Lindsey Earner-Byrne's absorbing and sensitively written monograph is based on a collection of 4,343 letters written to the Roman Catholic archbishop of Dublin, Dr Edward Byrne, between 1922 and 1939. These fascinating letters were penned by those in need and hoping for the archbishop's charity. This rich, and quite rare, collection captures voices of the poor rather than more-commonly found voices describing the poor. Earner-Byrne justifiably privileges these voices throughout, as short quotes, lengthy excerpts, images of letters, and chapter titles and sub-titles. What emerges from this excellent work is a clear sense of the difficult and trying circumstances in which thousands of Irish inhabitants found themselves, as they describe the harsh realities of their lives and their lived experiences of poverty.

The letters are the main focus of each of the six thematically arranged chapters, except the first one, which considers the political, social and economic context of post-independence poverty. Of the letters in the collection, 40.4 per cent were written by women, 31.5 per cent by men, and 0.3 per cent by married couples. An additional 23.8 per cent were written by priests on behalf of others. Most originated in Dublin, although 16.1 per cent came from outside the capital, or even outside Ireland. Earner-Byrne skilfully and engagingly interrogates the letters for their silences, what was underlined or otherwise highlighted, what was implied, what was repeated to ensure that it was heard, and the order in which the stories were narrated. She observes: ‘To beg successfully the writer had to employ all the social skills of a negotiator, all the cultural savvy of a poet and the creative stamina of a storyteller’ (p. 91). This is an account of storytelling; no doubt some untruths reached the archbishop, but we should not assume that descriptions of hardships and lived realities were exaggerated. Earner-Byrne, and others who have used pauper or charity letters, have convincingly argued that such records are no more unreliable than other historical sources. These extraordinary letters sent to the archbishop are usefully placed in a wider context of ‘strategic writing’ (p. 13) in other time periods and locations, making the book, and especially chapter two on the appearance and characteristics of the sources, a must-read for scholars working with similar material.

Chapter five considers the mental, physical, emotional, financial and other costs of poverty. Those who wrote to the archbishop make clear feelings of shame, defiance, resilience, justifications for and interpretations of their circumstances, and how poverty shaped their behaviours. Some had sought other assistance, from such organisations as the St Vincent de Paul society, or were in receipt of some form of (inadequate) state support. Given their audience, it is unsurprising that many writers stressed their Catholic faith; some described shame at having to attend mass in substandard clothing or their inability to attend at all due to lack of clothes, the sacraments received by their (often many) children, or sodality membership. Paul H. who wrote of his gambling addiction successfully pleaded for a religious medal to aid him in resisting temptation, as well as £30 to clear his debt (p. 68). Some wrote of offers of Protestant help that had been refused thus far, or even explicitly threatened conversion.

Chapter six, which examines correspondence from priests, further explores characteristics of the ‘deserving’ poor. It demonstrates the significant role played by the priest, who formed opinions of individuals and households based on local gossip and his own impressions. Unmarried male clergymen were, Earner-Byrne observes, ‘little qualified to understand the lives they encountered in their parish, particularly the lives of complex, large and impoverished families’ (p. 248).

The archbishop decided who would receive charity. Although, Earner-Byrne points out, the outcome is regularly noted on the letters, the decision-making process is not. The marked differences in monetary amounts granted depended on class, threatened conversion, or other factors, but the archbishop's rationale is not always easy to determine. The footnotes might have included the outcome in cases where this is known. Many writers received no aid, others received a small amount, part of a patchwork cobbled together from multiple sources. Successful writers cleared debts, paid overdue rent, reclaimed pawned goods, ate, clothed themselves or their dependants, or otherwise benefited. Returned migrant Richard B. sought £73 to bring his wife and children home from Australia. The noted outcome, ‘Family brought home’, unequivocally demonstrates that this source of aid could have a profound impact (pp 147–9).

Undoubtedly, Lindsey Earner-Byrne has produced a model for social history. Her nuanced analysis of this fascinating collection is skilfully and perceptively written. The author allows the harrowing and haunting stories, and the personalities of writers, to emerge strongly, but also allows space for the reader's reflections. The stories are of course incomplete but the letters that passed through the archbishop's hands capture the harsh realities of being poor in Ireland in the 1920s and 1930s.