Читать книгу The Benedictine Nuns and Kylemore Abbey - Deirdre Raftery - Страница 9

CHAPTER ONE

THE IRISH DAMES OF YPRES

Benedictine Nuns and their Convents

In the twentieth century, when they settled in Kylemore, the Irish Dames of Ypres would be influenced in many ways by their distinctly ‘Irish’ surroundings in Connemara. They flourished even as Ireland secured her independence from Britain and the Irish Free State was formed. But at its moment of foundation, almost two hundred and fifty years earlier, their Ypres monastery was a centre of piety founded ‘to relieve the spiritual distress of the English Catholic communities’.1 Where did the Ypres foundation originate? It belongs to the history of English Benedictine houses exiled from England in the seventeenth century. To understand how they came into existence, it is necessary to look at the origins of Benedictine convents.2

St Benedict of Nursia founded twelve monasteries in the vicinity of Subiaco, Italy, in the early decades of the sixth century. In 530, he founded the great Benedictine monastery of Monte Cassino, which lies on a hilltop between Rome and Naples. It would appear that St Benedict never had in mind to found a religious order, rather each Benedictine monastery was to be autonomous and under the guidance of an abbot. Benedict’s sister, St Scholastica, was the first Benedictine nun, so Benedictine monasticism has had monks and nuns from when it first began. While the Irish Benedictines at Kylemore Abbey trace their history to the first monasteries of St Benedict, they are directly connected to the English Benedictine houses of the seventh century.

The first English Benedictine convent was the Abbey of Folkestone, founded in AD 630. At around this time, convents were being founded in England for daughters of the nobility. There were many nuns of royal blood, including princesses and queens. Barking Abbey had, as abbesses, three queens and two princesses: Queen Edelthryd was abbess of Ely and her sister, Sexburga, succeeded her in office.3 Convents were part of the religious life of the people; and abbesses were consulted on many issues, including public disputes. They participated in ecclesiastical meetings and they were respected as wise women. Anglo-Saxon convents were often situated close to monasteries for monks. In some instances, the centralised government of both communities was under the authority of the abbess.4 The seventh century also saw a large number of convents being founded in Gaul and many of these bound themselves to the Rule of St Benedict. In the centuries that followed, Benedictine convents were founded in countries including France, Italy, Germany, Spain, Portugal, Poland, Hungary and Denmark. By the year 1200, ‘all the countries of Western Christendom had convents according to the Rule of St Benedict’.5

In the Early Middle Ages, the legal position of Benedictine convents varied, depending on their circumstances. They were under the supervision of the bishop in whose diocese they were located and the bishop consecrated the abbess and the nuns, and had the right to make visitation of the convent. Many convents also recognised the authority of an abbot. Additionally, if a convent was established by a king or emperor, it was a royal or imperial convent and had royal protection. Alongside imperial or royal convents, there was a multitude of ‘dependent convents’, some of which were under the direction of an elected abbess. As a mark of distinction, the abbess of the Middle Ages carried a staff. Other officials in the convent included the chantress, who directed the choir and composed music; the infirmarian, who was trained to serve as pharmacist and physician to the convent, and the teachers, who gave lessons in Latin, reading, writing, music and needlework. Following the Rule of St Benedict, the nuns performed domestic work and managed their bakery and garden. They accepted lay sisters to do domestic work, though the numbers of lay Benedictines remained small until the eighteenth century. Communities lived on the produce from their farms and they rented land and vineyards to servants and tenants, to raise income.

Religious life for nuns centred on the performance of choir service. By the Middle Ages, the nuns’ choir was located in a gallery within the church, or in an upper storey of the church, while the vault of the church often served as a tomb. Nuns spent much time walking and praying in the cloisters and reading was done in niches along the cloister. There was also a scriptorium for the copyists and scribes. Some nuns were particularly known for their scholarship and theological training, such as St Hildegard of Bingen and Elizabeth of Schönau.6 The Benedictine house was a place where the word of God was read and heard, as well as put into practice. The emphasis on ‘listening’ to the scriptures, through the Benedictine practice of lectio divina, was – and still is – central to Benedictine monasticism.7

Lady Mary Percy and the Benedictine Foundation at Ypres

The thirteenth century saw a decline in Benedictinism, which has been linked to economic changes. Convents were generally small and relied on barter and their own industry in order to survive. Poor harvests, crop failures, bad management and internal disputes all served to weaken the fabric of monastic life. Convents were also made weak through the practice of having to accept noblewomen who had no serious commitment to religious life. In the fourteenth and fifteenth centuries, the number of nuns in convents fell. In France and England, the Black Plague and the Hundred Years’ War contributed to the demise of many convents. When the Protestant Reformation brought about the complete suppression of the English monasteries, nuns were forced to either abandon religious life or flee to continental Europe. By 1539, there was no longer ‘a single convent in England’.8 However, this was not the end of the English convents; in the century that followed, the English convents in exile joined other communities on the Continent and new convents were founded. The first post-Reformation community of English Benedictines to be established on the Continent was the monastery of the Glorious Assumption of Our Lady, founded by Lady Mary Percy in Brussels in 1598.9

Lady Mary Percy, foundress of the monastery of the Glorious Assumption of Our Lady, Brussels (1598).

The foundation in Brussels, which was made by Lady Mary Percy, was intended for English women who wanted to follow the Benedictine way of life. Until its foundation, such women had ‘no choice but to join existing communities on the Continent’, even though they often did not speak their language.10 The Brussels foundation had the support of missionaries in England, who recruited postulants, and it flourished. As the congregation expanded, it became clear that filiations, or daughter houses, were needed to help accommodate the growing community. A convent was established in Cambray (Cambrai) in 1623 and another was founded in Ghent in 1624.11 In turn, the convent at Ghent became the mother house to four Benedictine houses: Boulogne (1652), Pontoise (1658), Dunkirk (1662) and finally Ypres (1665).12

The Ghent convent, known as the Abbey of the Immaculate Conception of Our Blessed Lady, was founded by a group of nuns from the Brussels convent, under the spiritual guidance of Jesuit confessors.

In 1665, a daughter house of the Ghent community was founded at Ypres, when the Bishop of Ypres, Martin de Praets, invited them into his diocese. The bishop was familiar with the work of the Benedictines in Ghent and, wanting a similar foundation for Ypres, he made a special request that Dame Marina Beaumont be appointed to lead the new foundation on account of her ‘fluency in languages’.13 In 1665, Dame Marina Beaumont became the first lady abbess of the Benedictines in Ypres and nuns from the communities in both Ghent and Dunkirk were chosen to join her.14 The Ypres monastery, known as Gratia Dei, was ‘the last foundation of English Benedictine nuns in exile’.15

Bishop de Praets had acquired temporary premises to serve as a convent and had promised to support the building of a more permanent abbey. However, when he died within a year of the arrival of the nuns, the future of the community was uncertain. In the preceding years, the situation in Ypres had been difficult as the nuns were unable to expand their community. Although a number of nuns had been sent from the Benedictine communities in Ghent, Pontoise and Dunkirk, to help with the foundation, none remained long.16 Until 1681, the only two constants in the Ypres community were Abbess Beaumont and Dame Flavia Carey.17 In 1671, the little community had to give up their house but a new abbey was secured in Rue St Jacques. It would serve as home to the Ypres community for the next 243 years.

To expand the community, Abbess Beaumont entered into negotiation with the Abbess of Pontoise, Anne Neville. Abbess Beaumont had hoped that if she surrendered the Ypres foundation to the community in Pontoise, ‘Ypres would be supplied by subjects from them and so by consequence to be by consent of all for future times to be dependant [sic] on that of Pontoise.’18 No agreement was reached and Abbess Beaumont subsequently approached the Paris community for help in the matter.19 According to Abbess Neville, in 1681, ‘My Lady Marina [Beaumont] made conditions with the Benedictine Dames at Paris and took two of theirs away with her … [and] by the favour of friends my Lady Marina procured some good charities and a yearly pension from the King of France, so she and her company returned home with much joy.’20

The Irish Dames of Ypres

Encouraged by support from the community in Paris, the Dames of Ypres became more optimistic for the future of their foundation. However, this period of tranquillity was short-lived. In 1682, Abbess Beaumont died and confusion around the affiliation of the house emerged. According to the Ypres Annals:

The Nuns of Ypres, discontented with the translation of their house, informed the Community of Gent of Lady Beaumont’s transaction. Lady Knatchbull, then Abbess of Gent, engaged Lady Caryl, Abbess of Dunkirk, to go to Ypres in order to keep the house for the Congregation, to take with her sufficient subjects to elect an Abbess for a Community of Irish; as she always intended that the house of Ypres should serve for that nation …21

The Dames from Paris were forced to relinquish their claims on Ypres and they returned to their Mother House. The annals record:

As soon as Lady Caryl [Abbess of Dunkirk] received the account of Lady Beaumont’s death (which happened on 27 August 1682), she came to Ypres, with four of her religious, two of whom being Irish, she desired they should join the Nuns of Ypres house and elect an Abbess; that the person elected was to be chosen in quality of the first Abbess of an Irish Community …22

The Abbess of Ghent, Abbess Knatchbull, directed that the Benedictine filiations of Ghent send some of their professed Irish-born religious to complete the foundation in Ypres. Among the first Irish Dames of Ypres were Dame Ursula Butler (Ghent); Dame Mary Joseph O’Bryan (Dunkirk) and Dame Mary Joseph Butler (Pontoise).23 On 19 November 1682, Dame Flavia Carey was appointed Lady Abbess of the Irish Benedictine foundation in Ypres, henceforth ‘dedicated to the Immaculate Conception of the Blessed Virgin, under the title of Gratia Dei’.24 From this time, the community in Ypres became known as De Iersche Damen (the Irish Dames).

Two Dublin Foundations, 1687–9

Finally established in Ypres, the pioneering nuns set about securing the future of their foundation. There were several expeditions to Ireland, to gather pupils for their school and postulants for their novitiate. In 1684, Dame Joseph Ryan returned from one such expedition with six young girls for the school and two postulants and the future must have looked promising.25 The impact of penal laws on Irish Catholics had caused those who were wealthy to send their daughters abroad for their education. Dame Joseph Ryan knew that the school could attract more young Irish women and she embarked on another journey, questing for vocations in Ireland.26 However, while she was away, the community suffered a setback when the Lady Abbess, Dame Flavia Carey, died. There were only three choir nuns in the community at the time and the Ypres nuns were required to obtain assistance from the other Benedictine houses in order to appoint a successor.27 Dame Mary Joseph Butler was subsequently elected Lady Abbess, a position which she retained until her death in 1723.28

Dame Portrait of King James II.

Meanwhile, during her travels in Ireland, Dame Ryan learned of the election and was displeased. She may have expected the election to be postponed until her return or she may simply have not supported Butler’s appointment. In any case, Dame Ryan decided not to return to Ypres. Instead, she petitioned the Archbishop of Dublin, Dr Patrick Russell, for permission to establish a foundation in the city. The recent succession of the Catholic King James II to the throne would have suggested to Dame Ryan that the time was perfect for the establishment of a Benedictine house in Ireland.29 At the time, Benedictine foundations were autonomous and independent, subject only to the jurisdiction of the local bishop. Dame Ryan had made an earlier attempt to establish an Irish foundation in Dunkirk and still harboured a desire to establish her own monastery. Following the granting of formal approval from Bishop Russell, Dame Ryan obtained premises in Channel Row and began her Benedictine foundation in 1687.30 Unsurprisingly, back in Ypres, Lady Abbess Butler was extremely critical of Dame Ryan’s actions and the subsequent loss of potential students and postulants. The situation undoubtedly became even more difficult when, in 1687, Lady Abbess Butler was invited to establish another foundation in Dublin.

In 1685, James II became King of England and Ireland, following the death of his brother, Charles II. The succession of James II was widely welcomed by Catholics in Ireland and England, including the Benedictines. Indeed Abbess Knatchbull, at Ghent, carried on a correspondence with both James II and his wife, Mary of Modena.31 She was just one of many nuns involved in Jacobite support, at a time when ‘religious women’s spiritual patronage was highly sought after at the English court’.32 The nuns were confident of the king’s support following his accession, and – despite the brevity of his reign – they were not disappointed: the Catholic king directed the lord lieutenant, the Duke of Tyrconnell, to invite the Irish Dames of Ypres to come to Dublin.33

Suitable premises were found on Great Ship Street and were to be given to the community rent and tax free, and James II promised £100 a year for the maintenance of the nuns and the convent.34 Before the nuns left Ypres, Tyrconnell had written to the Grand Vicars of Ypres requesting that the abbey be retained there in case the foundation in Dublin did not succeed.35 Because the numbers in the community in Ypres were still small, four nuns from Pontoise were selected to lead

the foundation: Dame Margaret Markham, Dame Mary Lawson, Dame Anne Neville and Dame Susan Fletcher.36 They arrived in Dublin in late September 1687 and took possession of the little convent in Great Ship Street which had been acquired for them by Tyrconnell.37 In 1689, they were joined by the Irish Dames from Ypres: Lady Abbess Butler and Dames Barbara Philpott and Placida Holmes.38

Portrait of Lady Abbess Mary Joseph Butler, 3rd Abbess of Ypres (1686–1723).

Abbaye des Bénédictines Irlandaises, Ypres (Lithograph, Bruges).

The convent and school in Great Ship Street had not been in operation for more than two years when political and social unrest forced the nuns to abandon their mission. Although the Duke of Ormonde, a distant relation of Lady Abbess Butler, had promised protection of the Irish Benedictines, Lady Abbess Butler was determined that they should return to Ypres.39 Acceding to his cousin’s wishes, the Duke of Ormonde obtained safe passage for the nuns from Great Ship Street and they returned to Ypres on 23 July 1690.40 Around the same time, Dame Ryan’s convent in Channel Row was also forced to close by the Williamite forces. While Lady Abbess Butler returned to the convent in Ypres to try to rebuild the Benedictine foundation there, Dame Ryan remained in Ireland hopeful that circumstances would change. However, she eventually returned to Dunkirk where she died on 7 September 1719 at the age of ninety-two.41

Letter of permission to Dame Mary Joseph Butler to leave Ypres for Dublin (1688).

Letter of permission to Dame Mary Joseph Butler to leave Ypres for Dublin (1688).

Funeral Oration of King James II (1702).

The Irish Dames of Ypres, 1690–1914

On returning to Ypres in 1690, Abbess Butler was faced with the difficult challenge of trying to rebuild the Irish foundation there. According to the annals of the Benedictine convent in Ypres:

After a long and dangerous voyage both by sea and land they at length arrived at Ypres, and entered their old house, where Lady Butler led a most solitary life … For five years she [was] alone with four lay sisters, and in … extreme poverty … resisting the solicitations of her family, and even the Bishops, to sell the house and live at her ease wherever she chose; but her heroic soul, confiding in Providence, would not abandon the work of God …42

In 1695, four young women were admitted to the convent in Ypres as novices. However, only two, Dame Arthur and Dame Josepha O’Connor, were professed in December 1700. According to the annals, ‘Notwithstanding her want of subjects she had the resolution to dismiss the other two, not finding them endowed with the spirit of their state.’43 This dismissal is even more surprising when it seems that the ‘Queen of England had promised to provide for their maintenance’.44 Indeed, Mary of Modena had a strong devotion to the Irish Dames of Ypres. Other benefactors of the period included Pope Innocent XII and the King of France.45

Over the next couple of decades, the little community in Ypres gradually grew and its future was more secure by the time Lady Abbess Butler died on 22 December 1723. For the next 117 years, the position of abbess was held by Irish-born nuns: Lady Abbess Butler was succeeded by Lady Abbess Xaveria Arthur (1723–43); Lady Abbess Magdalen Mandeville (1743–60); Lady Abbess Bernard Dalton (1760–83); Lady Abbess Scholastica Lynch (1783–99); Lady Abbess Bernard Lynch (1799–1830); and Lady Abbess Benedict Byrne (1830–40).46

Lady Abbess Bernard Lynch, 8th Abbess of Ypres (1799–1830).

Benedictine Abbey of Ypres (n.d.).

Nun walking in the gardens at Benedictine Abbey of Ypres (n.d.).

Nun kneeling in Choir at Benedictine Abbey of Ypres (n.d.).

Nun walking in the grounds of Benedictine Abbey of Ypres (n.d.).

Two nuns in corridor at Benedictine Abbey of Ypres (n.d.).

The Ypres convent developed a reputation for education and ran a successful boarding school. Most of the young girls sent to board there would have been the daughters of members of the English and Irish Catholic upper ranks, who were deprived of Catholic schooling at home. In part because of its series of Irish-born abbesses, Ypres became known as a convent that attracted Irish families. For example, there is some possibility that Nano Nagle, who would later found the Sisters of the Presentation of the Blessed Virgin Mary (PBVM), was sent from Cork to be educated in Ypres in the early eighteenth century.47 The Ypres community spoke and taught through English, making the school well suited to Irish families like the Nagles. The rate at which Irish girls were sent to Ypres slowed from the start of the nineteenth century, however. At that point, with the relaxation of relevant penal laws, convents were again being established in Ireland. Orders such as the Ursulines (OSU) and the Loretos (IBVM) were opening boarding schools for the daughters of the Catholic elite in Cork and Dublin. Loss of income as a result of the decrease in Irish pupils was felt in Ypres: in 1784, Lady Abbess Lynch wrote several times to Teresa Mulally in Dublin, asking Mulally to ‘procure an encrase in pensionners’ for the Ypres school.48

In 1840, Lady Abbess Byrne was succeeded by an English-born Dame, Lady Abbess Elizabeth Jarrett (1840–88), thus bringing to an end the era of Irish Abbesses at the Benedictine Abbey in Ypres.49 For a period under Dame Jarrett’s term as Abbess, there were no Irish-born Dames living in the community. In 1854, Dame Joseph Fletcher arrived in Ypres and ‘united the community again to “old Ireland”’.50 Lady Abbess Jarrett died in September 1888 and was succeeded by Dame Scholastica Bergé (1890–1916).51 Under Lady Abbess Bergé, a ‘stream of vocations … [began] to flow again’ and ‘the daughters of Erin [found] their way once more to the Convent of the Irish Dames, the only Benedictine convent which Irishwomen can call their own’.52 In the absence of any records from the Ypres monastery, it is impossible to say exactly who these Irishwomen were; however, it is reasonable to suggest that they were young women who had been educated by teaching sisters at some of the many hundred convent schools that spread across Ireland in the mid-nineteenth century.53 With increasing vocations, a period of stability and growth followed.

Cellar plan, Benedictine Abbey of Ypres (n.d.).

All of this was shattered when, in July 1914, the First World War broke out.

Pupils dressed for pageant at the Benedictine Abbey of Ypres (n.d.). Overleaf: Benedictine Abbey of Ypres after the bombing in 1914.

From left to right: Sr Dorothy Ryan, Sr Noreen Gallagher, Sr Genevieve Harrington, Mother Máire Hickey, Sr Aidan Ryan, Sr Magdalena FitzGibbon, Sr Marie Genevieve Mukamana, Sr Karol O’Connell, Sr Mary Jiao

From left to right: Sr Noreen Gallagher, Sr Aidan Ryan, Sr Karol O’Connell, Sr Marie Genevieve Mukamana, Mother Máire Hickey, Sr Genevieve Harrington, Sr Magdalena FitzGibbon, Sr Dorothy Ryan, Sr Mary Jiao