Forgotten Ireland Quotes

He decides it is better to die in Ireland than in Paris because in Ireland the outdoors looks like the outdoors and gravestones are mossy and chipped, and the letters wear down with the wind and the rain so everyone gets forgotten in time, and life flies on.

I’d often wondered, absorbed in piles of research, if the magic of history would be lost if we could go back and live it. Did we varnish the past and make heroes of average men and imagine beauty and valor where there was only dirge and desperation? Or like the old man looking back on his youth, remembering only the things he’d seen, did the angle of our gaze sometimes cause us to miss the bigger picture? I didn’t think time offered clarity so much as time stripped away the emotion that colored memories. The Irish Civil War had happened eighty years before I’d traveled to Ireland. Not so far that the people had forgotten it, but enough time had passed that more—or maybe less—cynical eyes could pull the details apart and look at them for what they were.

That last bit is a lie, but the easiest lie to tell is the one people want to believe. Even though a man is being devoured onstage, they’re still more worried about their own hides. They begin to file out quickly but much more calmly, the professor all but forgotten. It’s a cruel, cruel world. And the people are the worst part.

Diodorus Siculus confessed His gradual ease among the likes of this: Murdered, forgotten, nameless, terrible Beheaded girl, outstaring axe And beatification, outstaring What had begun to feel like reverence. -"Strange Fruit

Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire – ‘fuck the bloody foreigners’. Never mind that waves of migration have been a constant in British history and that great many millions of 'white' Britons are themselves descendants of Jewish, Eastern European and Irish migrants of the nineteenth century, nor that even in the post-war 'mass migration' years, Ireland and Europe were the largest source of immigrants. And, of course, let's say nothing about the millions of British emigrants, settlers and colonists abroad - conveniently labeled 'expats'.

Let the nations be glad and sing for joy…. —Psalm 67:4 (KJV) My wife was poring over a map of Europe. “Look, Danny. My homeland is a tiny little country. I had no idea it was so small.” “I know, you could put maybe half a dozen Irelands inside the state of Texas.” It may be small, but Ireland has made a huge impression on the world. More than a dozen US presidents and some thirty-four million Americans trace their roots to Ireland, including my own auburn bride. Officially, Saint Patrick’s Day honors the missionary who came to Ireland about 1,600 years ago. There he started hundreds of churches and baptized thousands, thus raising the moral profile of Ireland. But most of his life is a mystery and forgotten. Unofficially, Saint Patrick’s Day is everybody’s opportunity to be Irish for a day, regardless of religion or nationality. By the simple act of wearing green, I can be lucky or bonny or practice a bit of blarney. In short, I can be happy for a day. There are many ways to celebrate the day. Some daring types dye their hair green or wear shamrock tattoos. Others march in parades or attend Irish festivals, where they dance an Irish jig or enjoy an Irish stew. More serious types demonstrate for green causes or go to spiritual retreats, where they pray for missionaries. Yes, I will wear green today, so I don’t get pinched. And I will listen to some fine Irish music, starting with my favorite, “Danny Boy.” I will also pray for some of my former students who are currently missionaries in Ireland. Most of all, I will try to be happy for the day. That’s what it’s really all about, isn’t it? And if I can be happy for one day, why not every day? There is much to be happy about, God. Help me find a reason to sing with joy every day. —Daniel Schantz Digging Deeper: Ps 16:9; Is 55:12

THE RETURN OF THE GODS Like a white bird upon the wind, the sail of the boat of Manannan mac Lir (Pronounced Mananarn mak Leer), the Son of the Sea, flew across the sparkling waves filled with the breeze that blew Westward to the Islands of the Blessed. The Sun Goddess above him smiled down with warmth upon her friend. The fish in the ocean danced for him beneath the turquoise water; the porpoises leapt above the waves to greet him. Upon the wind was a smell of sweetness, the smell of apple blossom in the Spring of the morning of the world. And in the prow of the boat sat Lugh (Pronounced Loo) the long-armed; strumming on his harp, he sang the Song of Creation. And as they drew closer to the green hills of Ireland, the holy land of Ireland, the Shee came out of their earth-barrow homes and danced for joy beneath the Sun. For hidden in a crane-skin sack at the bottom of the boat was the Holy Cup of Blessedness. Long had been her journeying through lands strange and far. And all who drank of that Cup, dreamed the dreams of holy truth, and drank of the Wine of everlasting life. And deep within the woods, in a green-clad clearing, where the purple anemone and the white campion bloomed, where primroses still lingered on the shadowed Northern side, a great stag lifted up his antlered head and sniffed the morning. His antlers seven-forked spoke of mighty battles fought and won, red was his coat, the colour of fire, and he trotted out of his greenwood home, hearing on the wind the song of Lugh. And in her deep barrow home, the green clad Goddess of Erin, remembered the tongue that she had forgotten. She remembered the secrets of the weaving of spells, She remembered the tides of woman and the ebb and flow of wave and Moon. She remembered the people who had turned to other Gods and coming out of her barrow of sleep, her sweet voice echoed the verses of Lugh and the chorus of Manannan. And the great stag of the morning came across the fields to her and where had stood the Goddess now stood a white hind. And the love of the God was returned by the Goddess and the larks of Anghus mac Og hovering above the field echoed with ecstasy the Song of Creation. And in the villages and towns the people came out of their houses, hearing the sweet singing and seeking its source. And children danced in the streets with delight. And they went down to the shore, the Eastern shore, where rises the Sun of the Morning, and awaited the coming of Manannan and Lugh, the mast of their boat shining gold in the Sun. The sea had spoken, the Eastern dawn had given up her secret, the Gods were returning, the Old Ones awakening, joy was returning unto the sleeping land.  

The fact is that, after the Easter Rising and the War of Independence, the Irishmen who’d fought in the Great War didn’t fit the new way the country imagined itself. If the British were our sworn enemies, why had two hundred thousand Irishmen gone off to fight alongside them? If our history was the struggle to escape from British oppression, what were we doing helping Britain out, fighting and dying on her behalf? The existence of these soldiers seemed to argue against this new thing called Ireland. And so, first of all, they were turned into traitors. Then, in a quite systematic way, they were forgotten.’ The boys listen palely, the lucent grass-green of the empty park shimmering around them. ‘It’s a good example of how history works,’ Howard says. ‘We tend to think of it as something solid and unchanging, appearing out of nowhere etched in stone like the Ten Commandments. But history, in the end, is only another kind of story, and stories are different from the truth. The truth is messy and chaotic and all over the place. Often it just doesn’t make sense. Stories make things make sense, but the way they do that is to leave out anything that doesn’t fit. And often that is quite a lot.

Did you know Ireland is the only country in Western Europe that was never part of the Roman Empire? We were free and proud. And so we shall be again.

During the writing of this book, I found myself questioning why the sixteenth-century history of the Irish-English conflict—“the Mother of All the Irish Rebellions”—has been utterly ignored or forgotten. This episode was by far the largest of Elizabeth’s wars and the last significant effort of her reign. It was also the most costly in English lives lost, both common and noble. By some estimates, the rebellion resulted in half the population of Ireland dying through battle, famine, and disease, and the countryside—through the burning of forestland—was changed forever. Yet almost no one studies it, writes of it, or discusses it, even as the impact of that revolt continues to make headlines across the world more than four hundred years later. Likewise, few people outside Ireland have ever heard of Grace O’Malley, surely one of the most outrageous and extraordinary personalities of her century—at least as fascinating a character as her contemporary and sparring partner Elizabeth I. Of course history is written by the victors, and England was, by all accounts, the winner of the Irish Rebellion of the sixteenth century. But the mystery only deepens when we learn that the only contemporary knowledge we have of Grace’s exploits—other than through Irish tradition and legend—is recorded not in Ireland’s histories, but by numerous references and documentation in England’s Calendar of State Papers, as well as numerous official dispatches sent by English captains and governors such as Lords Sidney, Maltby, and Bingham. As hard as it is to believe, Grace O’Malley’s name never once appears in the most important Irish history of the day, The Annals of the Four Masters. Even in the two best modern books on the Irish Rebellion—Cyril Fall’s Elizabeth’s Irish Wars and Richard Berleth’s The Twilight Lords—there is virtually no mention made of her. Tibbot Burke receives only slightly better treatment. Why is this? Anne Chambers, author of my two “bibles” on the lives of Grace O’Malley (Granuaile: The Life and Times of Grace O’Malley) and Tibbot Burke (Chieftain to Knight)—the only existing biographies of mother and son—suggests that as for the early historians, they might have had so little regard for women in general that Grace’s exclusion would be expected. As for the modern historians, it is troubling that in their otherwise highly detailed books, the authors should ignore such a major player in the history of the period. It

You see, while the people in the colonies were being told Britain was their mother, much of white Britain had convinced itself that these undeserving niggers - Asians were niggers too, back then - had just got off their banana boats to come and freeload, to take 'their' jobs and steal ‘their’ women. Never mind that Britain has a German royal family, a Norman ruling elite, a Greek patron saint, a Roman/Middle Eastern religion, Indian food as its national cuisine, an Arabic/Indian numeral system, a Latin alphabet and an identity predicated on a multi-ethnic, globe-spanning empire- ‘fuck the bloody foreigners'. Never mind that waves of migration have been a constant in British history and that great many millions of ‘white' Britons are themselves descendants of Jewish, Eastern European and Irish migrants of the nineteenth century, nor that even in the post-war 'mass migration' years, Ireland and Europe were the largest source of immigrants. And, of course, let's say nothing about the millions of British emigrants, settlers and colonists abroad - conveniently labelled 'expats'.

During the barbarian invasions and the Dark Ages that followed, the power to read and write Latin became the privileged property of a tiny few. It was only the relentless reproduction of Boethius’s works, by generations of forgotten monks and scribes from Subiaco and Monte Cassino in Italy to Kells in Ireland, that allowed some fragments of that Greek legacy to enter the Western consciousness. When writers talk about the monks of Ireland “saving civilization,” this is what they mean: how from the age of Charlemagne to the Crusades, they copied and recopied the manuscripts of Boethius, alongside Saint Augustine, Cicero and Virgil, and Saint Jerome’s Latin Bible.

It only took two hundred and fourty days seven hours twenty-six minutes and eighteen seconds But I can finally say it: I'm over you. I no longer thing about the way your hips move when you walk the way your lips move when you read the way you always took your glove off before you held my hand so you could feel me I've completly forgotten about texts in the middle of the night, saying you love me, miss me inside jokes no one else thinks are funny songs that made you want to pull your car over and kiss me immediately I can't remember how your voice sounds how your mouth tastes how your bedroom looks when the sun first comes up. I can't recall exactly what you said that day what I was wearing how long it took me to start crying. It only took two hundred and fourty days seven hours twenty-six minutes and eighteen seconds to wipe you from my memory. But if you said you wanted me again today or tomorrow or two hundred and fourty days seven hours twenty-six minutes and eighteen seconds from now, I'm sure it would all come back to me.

The legitimacy crisis sparked by the crisis of monetary union is aggravated by the refusal of the larger member states to accept their share of responsibility for the present predicament. A convenient theory has been advanced in order to justify this hypocritical stance. The theory, as summarized by Fritz Scharpf (2011: 21–2), runs something like this: if successive Greek governments had not engaged in reckless borrowing the euro crisis would not have arisen; and if the Commission had not been deceived by faked records, rigorous enforcement of the Stability Pact would have prevented it. So, even though the more ‘virtuous’ members are now unable to refuse to help the ‘sinners’, such conditions should never be allowed to occur again. Such arguments, which in the ‘rescuer’ countries still dominate debate about the origins of the crisis, are used to justify the disciplinary measures discussed in the preceding pages. The emphasis is on continuous, and rapid, reduction of total public-sector debt; on the European supervision of national budgeting processes; on greater harmonization of fiscal and social policy; on earlier interventions and sanctions; and on ‘reverse majority’ rules for the adoption of more severe sanctions by ECOFIN. As most experts agree, however, the received view on the causes of the euro crisis is only partly correct for Greece and completely wrong for countries such as Ireland and Spain. At any rate, it should not be forgotten that Greece was admitted in 2001 as the twelfth member of monetary union in spite of the fact that all governments knew that Greek financial statistics were unreliable.

There was a jauntiness in the young woman’s manner that appealed to Isabel. And then there was the accent, which was not Scottish, but from somewhere in Northern Ireland and not unlike Georgina Cameron’s; the English that Shakespeare would have spoken, preserved by centuries of relative linguistic isolation.

That paragraph. It’s not the work of an author, but maybe five lines. It’s those five lines that will get me reluctantly to explore the rest of the guy’s work. But that paragraph I’ve never forgotten. There’s that paragraph ‘Snow was general all over Ireland.’ It described the snow. It’s Montreal. It’s our snow, our black iron gates in Montreal. It was perfect.

forgotten all about it, but we’ve been looking after it for over ten years now. It might help you get back on your feet.’ Lydia took the documents