Obituaries
Rev. Richard McGarrity, S.J., former associate vice-president of academic affairs at Marquette and Hibernian, died on October 26, 2009. From 1971 to 1977 Father McGarrity was assistant professor of marketing at Marquette, followed by a tertianship at Regis College in Toronto. He returned to Marquette as assistant vice-president for academic affairs, later becoming associate vice-president, and remained in that position until 1999. He was also a hall minister at Schroeder Hall for more than 20 years and chaplain of the men's tennis team. In 1999 he was assigned to be president of the Jesuit Partnership in Milwaukee. Father McGarrity will be greatly missed.
The Brothers of the AOH Milwaukee Division will participate in a prayer service at the visitation or wake of members who indicate their desire to have such a service. Members who wish to have their names added to the list should contact:Uachtarain@aohmilwaukee.com
The following Brothers have indicated their agreement:All cultures have rituals related to death. In Ireland, especially before the 20th century, the rituals involved in preparing and burying the body were performed at home in a manner handed down for centuries. Perhaps nowhere else in their culture have the Irish been quite as true to their ancient Celtic inheritance as in their communal customs involving death. The time between death and burial (or, in later times, when the body was turned over to the Church for burial) was generally known as the Wake; during this time someone needed to be "awake" with the corpse at all times. The corpse was never left unattended or in the dark, as this was thought to be a sign of the worst sort of disrespect. Traditionally, the Wake lasted three days, so that friends and relations could gather to mend the tear in their lives caused by the loss, as well as to confirm that the deceased was really dead.
The woman of the house, or the nearest female relative, would take charge after a death occurred. The dead would be washed, dressed, and laid out in good clothes that may have been purchased just for this occasion years ago. Likewise, even the tombstone and even the coffin might have already been obtained. Neighbors and children would be sent to tell the news to the community. They would also be sent to tell any bees or cows that the deceased might have owned, lest the creatures might become upset and leave the farm. Only after this could the "keening" and the proper mourning begin.
Wakes were more of a celebration of the timeless cycle of life and death, however, than they were an aspect of mourning. Food, tobacco, and drink were provided, of course, and music, song, and storytelling were expected. "Wake games," feats of strength, wrestling, and practical jokes were an important part of a "proper send-off." Professional mourners might be hired, or a poet could be commissioned to write a fitting dirge, if the family could afford it. Keening is more than crying; it is praise and lament for the deceased. In the past, professional keeners and bards were hired to recite the genealogy and virtues of the dead and to lead the mourning. "Sing a song at a wake and shed a tear at a birth" was a common Irish saying. Songs, games, and stories were sang, played, and told to celebrate the life of the deceased and the continuation of life among the survivors. When a priest would come by, however, the guests would usually tone down the revelry.
Upon entering the wake house, a visitor would first go to the corpse and say a few prayers for the soul's repose. Then, the visitor would greet the family. The traditional phrase was "I'm sorry for your troubles." There would be no mourning in the house until the body has been properly prepared, or the Devil or the fairies might catch the soul before the angels do. Clocks were stopped at the time of death as a sign of respect. Mirrors were covered or turned to the wall.
The drinking of whiskey and poteen has long been a part of the mourning process. It was not moderate. Likewise, tobacco smoke was thought to "purify" the air and relax the mourners. Other food and drink was provided as the household was capable. Neighbors would contribute as needed, for a good feast was considered a sign of respect. Salt was also provided, as a charm against evil.
Both the British Government and the Church tried to suppress many aspects of the Wake, as the Government feared rebellion might be planned at such a gathering, and the Church thought the revelry to be unseemly. These efforts were largely unsuccessful, however.
