, appears at the top and this rests on a plinth, supported by fluted pilasters, with the inscription title in the centre. Much simplicity of character pervades the whole of this specimen of art, at the same time the recollection of departed worth, and its grateful tribute, are well sustained by the chaste power of the chisel. And every person of taste will rejoice, that the calm delights of science are not totally extinguished in this country”.

Born: 24 April 1912, Kells, County Meath
Entered: 26 September 1930, St Mary's, Emo, County Laois
Ordained: 29 July 1943, Milltown Park, Dublin
Final Vows: 02 February 1946, Belvedere College SJ, Dublin
Died: 29 September 1978, Belvedere College SJ, Dublin

◆ Companions in Mission1880- Zambia-Malawi (ZAM) Obituaries :
Gerald Brangan was the last of a family of four boys and three girls who grew up in the town of Kells, Co Meath in Ireland. The boys took their secondary school education at Clongowes Wood College and it was there that Gerald's vocation developed. He liked cricket and tennis and played them well. But it was on the golf links of his home town, in the company of his favorite brother Paddy, that his proficiency in the game was most admired.

Gerald had difficulties with the study of humanities even though he was intelligent and endowed with excellent judgment and much common sense. So it was with some relief that he moved on to Tullabeg for philosophy. His years at Tullabeg were happy ones. He was encouraged and guided in his study of philosophy by his former school friend Henry Fay, himself a very talented and kind scholastic. In fact, Gerry (as he was called) read widely in English, French and Spanish.

His regency years were spent at Belvedere College where he taught and had charge of the Junior Rugby and Cricket teams. These duties laid the foundation for many years of outstanding and distinctly priestly work among senior boys and other adults when, after tertianship, he returned to Belvedere as games master. He spent the greater part of his life in that post. During that time he was always approachable and helped many people by his advice and above all by his example.

Two of the three bishops who attended his obsequies had profited by it. Gerry was a priest and the work he did among footballs and cricket bats and referees' whistles was eminently priestly work. By his Christ-like gentleness and quiet winning manner he affected all with whom he dealt. After his time as games master, he returned to the teaching of religious knowledge to junior boys. This work must have been particularly difficult for one whose experience had been gained and talents exercised with much success among the older boys.

At this point in his life, he offered himself for a period of two years on the Zambian mission. Here again his kindness and gentleness won him many friends and endeared him to his parishioners. His work was pastoral, mainly in Roma parish, and a six month stint at the Sacred Heart parish in Kabwe. The warmth with which he was welcomed was a comfort to him. He felt very glad to be where he was wanted.

On his return to Ireland in 1974, he took up work in the diocese of Dublin. He was sent to a parish where the people understood him and he understood them. He also had the appreciation and sympathy of the parish priest. Steadfastly refusing to use a car, he walked every day through his district, visiting schools, making friends with children and teachers, chatting and sympathising with everyone he met. He revived devotions in the parish where they had lapsed, in spite of discouraging beginnings.

But the work took its toll. A heart attack laid him low. Hospital treatment and a rest gave him another year's respite and he struggled on. The end came quickly. At his funeral, a parishioner spoke the thoughts of many, saying "he radiated the gentleness of Christ and we all looked on him as a saintly soul".

◆ Irish Province News

Irish Province News 54th Year No 1 1979

Obituary :

Fr Gerald Brangan (1912-1978)

Gerald Brangan was the last of a family of Clongownian brothers and it was in the Clongowes chapel and during retreats preached there by Fr Frank Browne and Fr Ernest Mackey that his vocation developed. At school he was known as a retiring boy, quiet but determined, and with much independence of character. In class he held a middle place and had to work hard to keep it; at games he showed only average promise, but he liked cricket and tennis and played them well. It was at home in Kells where he lived, the youngest child of a most Christian and affectionate family, that he was seen at his best and it was on the golf-course there that his proficiency in games was most admired.
As the end of school-days approached for him he felt a certain trepidation: he was weak in Irish and knew that a failure in that subject would deprive him of matriculation and so of entrance ot the Society, But Fr Andy O’Reilly, who was then a scholastic teaching in Clongowes, gave him special lessons and as a result Gerald passed without difficulty. This kindness of Fr O’Reilly’s he never forgot.
Difficulties began again at the university. Gerry was an intelligent man endowed with excellent judgement and much common sense, yet he found the humanities difficult. It was probably an extreme diffidence that handicapped him and he proceeded to Tullabeg without taking his degree.
The years of philosophy were happy ones and under the guidance of a great school-friend, Harry Fay (a very brilliant scholastic who died shortly afterwards in Milltown) he read widely in English, French and Spanish. For his colleges he went to Belvedere where he taught and had charge of the Junior Rugby and cricket teams.
After tertianship he returned to Belvedere as games master. He was to spend the greater part of his life in that post. It is easy to dismiss a man's life work in a sentence, and in Gerry's case it could be done, but only in externals. His influence can never be chronicled and the good he did is known to God alone and to those he helped in so many ways by his advice and above all by his example. Two of the three bishops who attended his obsequies had profited by it: the Archbishop and Dr. Dermot O’Mahony. He was a priest and the work he did among footballs and cricket-bats and referees whistles was eminently priestly work. They were the carpenter's tools of his Nazareth; and in plying them, by his Christlike gentleness and quiet winning manner, he affected all with whom he dealt. His powers of organisation were sometimes seen to be weak, but here the loyalty of colleagues helped him. With the boys he was apparently easy-going and tranquil, but when a question of good behaviour or honour or principle arose, all the steel in his character showed. Without this hidden strength he could not have won the respect and affection of so many generations of schoolboys and retained it when they had left school. In representing the school outside, in committees or games organisations, his quiet integrity and kindliness were much appreciated. In these circles he was known as a Jesuit of whom the Society could well be proud.
The circumstances of his change from this office which he had held for so long and in which he wielded so profound an influence were not unattended by humiliation for him, a suffering he had done nothing to deserve. This he accepted in his saintly way in the spirit of the eleventh rule of the Summary, showing that meditation on the third degree of humility is still necessary in these days of renewal.
Paradoxically however, a little consolation came from outside. Only his very closest friends were privileged to see the letters written by games-masters of schools all over Dublin. The warmest of these indeed were from Protestant schools and they showed much appreciation of all he had done to foster a spirit of gentlemanliness, fair play and sportsmanship in both cricket and Rugby. One such letter stated that he had changed the whole atmosphere of the world of schools cricket during his years in Belvedere. And of course, shortly before this change of office, he had been chosen to be one of the principal speakers at the inner to celebrate the centenary of Masonic School - surely a unique tribute to be a priest. The Old Belvedere Rugby and Cricket Clubs also showed their great appreciation of all he had done for them.
He was next entrusted with the teaching of seven classes in religious knowledge in the Junior school. This of course would have been a trial to anyone in the autumn of life; for him, whose experience had been gained and talents exercised with much success among maturer boys, it was particularly difficult. While engaged in this task he may have reflected that in the old Society the teaching of small boys was considered an appropriate preparation for work among the savages of North America. Be that as it may, the missions came to his mind and he offered himself for a period of two years in Zambia. The warmth with which he was welcomed was a comfort to him. He felt very glad to go where he was wanted. Reports that reached home indicated that his gentleness and spirit of hard work endeared him to his parishioners there.
On his return to Ireland he was advised by his friends that work in the Dublin diocese would be most suitable for him and with the approval of superiors he appeared before a diocesan board. When he was asked where he would like to work, his answer was characteristic: “I wish to be sent somewhere I am wanted”. The diocesan authorities chose wisely. He was sent to a parish which he suited in every way. The people were of a kind that understood him and whom he understood and he had the appreciation and sympathy of the parish priest. Yet the work was hard: the pastor was burdened with much diocesan duty and Gerry’s fellow curate was on the point of abandoning his vocation, so a very great deal fell to his lot. “Fr Brangan will be killed by all the work he is doing”, a parishioner remarked, But there were many consolations. He was loved by young and old. Steadily refusing to use a car, he walked every day through his district, visiting schools, making friends with children and teachers, chatting and sympathising with everyone he met. He revived devotions which had lapsed and despite discouraging beginnings persevered doggedly until they again became popular. A new curate, who understood and admired him, arrived and was a great support to him.
But the work took its toll. A heart attack, the first signs of which he had ignored, laid him low. Hospital treatment and a rest gave him another year’s respite and he struggled on. Then the end came very quickly.
His funeral was a most moving ceremony; the words of the parish priest, the evident sense of loss felt by all, especially the young, showed how he had been revered and loved, “I should not like to be the priest who has to take Fr Brangan's place”, one of the clergy remarked to the bishop. A parishioner spoke the thoughts of many, saying: “He radiated the gentleness of Christ and we all looked on him as a saintly soul”. May his noble, gentle soul rest in peace with his loved Master.

◆ The Belvederian, Dublin, 1979

Obituary

Father Gerald Brangan SJ

Two absolutely delightful and totally unsolicited letters came to Belvedere in the weeks following the death of Fr Gerry Brangan. The first was from Salisbury in (then) Rhodesia, from Barney Flynn, who spent some time in Belvedere as a Jesuit Scholastic. The letter was the more moving in that it had crossed such a wide abyss of distance and time and culture. In a whimsical sense the other letter also crossed deep divides. Not only was it from a rival order, the Holy Ghost Fathers, but (darker and darker grows the deep), a Holy Ghost Father from 'Rock!! The latter writer wishes to remain anonymous apart from giving this address. They each agreed to allow their letters to be used as a tribute to this kind and gentle man, who would very often interrupt himself in mid sentence to apologise to you, if he thought he had slighted you in the first half of what he was going to say.

Happily we have a letter from Barney Flynn. It is not the one referred to above but a sequel to it. (The best planned filing schemes go all astray when someone else tidies one's room...). The letter from the Holy Ghost Father went the same way as the first letter from Salisbury, but it is worth recording that it was sent.

The rest of this notice is quotation from Salisbury:

Salisbury,
Rhodesia,
12th November, 1978

Thanks for your recent letter in which you say you would like to use my letter of condolence on the death of Gerry Brangan as the obituary in the 1979 Belvederian. I am overwhelmed: there must be other more gifted pens...... I add the following paragraphs, which, if you wish, you could add in ...

Fr Brangan was a dedicated Prefect of Games.. Under him, Belvedere became the leading school in Leinster Cricket ...

Fr Brangan did not think it beneath his dignity to teach the rudiments of the game to the tiny tots of Elements, nor to run the Tuck Shop to make a bit of money to buy bats and balls. I close my eyes and see him in the Gym at break, amid a bedlam of noise, doling out buns and soft drinks ...

Classroom teaching was not his forte. How often I saw him, already late for class, frantically searching for his pile of exercise copies, lost somewhere under the rubble that was his table. But a teacher teaches himself and his pupils were bles sed to have as mentor a master of all the qualities that make up a christian gentle-man. These qualities of sympathetic understanding, deep kindness and love for others, later won him the hearts of the people of St John Baptist parish where he spent his last years as a curate.

Fr Brangan's spiritual life was hid with Christ in God. He did not parade his piety but it was there to see in his actions. Once he said to me, years after he had left Belvedere: “Remember how I used to dash off most evenings after dinner? The brethren probably thought I was off on a skite. Actually, used visit an old lady who was very lonely”.

... It was fitting that Gerry Brangan and Tom O'Callaghan should go to heaven more or less together, as they formed such a fantastic team for so long. They were Belvedere rugby and cricket for many years, their influence on generations of boys incalculable. I think it would be fitting if their obituaries appear as one..

Do you happen to know the date of TOC's death? I keep a record of the death dates of all I have known to remember them on their anniversaries. ... The fact that I am no longer in the Society need cause no embarrassement. If you wish you may make my contribution anonymous, representing all the 's who worked in harness with Fr Gerry Brangan.

Barney Flynn.

◆ The Clongownian, 1979

Obituary

Father Gerard Brangan SJ

Gerard was the youngest of three brothers who came to School at Clongowes from Kells, and spent five years here. At the end of his schooldays he went to study for a degree at UCD, but before completing his degree, he entered the Jesuit Noviceship at Tullabeg. At the end of his Noviceship he studied Philisophy at Milltown Park, and when this course was completed he went to teach in Belvedere College. Then after a couple of years he returned to Milltown Park for his Theological Studies, and was ordained priest there on the 29th July 1943. At the end of his course he returned to Belvedere as games master, a post he held for the greater part of his life.

He made a great name for himself among all the schools in Dublin with which he had dealings, and when he retired he received many letters of commendation from the games-masters of other schools - the warmest from the Protestant Schools of the city. Shortly before he retired he had been chosen as one of the principal speakers at the dinner to celebrate the centenary of the Masonic School. The Old Belvedere Rugby and Cricket Clubs also voiced their appreciation of all he had done for them. On retirement, he stayed on in Belvedere teaching in the Junior School.

Priests were badly needed in Zambia at this time, and so he volunteered to go out there for two years. On his return he learned that priests were urgently needed for parochial work in the Dublin Archdiocese; and so he offered his services once again, and was gladly accepted. He was assigned to the Clontarf Parish, and worked there for the last four years of his life. He was highly appreciated by the parishioners, and devoted himself especially to the care of the schools in the parish.

He worked hard and the exertion took its toll. A heart attack laid him low, but after some months in hospital he returned to the parish and struggled on for another year. The end came quickly and suddenly, and he died on the 29th September 1978. The large congregation at his funeral witnessed to how greatly he was appreciated in the parish. The Archbishop of Dublin and Dr O'Mahony presided at the obsequies. In earlier days they had both been under his care in Belvedere.