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Appendix 1: Library Lists

CATALOGUE OF BOOKS POSSESSED IN 1491 BY THE FRANCISCAN FRIARY ATYOUGHAL

From: James Coleman. 'A Medieval Irish Monastic Catalogue,' Bibliographical Society of Ireland 2. no. 6 (1925): 111-20.

Quinque missalia. atque tria alia missalia. Legenda bipartita. Quinque psalteria. Duo gradualia nova. Istud martirilogium cum generalibus rubricis. Necnon antiquam martirilogium. Unum grande antifonarium. Una Biblia tripartita. atque alia parvae quantitas. Opusculum bonaventurae. Legenda Aurea. Diadema Monachorum. Item qui dicitur 'Mamotractus Liber.· Item qui dicitur 'Papias.· Liber concordantium. Nicholaus de lira super vetus et novum testamentum. Monitia ejusdem super sac ram scripturum. Summa Astexani. Liber qui dicitur vita Christi secundum Ledulfum. Epistolare Jeronimi. Magister Istoriarum. Racionale divinorum. Bonaventura super sententias. Epistolare beati Gregorii papae. Tractationes de Gersono. Istoria ecc1esiastica. Breviarium de temps. nee non psalterium in uno volumine. Speculum istoriale secundum Vincentium ordinis predicatorum. Una pars Psalterii. Apologia pauperum sancti Bonaventurae. Liber Recomendaconum secundum scripta ordinis. Liber qui dicitur Petrus de aurara. artis versificatoriae.

145

146 The Reformations in Ireland

Flores francisci. Quatuor Evalgelistae glossati. Bartholomeus de proprietatibus verum. Petrus de tharacum super secundus (of St Thomas Aquinas). Ezechiel glossatus. Liber devotus, in quo continentur multa suffragia sanctorum, necnon

Richardus Heremita. Expositiones regularum theologicarum. Unum volumen in quo continentur parabolae Salamonis, Libri sapientiae,

canticorum, Ecclesiastes, Ecclesiasticus, necnon quidam grammaticus tractatus artis versificariae.

Secundus Secuniae sti. Thomae de Aquino. Thomas in prima parte summae. Thomas in tertia parte summae. Magister sententiarum. Compendium theologiae. Postille super Marcum et epistolae paula ad Romanes. Apparatus quondam summa Remundi fris Stephani de bany, ministri hybemie. Philosophicus in mutis tractabus et specialitur in quinque libris topicorum. Summa de virutibus. Postille super Danialem secundum Nicholaum de lira. Postille super Y sayam prophetam ad Ezechialem prophetam. Penitentiarum Magistri bartholomei. Summa Magistri godfridi domini papae subdiaconi. Liber quartus sententiarum et qauedam sennones. Quidam libellus in quo continentur multa vocabula compendiosa. Summa de virtutibus.

Incipiunt:

Sermones Apt. ad Predicationemfaciendum

Sermones beati bernardi. Sermones leonardi de Utino. Sermones dominicales pertotum annum. Diversi sennones in uno derelicto libello. Sermones januensis super evangelia dominicalia. Sermones, Roberti de licio. Sermones dominicales Magistri Jacobi de Iosanna.

Gregorius in Moralibus. Summas fratris Remundi. Gregorius in dialogo.

Appendix J 147

Summa qui dicitur centiloquium quondam fratris Johannis Wabergen ministri hybernie.

Quidam juridicus liber super decretales collectus. Quidam libellus qui dicitur secundum Albertum speculum, et textus libri Job. Liber decretalium. Quidem liber qui procedit super omnia vocabula obscura saerae Scripturae

a genesi usque sapientiae. Apparatus Magistri Johannes de authon super eonstitutiones oetoboni. Quidam caternus pro arte musica aptus. Libri philosophica declarat per magi strum Walterum Burley, neeno termini

philosophiae cum octo libris physicorum. Summa disciplinatis et xii abusiones c1austri. Discipulus ad magistrum. Tractatus de miseria condition is humanae editus ab Innocentio papa tertio,

cum qui bus istoriis provinciae hyberniae.

SEQUUNTUR libri juris canonici:

Decretum gratiana cum suo apparatu. Decretales cum additionibus. Panormitanus. Sextus liber decretalium. Dominicus super sextum. Sanctus Bonaventura super quatuor libros sententiarum, simul cum texto,

in duobus voluminibus, impressa in papiro.

SEQUUNTUR libri quidam pro usu Maurieii Hanlon:

Unum breviarum, missale, et diumale. Summa Angelica, sermones jacobi de voragine. Sermones Roberto de Iicio. de laude Sanctorum. Sermones viginta dominicales. Preceptorium Nider. Boecius. Confessionales Antonini. Sanctus Thomas de compendo. Breviloquium Sancti Bonaventurae. Dorpili super sententia.


Bibliotheca, quattuor nov is sima, Pectorale passionis vel ali us Iibellus de passione, omnes impressione in papiro.

Haec sunt nomina Aliorum Iibrorum, 1523.

Speculum minorum. Liber meditationem sancti Bonaventurae cum ali us meditationibus. Cronicus geraldinorum. Gerson in parvo volumine. Sennones disciplini. Breviarum. Missale. Biblia. Vita Christi secundum Bonaventura. Breviarium romanum. Quatuor novissima. Missale et quidam Iiber devotiones et declarationes. Sennones Pauli Wan de tempore. Sennones Michaelis lochmayr de festis. Sennones thesauri novide tempore et festis. Sennones per alium de tempore et festis. Sennones de Iicio de tempore. Decretales. Missale parvum de impressione. Actus beati Francisci. Antidotarius animae qui fuit per lohannem Paule. Parvus liber manuale. Liber miseriae condition is humanae. Quodlibeta Thomae de Aquino de impressione. Boecius. Preceptorium Nider. Summa vocabulorum cum expositione in lingua teutonica. Gesta Romanorum. Tres tractatus Bonaventurae. Missale de impressione. Sermones quondam Richardi Flemeng ... contra.

Appendix 1 149

LIBRARY LIST OF THE EARL OF KILDARE

From: John T. Gilbert, 'MSS of His Grace, the Duke ofI.einster,' Ninth Report of the Royal Commission of Historical Manuscripts, Part 2 (London: Stationery Office, 1884),288-9.

Hec sunt nomina librorum existencium in libraria Geraldi, Comitis Kildarie (c. 1510).

Hugo de Vienna super iiij Evangelistas. Tria voluminia Cronice Anthonini. Tria voluminia operis Sanctae Anthonii cum glosa. Quatuor partes Nicholai de Lyra. ugo de Vienna super psalterium. Jacobi Locher opera poete laureati. Opus Comelii Vitelli poete. Virgilis cum iiij commentis. Tabula utillissima super Lyra. Juvenalis cum glosa. Theodulus cum commento. Dyalagus Sancti Gerogii. Boecius de Consolatione Philisophia. Virgilis cum glosa. Therencius. Fasciculus Temporum. Liber Cronice in pergameno. Accidens. Portiforium. Liber Alexandri deauratus.

The Cronicles of England in Frenche. A French hoke in parchment. The trye of battails. Parte of the Bible in French. The Cronicles of Fraunce in French. Maundvile in French. Lalas damour de viegne. I.e Brevier dez Nobles. I.e quatre choses toutz cestz ou un lyver. I.e Tryumph de Damez. A boke of Farsses in French.


English: The Polycronicon. Bocaas The Fall of Princes. Arthur. The Siedge of Troy. The Cronicles of England. The feetis of annes of chyvalry made by Christyn de Pyce.

Irish: Saltir Casshill. Saint Beraghan's boke. Another boke wherein is the begynnyng of the Cronicles of Irland. The Birth of Christe. Saint Kateryn's Lif. Saint Jacob his Passion. Saint George his Passion. The Speech of Oyncheaghis. Saint Feghyn his lif. Saint Fynan his lif. Brislagh my Moregh. Coucullyn's Actes. The Monkes of Egiptes lif. Foilfylmey. The vii Sages. The Declaracion of Gospellis. Saint Bernarde' s Passion. The History of Clan Lyre. The leching of Kene his legg. Cambrensis.

Boks remayning in the lyberary of Geralde FitzGerald, the xv day ofFebruarii, Anno Henrici, viij.xvii. (A.D. 1525-6).

Furst: Latin Bokys Hugo de Vianna super librum Mathei. Hugo de Vienna super Psalterium. Tria voluminia operis Sancti Anthonii. Tria voluminia Cronice Anthonini. Diallogus Sancti Grigorii. Tabula utillissima super Liram. Ueirgilius cum glosa. Jacobi Locher Philomusi poete epigramata.

Appendix 1

Opus Cornelii Vitelli poete. Virgilius, cum quatuor commentarius. Vocabula Juris. Juvenalis cum glosa. Theodatus cum commento. Boecius de Consolatione Phylosophye. Ortus Sanitatis. Therencius. Fasciculus Temporum. De Diversitate A vium. Liber Cronice in pergameno. Liber Alixandre Maugne. Ordinale. Summa Angelica. Caliopinus. Ortus vocabulorum et medulla gramatici. Comentaria Sesaris. Vegesius. Uthopis Mori. Hympni Andree poete. Novum Testamentum. Cambrencis de Topografia. Laurencius Valla. Biblia. Cronica Cronicorum.

Yett: boks in the liberary - Item, French boks: Scala Cronica, - in Kyldare. Frossart iiii voluminis. Anguiran ii volumis. Lez illustracions de Gaule et singularites de Troy. Lanncelott du lake, iii volumis. De la Terre Saincte. Ogier Ie Danois. Larbre des Bataillis. Ung autre libre en France is en parshemyn. Ung partie de la Bible. Leis Cronikis de France. Mandavile. Lalace damore devine. Le Brevier des Nobles.

151


Le Catir Chosis en ung volume. Le Triumph des Dames. Ung liber des farsis. Le Legent de Touts Saincts. Leze triumphis de Petrarke. Le Geardyn de Plesance. Le Romant de la Roise et Mathiolus. Ung abreviacion de la Bible. Le swonge de virgi... Ercules. Enchiridion. Vincent Istoriall. v volumis. La i. volume de la Biblia. Saynt Austen de Civitate Dei ii volumis. Polipomen Saint Jerome en parchement. Les Croniques de la Grande et Petit Bretaine. Lemethamorphoze. Josaphus de la Battaile Judick. Oraste in ii volume. Le Graunte Boece. Le ii et iii decade de Titus Livius. i Cronicke de Fraunce. en parchement. Les Commentaris de Sesar.

Yet: Boks. - Englysh Boks Furst: Polycronycon. Bockas. - Arthur. The Sege of Thebes. The Croniklis of England. Cristian de Pise. Camberens. The Distruccion of Troy. The Sege of Jerusalem. The Enaydos. Charlamayn. The Sheperdis Calendar. Gesta Romanorum. Troillus. Caton de Senectute et de Amicisia. The Ordre of the Garter. The Kyng of England his answer to Lutter.

The Sege of the Roodis. Littilton his Tenors.

Appendix J 153

Sir Thomas Moore his booke Agayns the new opinions that hold agayns pilgremags.

Regimine Sanitattes. An olde booke of the Croneklys of Englond.

LIBRARY LIST OF ARCHBISHOP PIERS CREAGH

From: Canice Mooney, 'The Library of Archbishop Piers Creagh,' Reportorium Novum I, no. I (1955): 117-39.

'Inventory of the books and other goods left in the year 1676 to the convent of St Isidore's for safe keeping by the Most Reverend and Most Illustrious Piers Creagh, Bishop of Cork.'

Disquisitionum magicarum libri sex authore Mar. del Rio. Imma. conception is b. m. v. auctore Luca Waddingo. S. Cone. tridentinum. Biblia Sacra. Noti[t]ia conciliorum auth. Cabasutio. Melchiores Cani opera. Reginae palatium sive exercitationes orationae. Prima S. Thomae. Secunda S. Thomae. Tertia pars Summae S. Thomae. Vite dei pontifici di Platina. Summa Becani. The history of Ir[e]land in 2 tomes manuscript. Joannis Megraeli lexicon philosophicum. Tabula votiva appensa tholo S. Scholasticae. Patri Matheoli comment. in 6 libros Di[o]scorides. J. Baptista van Helmont. Plutarchi vitae rom. et graecorum. Calepini dictionarium. Bonifacii 8 vita auth. Joanni Rubaeo. Institutiones juris auth. Lancellotto. Controversiae Tho. Baili angli, italice. Arimimensis Rubicon auth. G. Villanio. Praxis, judiciales auth. Alex. Statico.


Formularium terminorum secundum ritum roo curiae. Synopsis theol~gica auth. Hacquetto. Vita S. Anselmi epis. iucensis. Constitutiones synoda1es a S.D.N. Clem. Basis totius moralis theologiae auth. Mercoro Ord. Praed. Vita del servo de Dio Hyppolito Galantini fiorentino. Vita di S. Silao vescoro Irlandese, il di cui corpo si conserva a Luca. Adagia studio Pauli Manutii. Autolici sphaera de graeco in latin urn. Aavi Josephi opera quae extant, 3 volumina. Synopsis philosophica auth. Haquetto. A guide to Heaven. Meditationes Busaei. Dlustrium poetarum flores. Prattica spirituale per sollevar I'anima della monaca a Dio. Lucii Florii historiae. Brevis notitia eorum quae sunt scitu necessaria confessariis. Plauti comediae. Thesaurus sacrorum rituum auth. Claudio Arnoldo. Combattimento spirituale. In[di]rizzo per la prima communione. A treatise of the sacrament of penance. Catullus, Tibullus, Propertius, Horatius, Boetius. Prattica della vera divotione. Juvenales et Persius. Janua aurea linguarum. N. Clenards institutiones in linguam graecum. Exercitatio linguae latinae auth. Lud. Vives. Discorso di Gios. Campani intorno ai suoi orioli. Defensio juris episcopalis et libertatis qua fideles &C. De SS. Trinitate ex antiquorum Hebraeorum testimoniis &c. De vita et dictis antiq. philosop. auth. Guallensi. Meditationes Lud. de Ponte. Caelestini Gucchiardini mercurius campanus. Epitome ann. eccles. Baronii auth. Lud. Aurelio, 3 volumina. Predicche varie del Vieira, S.J. The angel guardian's clok. Le poverta contenta. Ordo romanus perpetuus. Paradisus gloriae. Ed. Campiani angli.

Appendix 1

The scales of commerce and trade. Titi Livii historia. Poetiche diarie del Loresino. L'uffico di Scaleo di M. Domenico. Homeri Odissea et Iliadis, libri tres. Sphaera J. de Sacro Bosco. Lettere del Card. di Bentivoglio. Hebdomada meditandae aeternitatis. Summa aurea sive armilla nuncupata. J. Dispauterii. Terentius. Meditations of St. Augustin. Aristotelis opera omnia. La vie et Ie royaume de J.C. Introductio in Aristotelis logicam. De graecae dictionis idiotismis. Conclusiones ex Summa S. Thomae. Ho. Turselini epitome historiarum, 2 volu. Laertius de vitis philos. Vita, gesti, costumi e dottrina di M. Aurelio imp. Catulli et Horatii opera. La geographie royale du P. Labbe. Sandoleti epist., libri 16. Demosth. oratio de corona, graece et latine. Phillipus Decius de regulis juris. Loci argumentorum legales &c. Apologia Rob. Berlarmini.

The following was written later than the rest: Cambrensis eversus. Thesaurus bibliorum. The dolefal fall of Andrew Salle. Caranza di conc[i]liis. Betlarmini to. I et 2, tertius et 4. Bonacinae, 3 votu. Un baule con diverse scritture dell'agenzia del clero d'Hibernia.

155

Appendix 2: Maps

TRADITIONAL IRISH DIOCESES •

156

Provincial boundaries

Diocesan boundaries

Archbishoprics TI1AM

Appendix 2 157

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Notes

INTRODUCTION

I. If a population's religious preferences did not match that of their ruler, a leader might convert (as in the case of Henry IV of France) or be deposed (as was Mary Stuart in Scotland) or even abdicate (as happened with Christina of Sweden in the seventeenth century), but the long-term stalemate which prevailed in Ireland was unprecedented anywhere else in Europe.

2. The Protestant Church of Ireland today claims the allegiance of only 3 percent of the Republic's population.

3. 'Poyning's Law,' a statute enacted in 1494, required the approval of the English King and Parliament before the Irish Parliament could be convened.

4. Such opposition as was voiced came from the lower house of clerical proctors, who were quickly silenced. See Steven Ellis, Tudor Ireland: Crown, Community and the Conflict of Cultures. 1470-1603 (London: Longman, 1985), 194-5.

5. A good example of this sort of change would be Norway or Iceland, where Danish Lutheranism was imposed over stiff local resistance on a 'peripheral' region.

6. Irish historians have long debated this point, particularly the date at which one can definitely say that the Reformation had failed in Ireland. See especially Brendan Bradshaw, 'Sword, Word and Strategy in the Reformation in Ireland,' Historical Joumal21 (1978): 475-502; Nicholas Canny, 'Why the Reformation Failed in Ireland: Une Question Mal Posee,' Journal of Ecclesiastical History 30, no. 4 (October 1979): 423-50; Karl Bottigheimer, 'The Failure of the Reformation in Ireland: Une Question Bien Posee,' Journal of Ecclesiastical History 36, no. 2 (April 1985): 196-207; and Alan Ford, The Protestant Reformation in Ireland. 1590-1641 (Frankfurt am Main: Verlag Peter Lang, 1985).

7. Three studies which highlight current historiographical debates in the field of Reformation Studies are: Euan Cameron, The European Refonnation (Oxford, Oxford University Press, 1991); Hans R. Guggisberg and Gottfried G. Krodel, eds, Archiv for Reformationsgeschichte, Special Volume: The Refonnation in Germany and Europe: Interpretations and Issues (Dusseldorf: Gtitersloher Verlagshaus, 1993); and Thomas A. Brady, Jr., Heiko Oberman and James D. Tracy, eds, Handbook of European History, 1400-1600: Late Middle Ages, Renaissance and Refonnation, 2 vols. (Leiden and New York: E. J. Brill, 1994).

8. For a now-classic discussion of the interconnections between religious and social history see Robert Scribner, 'Is There a Social History of the Reformation?,' Social History 4 (1976): 483-505, and the same author's 'Religion, Society and Culture: Reorienting the Reformation,' History Workshop 14 (Autumn, 1982): 2-22.

9. My conclusions are quite different from those of Michelle O'Riordan, The Gaelic Mind and the Collapse of the Gaelic World (Cork: Cork University Press, 1990). Her reliance on literary methodologies and failure to examine the Irish situation in a European context has, in my opinion, seriously marred her interpretations.

158

Notes 159

10. My discussion of the role of the aes dana in Ireland should be placed in the overall context of current scholarship on popular culture, literacy, and intennediary groups in early modem Europe. Studies that have been particularly useful in helping provide this context are Tim Harris, ed., Popular Culture in England, c. 1500-1850 (New York: St Martin's Press, 1995); R. A. Houston, Literacy in Early Modem Europe: Culture and Education. 1500-1800 (New York: Longman, 1988); Barry Reay, ed., Popular Culture in Seventeenth-Century England (London: Croom Helm, 1985); Jonathan Barry, Middling Sort of People: Culture, Society and Politics in England, 1550-1800 (New York: StMartin's Press, 1994); and of course, Peter Burke's seminal work, Popular Culture in Early Modem Europe (London: Temple Smith, 1978) which first raised nearly all these issues.

II. The Irish annals occasionally mention female scholar-elites, but they are exceedingly rare. As in the rest of Europe, the learned professions in Ireland were practically monopolized by men.

12. Patrick Corish, The Catholic Community in the Seventeenth and Eighteenth Century (Dublin: Helicon, 1981) and John Bossy, 'The Counter-Reformation and the People of Catholic Ireland,' Historical Studies 8 (1971): 155-69 both argue for such 'survivalism' but the foundation of their argument, which rests on a functional assessment of religion has been called into question by the more recent work of Robert Scribner and others. See especially, Robert Scribner, 'The Reformation and the Religion of the Common People,' in Guggisberg and Krodel, The Reformation in Germany and Europe: Interpretations and Issues, 221-41.

13. See Bob Scribner, Roy Porter, and Mikuhis Teich, eds, The Reformation in National Context (Cambridge: Cambridge University Press, 1994), chapter 13.

14. See especially Andre Vauchez, The Religion of the Laity (Notre Dame: University of Notre Dame Press, 1993) and La spiritualite du moyen age occidental (Paris: Editions du Seuil, 1975); Natalie Davis, 'From "Popular Religion" to Religious Cultures,' in Reformation Europe: A Guide to Research, ed. Steven Ozment, (Sl. Louis: Sixteenth Century Journal Publishers, 1982), 321-41; Robert Whiting, 'The Blind Devotion of the People': Popular Religion and the English Reformation (Cambridge: Cambridge University Press, 1989); and Eamon Duffy, The Stripping of the Altars: Traditional Religion in England, 1400-1580 (New Haven: Yale University Press, 1992).

15. Bossy's best-known synthesis is Christianity in the West, 1400-1700 (Oxford: Oxford University Press, 1985), but his article 'The Counter-Reformation and the People of Catholic Europe,' Pdst & Present 47 (1970): 51-70, and his foundational (if rather misguided) study 'The Counter-Reformation and the People of Catholic Ireland,' are most pertinent to this study.

16. Delumeau's controversial thesis on Christianization is most explicitly stated in his full-scale treatment, Catholicism From Luther to Voltaire (London: Bums & Oates, 1977). But see also his interesting short essay, 'Au sujet de dechristianisation,' Revue d'histoire modeme et contemporaine 22 (1975): 52-60. A detailed critique of Delumeau's thesis can be found in John Van Engen, 'The Christian Middle Ages as a Historiographical Problem,' American Historical Review 91, no. 3 (June 1986): 519-52.

17. Oberman's contributions in this field are far too numerous to cite more than a sampling. Some of his works that are most relevant to this study include: Forerunners of the Reformation: The Shape of Late Medieval Thought, trans.


Paul Nyhus (New York: Holt, Rinehart and Winston, 1966), The Dawn of the Reformation (Edinburgh: T. & T. Clark, Ltd., 1986), and The Impact of the Reformation (Grand Rapids, MI.: William B. Eerdman's Publishing Company, 1994).

18. Ozment's newer volume Protestants: The Birth of a Revolution (New York: Doubleday, 1991) offers a particularly interesting analysis of confessional change, but his older works, including The Age of Refonn, 1250-1550 (New Haven and London: Yale University Press, 1980) and The Reformation in the Cities (New York and London: Yale University Press, 1975) are, of course, standard references.

19. Other studies that have helped me situate the Irish experience in the context of European Reformation historiography include: Francis Rapp, L' Eglise et la vie religieuse en occident a lafin du Moyen Age (Paris: Presses Universitaires de France, 1971); A. N. Galpem, Religions of the People in Sixteenth-Century Champagne (Cambridge, MA.: Harvard University Press, 1976); Lionel Rothkrug, Religious Practices and Collective Perceptions: Hidden Homologies in the Renaissance and Reformation (Montreal: Historical Reflexions, 1980); William Christian, Local Religion in Sixteenth-Century Spain (Princeton, N.J.: Princeton University Press, 1981); LomaJ. Abray, The People's Reformation: Magistrates, Clergy and Commons in Strasbourg, 1500-1598 (Oxford: Oxford University Press, 1985); Thomas Brady, Turning Swiss: Cities and Europe, 1450-1550 (Cambridge: Cambridge University Press, 1985); Marc Forster, The Counter-Reformation in the Villages: Religion and Refonn in the Bishopric of Speyer, 1560-1720 (Ithaca, N.Y.: Cornell University Press, 1992); David Gentilcore, From Bishop to Witch: The System of the Sacred in Early Modem Terra d'Otranto (Manchester: Manchester University Press, 1992); and Sarah Nalle, God in La Mancha: Religious Reform and the People of Cuenca, 1500-1650 (Baltimore, MD: Johns Hopkins University Press, 1992.

20. Communalism as a defining issue in the acceptance of Reformation thought has a long pedigree, but the most recent debates have centered around Peter Blickle' s study, Communal Reformation: The Quest for Salvation in Sixteenth-Century Gennany (Atlantic Highlands, N.J.: Humanities Press, 1992). The issue of confessionalism as a social and cultural phenomenon was first highlighted by Ernst Zeeden, Die Entstehung der Konfessionen: Grundlagen und Formen der Konfessionsbildung im Zeitalter der Glaubenskiimpfe (Munich: Oldenbourg, 1965). For more recent interpretations, see Heinz Schilling, Konfessionskonflikt und Statbildung: Eine Fallstudie aber das Verhiiltris von religiosen und sowlen Wandel in tier Friihneuzeit am Beispiel tier Grafschaft Lippe (Giltersloh: Gerd Mohn, 1981) and idem, Religion, Political Culture and the Emergence of Early Modem Society (Leiden: E. J. Brill, 1992), and Wolfgang Reinhardt, especially 'Gegenreformation als Modernisierung? Prolegomena zu einer Theorie des Konfessionalellen Zeitalters,' Archiv for Reformationgeschichte 68 (1977): 226-52, and 'Zwang zur Konfessionalisierung?' Zeitschrift for historische Forschung to (1983): 257-77.

21. One cannot help but notice how thoroughly Ireland has been ignored in current Reformation historiography. Such foundational works as Andrew Pettegree's The Early Refonnanon in Europe (Cambridge: Cambridge University Press, 1992) and Robert Scribner, Roy Porter and Mikulas Teich's collection of essays, The Reformation in National Context do not mention Ireland at all, and even the

Notes 161

excellent coverage of Brady, Oberman and Tracy's Handbook of European History only gives us three references to Ireland.

PROLOGUE

I. John O'Donovan, ed. and trans., The Genealogies, Tribes and Customs of HyFiachrach, Commonly Called 0 'Dowda's Country (Dublin: Irish Archaeological Society, 1844),440.

2. A discussion of the sacrality of Irish kingship, and the emblematic use of the white rod as a symbol of power and purity can be found in Herbert F. Hore, 'The Inauguration of Irish Chiefs,' Ulster Journal of Archaeology 5 (1857): 225-6.

3. Two foundational studies on the medieval Gaelic learned orders are Briain 6 Cufv, ed., Seven Centuries of Irish Learning (Dublin: Stationery Office, 1961), and Robin Hower, The Irish Tradition (Oxford: Clarendon Press, 1947). Proinsias MacCana's article, 'The Later Schools of Filidheacht,' Eriu 25 (1974): 126-46 is also especially useful for understanding the changes in the bardic order which took place during the high middle ages.

4. There has been much nonsense written about the supposed connections between the historical Gaelic bardic order and the ancient druids. For a sane discussion of what continuities can, and cannot, be suggested, see Stuart Piggott, The Druids (Harmondsworth, Middlesex, England: Penguin Books, 1974). The same author's Ancient Britons and the Antiquarian Imagination: Ideas from the Renaissance into the Regency (London: Thames and Hudson, 1989) is also quite useful in tracing the antiquarian accretions that have accumulated around the subject.

5. For an interesting conceptual framework of word-magic see Ernst Cassirer, Language and Myth (New York: Dover Publications, 1946), chapter 4. For the specific Irish context, particularly during the early middle ages, Kim McCone's Pagan Past and Christian Present in Early Irish Literature (Maynooth: An Sagan, 1990) is especially useful.

6. For a full discussion of this interconnection, see Chapter 2, below. 7. Fergus Kelly, A Guide to Early Irish Law (Dublin: Dublin Institute for Advanced

Studies, 1988), 46. 8. David Green, 'Early Irish Society,' in Myles Dillon, ed., Early Irish Society

(Dublin: Hely Thorn Ltd., 1954),84. 9. The annals, do, however, provide evidence that occasionally a poet could

overstep the bounds of acceptable behavior and lose his patron's protection. One such case, in 1213, involved an irate poet (Murrough 6 Dalaigh) who took an axe to 6 Donnell's tax-collector. It required much penitence and a number of free poems to restore 6 Dalaigh to the chieftain's good graces. John O'Donovan, trans. and ed.,Annals of the Kingdom of Ireland by the Four Masters, From the Earliest Period to the Year 1616 (Dublin: Hodges, Smith and Co., 1854), 2:179-80.

10. Paul Walsh, ed., Leabhar Chlainne Suibhne: An Account of the MacSweeney Families in Ireland (Dublin: Dollard, 1920),33-4.

II. This was the Council of Drumceatt, held in 575.


12. The two best-known Lives of St Columcille (that of his disciple Adamnan, and the fifteenth-century recension by Manus 6 Donnell) abound with references to Columcille's skill as a seer, and other evidence of his supernatural powers. As kinsmen to the ruling family of O'Donnells, as well as practicing poet and saint, Columcille is a perfect example of the interconnections and interwoven beliefs connecting the Irish saints, poets and chieftains. For an excellent critical edition of the fifteenth-century text, see A. 0' Kelleher and G. Schoepperle, BetM CoLaim ChilLe [Life of CoLumcilleJ (Urbana: University of Illinois under the auspices of the Graduate School, 1918).

13. Proinsias MacCana, The Learned Tales of Medieval Ireland (Dublin: Dublin Institute for Advanced Studies, 1980), 18,22.

14. Kelly, Guide to Early Irish Law, 47. 15. Hore, 'The Inauguration of Irish Chiefs,' passim. 16. For an overview of the late medieval Irish manuscript tradition, see especially

the CataLogue of Irish Manuscripts in the Royal Irish Academy (Dublin: Hodges, Figgis, and Co., 1936-43). .

17. An important study on this subject is W. B. Stanford, Ireland and the Classical Tradition (Dublin: Allen Figgis & Co., 1976).

18. Flower, The Irish Tradition, 10-11. 19. The issue of kingship in Ireland is complex and has generated much debate.

Probably the best general discussion on the subject is McCone, Pagan Past and Christian Present, chapter 5.

20. Nerys Patterson, Cattle-Lords and Clansmen: The Social Structure of Early Ireland (Notre Dame: University of Notre Dame Press, 2nd ed., 1994),245-7.

21. The most complete collection of Irish law codes is D. A. Binchy's monumental Corpus luris Hibernici, 6 vols. (Dublin: Dublin Institute for Advanced Studies, 1978). Fergus Kelly's Guide to Early Irish Law is a more accessible collection, which provides an overview of Irish laws in translation.

22. Compare, for example, the description of life in the Carolingian court in Pierre Riche, Daily Life in the World of Charlemagne, trans. Jo Ann McNamara (Philadelphia: University of Pennsylvania Press, 1978), ch. 12, or that of the Viking chieftains in Gwyn Jones, The Vikings (Oxford: Oxford University Press, 1968), ch. 3, pt. 1.

23. William M. Hennessy, trans. and ed., The Annals of Loch Ce: A Chronicle of Irish Affairs from A.D. 1014 to A.D. 1590 (London: Longman and Co., 1871),2: 355.

24. A very interesting discussion of the role of mythology, history and folktale motifs in the formation of a definable Irish mindset can be found in Proinsias MacCana, 'Early Irish Ideology and the Concept of Unity,' in The Irish Mind: Exploring Intellectual Traditions, ed. Richard Kearney (Dublin: Wolfhound Press, 1985),56-78.

25. Eleanor Knott, trans. and ed., A bheil aguinn dar chum Tadhg Dall O'Huiginn (London: Irish Texts Society, 1922) 2: 122.

26. Eleanor Knott, 'Flight of the Earls,' Eriu 8 (1916): 192. 27. Much has been written about the early Celtic Church. Two good general surveys

are M4ire and Liam de Paor, Early Christian Ireland (London: Thames and

Notes 163

Hudson, 1958) and Katharine Scherman, The Flowering of Ireland (Boston and Toronto: Little, Brown and Co., 1981).

28. The establishment of Christianity in Ireland has been much debated. Modern scholarship has tended to discount the tradition of St Patrick founding Christianity in Ireland in 431. Rather, it appears that the bishop was sent to minister to a population that was already known by Rome to have a sizeable number of Christians. For a discussion of this issue, see Thomas Cardinal 6 Fiaich, 'The Beginnings of Christianity,' in The Course of Irish History, ed. T. W. Moody and F. X. Martin (Niwot, CO.: Robert Rinehart Publishers, 1995), 61. An exceedingly interesting discussion on the whole question of St Patrick is offered by James Carney, The Problem of St Patrick (Dublin: Dublin Institute for Advanced Studies, 1961).

29. This is clear from the records of patronage in the Irish annals. See below, Chapter 3.

30. An interesting comparison can be made with Gabor Klaniczay's 'The Cult of Dynastic Saints in Central Europe: Fourteenth Century Angevins and Luxemborgs,' chap. in The Uses of Supernatural Power (Princeton, N.J.: Princeton University Press, 1990), 111-28. His essay, along with Evelyn Patlagean's 'Christianization and Ritual Kinship in the Byzantine Area,' in Ritual. Religion and the Sacred, ed. Robert Forster and Orest Ranum (Baltimore, MD: Johns Hopkins Press, 1982),81-94, show similarities in typology which indicate that the Irish experience was not unique in this regard.

31. Peter Brown, in his classic study, The Cult of the Saints (Chicago: University of Chicago Press, 1981) emphasizes that the bond between humanity and the saints transcended both time and space. See especially chapter three, 'The Invisible Companion.' For the Irish context, see pp. 28-37 below.

32. For example, the Anllals of Conn aught, trans. and ed. Martin Freeman (Dublin: Dublin Institute for Advanced Studies, 1944), note that in 1416 the 'Church on Church Island, Loch Gill, was burned ... and 6 Cuirnin' s books ... and his splendid valuables, his ornamental cup, his timpe and his harp were burned in it' (p. 431). For a discussion on the monasteries as safety deposit vaults, see also A. T. Lucas, 'Plundering and Burning of Churches in Ireland, 7th-16th Century,' in North Munster Studies: Essays in Commemoration of Msg. Michael Malory, ed. Etienne Rynne (Limerick: Thomand Archaeological Society, 1967), 194-208. This practice was, of course, not unique to Ireland.

33. Brown, Cult of the Saints, 24-8. 34. O'Donovan, Annals of the Four Masters, 4: 775. 35. Ibid.,4: 1087. 36. Ibid.,4: 1039. 37. B. MacCarthy, Annala Uladh - Annals of Ulster, otherwise. Annala Seooit. Annals

of Seoot. A Chronicle of Irish Affairs. A.D. 431-1131; 1155-1541 (Dublin: Stationery Office, 1895),3: 135.

38. O'Donovan, Allnals of the Four Masters, 4: 1439. 39. Ibid., 4: 859. 40. Ibid., 4: 953. 41. See below, pp. 20-1.


CHAPTER 1

I. Two foundational studies that help provide a framework for establishing fifteenthcentury religious norms are Bernd Moeller, 'Piety in Germany Around 1500,' in The Refonnation in Medieval Perspective, ed. Steven E. Ozment (Chicago: Quadrangle Books, 1991) and Francis Rapp, L' Eglise et la vie religieuse en occident a lajin du Moyen Age (Paris: Press Universitaires de France, 1971). Both authors argue that although church institutions were being challenged during the fifteenth century, popular piety was flourishing. Their conclusions are supported and extended by the recent work of R. W. Scribner. For an overview of his arguments see Robert W. Scribner, Popular Culture and Popular Movements in Reformation Germany, (London: Hambledon Press, 1987.)

2. Compare, for example, E. Harris Harbison's model ofthe humanist scholars in The Christian Scholar in the Age of the Reformation (New York: Scribner, 1956). See also Heiko Oberman's work, especially Forerunners of the Reformation: The Shape of Late Medieval Thought (New York: Holt, Rinehart and Winston, 1966).

3. The 'hiving off of the secular learned orders in the twelfth century is brilliantly described by Robin Flower in The Irish Tradition (Oxford: Clarendon Press, 1947), ch. 3, 'The Rise of the Bardic Order.' See also Myles Dillon, 'Literary Activity in the Pre-Norman Period,' in Briain 6 Cufv, Seven Centuries of Irish Learning (Dublin: Stationery Office, 1961),27-44.

4. A number of scholars have addressed the question of the Gaelicization of the Anglo-Normans. The best short summary is Kenneth Nicholls, Gaelic and Gaelicised Ireland in the Middle Ages (Dublin: Gill and Macmillan, 1972), which also provides material on how Irish social structures changed during the later middle ages. The work of Art Cosgrove is also especially useful on this subject, and his article 'Hiberniores ipsis Hibernis,' in Studies in Irish History; Presented to R. Dudley Edwards, ed. Art Cosgrove and Donal McCartney (Dublin: University College, Dublin, 1979), 1-14 provides an interesting analysis of the process through which the English became 'more Irish than the Irish themselves.'

5. See below, Chapter 3. 6. For a full discussion of this subject see Briain 6 Cufv, The Linguistic Training

of the Medieval Irish Poet (Dublin: Dublin Institute for Advanced Studies, 1983). 7. John T. Gilbert, Ninth Report of the Royal Commission of Historical Manuscripts,

Part 2, (London: Stationery Office, 1884),288-9. A list of the titles is reproduced in Appendix I, below.

8. See below, pp. 21-2. 9. There is an excellent critical edition of the former by Canice Mooney, Smaointe

Reatha Chriost (Dublin: Dublin Institute of Advanced Studies, 1944). No modem edition has been done of the Beatha Mhuire, but there is a list of the different manuscript Lives of Mary and the portions of them that have been edited given by Diarmuid 6 Laoghaire in his unpublished thesis 'Beathai Naomh Iasachta sa Ghaeilge' (Ph.D. diss., National University of Ireland, 1967).

10. Mooney, Smaointe Beatha Chriost, xiii. II. Mooney gives a fairly detailed description of each in his introduction to Smaointe

Reatha Chriost, xxiv-xxxiii. 12. The best study of the Apocrypha in Ireland is Martin McNamara, The Apocrypha

in the Irish Church (Dublin: Dublin Institute for Advanced Studies, 1975). In

Notes 165

his introduction he comments: 'We have in Irish probably the richest crop of apocrypha in any of the European vernaculars, possibly in any vernacular language' (p. I).

13. An edited version of this was done by Charles Donahue, The Testament of Mary (New York: Fordham, 1942).

14. Canice Mooney, The Church in Gaelic Ireland: Thirteenth to Fifteenth Centuries (Dublin: Gill and Macmillan, 1969), 36.

15. Ibid., 33. 16. Ibid., 34. For details of the manuscripts see Robin Flower, comp., Catalogue of

Irish Manuscripts in the British Museum (London: For the Trustees, 1926), 2: 532-3; and Catalogue of Irish Manuscripts in the Royal Irish Academy (Dublin: Hodges, Figgis & Co., 1936-43), 1256, 1261-2.

17. Mooney, The Church in Gaelic Ireland, 36. 18. R.I.A. MS 23 P 16. See R.I.A. Catalogue of Irish Manuscripts. 3379-404 for a

description of the contents. Portions of the book have been edited, and a useful source which provides an overview of the type of material included in this manuscript is Robert Atkinson, The Passions and Homilies from the Leabhar Breac: Text, Translation and Glossary (Dublin: Royal Irish Academy, 1887).

19. This is an interesting inclusion, since the 'Vis;:m of MacConglinne' is a parody on the genre of Irish vision literature, and it comes the closest of any nati ve Irish text in showing some of the signs of anticlericalism and religious ennui that were characteristic of much fifteenth-century Continental popular literature. There is an excellent modem critical edition of this text by Kenneth Hurlstone Jackson, Aislinge Meic Con Glinne (Dublin: Dublin Institute for Advanced Studies, 1990).

20. This text was associated with an odd Irish tradition that the Irish were guilty as a race for the execution of John the Baptist, because of the belief that it was an Irish druid, Mog Ruith, who actually carried out the execution and who later compounded his guilt by aiding Simon Magus with a flying disk which he made by his druidical craft. The 'Broom out of Fanad' was supposed to be a great supernatural wind that would sweep out of Ulster, bringing with it fire and pestilence, to punish the Irish in whatever year the fe~tival of the Decollation of John the Baptist fell on a Friday. We know that this tradition dates back at least as far as the eleventh century since the Annals of the Four Masters record under the year 1096 that 'The festival of John fell upon a Friday this year; the men of Ireland were seized with great fear, and the counsel was taken by the clergy of Ireland ... to command all in general to observe a three days total fast. And so the men of Ireland were saved for that time from the fire of vengeance.' John O'Donovan, trans. and ed., The Annals of the Kingdom of Ireland By the Four Masters, From the Earliest Period to the Year 1616 (Dublin: Hodges, Smith and Co., 1854),2:953. See also J. F. Kenney, The Sourcesforthe Early History of Ireland: Ecclesiastical (New York: Columbia University Press, 1929),750-3 for additional material on this subject.

21. R.I.A. MS 23 a 48. For a description of the contents of this remarkable book see R.I.A. Catalogue of Irish Manuscripts, 1254-73. There is no full critical edition of the manuscript, but see Edmund Gwynn, 'The MS Known as the Liber Flavus Fergusiorum,' Proceedings of the Royal Irish Academy, 26, sect. C (1906): 15-41 for a useful introduction to the text.

22. Eugene O'Curry, Lectures on the Manuscript Materials of Ancient Irish History (Dublin: William A. Hinch and Patrick Traynor, 1878), 76. n. 35.


23. In addition to the 350 metrical fonns a master poet must know, he was also expected to learn 150 major epic stories and 100 secondary ones. See Douglas Hyde, A Literary History of Ireland From the Earliest Times to the Present Day (London: Unwin, 1906),488. See also Proinsias MacCana, The Learned Tales of Medieval Ireland (Dublin: Dublin Institute for Advanced Studies, 1980), and Eugene O'Curry, Lectures on the Manuscript Materials of Ancient Irish History (Dublin: William A. Hinch, 1878), Appendix 89 for lists of some of the required tales.

24. R.l.A. MS 24 P 25. The contents are described in R.I.A. Catalogue of Irish Manuscripts, 1242-54, and there is some extracted and translated material in Paul Walsh, ed., Leabhar Chlainne Suibhne: An Account of the MacSweeney Families in Ireland (Dublin: Dollard, 1920).

25. Walsh, Leabhar Chlaillne Suibhne, 68-9. 26. Ibid., xlv. The colophon occurs in the manuscript on page 86, column I. 27. The latter is an Irish translation of a Latin text which can be found in T.C.D.

MS F 53,106. 28. See Susan Groag Bell, 'Medieval Women Book Owners: Arbiters of Lay Piety

and Ambassadors of Culture,' in Woman and Power in the Middle Ages, ed. Mary Erler and Maryanne Kowaleski (Athens: University of Georgia Press, 1988), 149-87.

29. A. O'Kelleher and G. Schoepperle, Betha Colaim Chille [Life ofColumcillel (Urbana, IL.: University of Illinois under the Auspices of the Graduate School, 1918), xli. This excellent translation is based on the manuscript copy of the Life now identified as B. L. Rawlinson B.514. Another contemporary manuscript copy can be found in the Franciscan Library at Killiney (henceforward 'F.L.K.') MS A8.

30. The amount of assistance he received remains a debatable point. Paul Walsh in his Irish Men of Learning (Dublin: At the Sign of the Three Candles, 1947) comments that 'the sentence sounds like a modern novel-writer dictating to a stenographer or typist. We may be sure that it was not in this way the book got its pennanent fonn' (p. 170). Walsh goes on to explain that he is convinced that 6 Donnell was merely a literary dilettante and the real work was done by the scholars and scribes he employed. 0' Kelleher and Schoepperle, however, were equally adamant that the bulk of the composition was actually done by the chieftain, with only occasional technical aid from his scholars.

31. Brendan Bradshaw, 'Manus the Magnificent: O'Donnell as Renaissance Prince,' in Studies in Irish History Presented to R. Dudley Edwards, ed. Art Cosgrove and Donal MacCartney (Dublin: University College Dublin, 1979), 15-36. Although still highly controversial, this article is worthwhile for its revisionist view of the stereotypes of a backward and stagnant Gaelic society which still persist in some modem Irish literature. For another perspective on Renaissance influences in Ireland see F. X. Martin, 'Ireland, the Renaissance and the CounterRefonnation,' Topic 13 (1967): 23-33.

32. An interesting analysis of some of the folk elements that can be identified in 6 Donnell's text can be found in Joseph Szoverffy, 'Manus O'Donnell and Irish Folk Tradition,' Eigse, 8 (1956): 108-32.

33. Katharine Simms, 'Bardic Poetry as a Historical Source,' in The Writer as Witness, ed. Tom Dunne (Cork: Cork University Press, 1987),71. I am grateful

Notes 167

to Dr Simms for taking time to discuss her findings with me and to share her preliminary tables of bardic religious apologues with me.

34. For example, two of Pi lib Bocht 6 hUiginn's poems (numbers 14 and 18) refer to names and incidents that occur only in the Legenda Aurea and nowhere else. See Lambert McKenna, trans. and ed., Philip Boeht 6 hUiginn [Danta] (Dublin: Talbot Press, 1931), 227, notes on Poem 14.

35. James Coleman, 'A Medieval Irish Monastic Library Catalogue,' Bibliographical Society of Ireland 2, no. 6 (1925): 113. For a transcript of this list, see below, Appendix I.

36. McKenna, Philip Bocht, 183. (Poem 20, st. 8.) 37. Ibid., 199. (Poem 27, st. 20.) 38. Walsh, Leabhar Chlainne Suibhne, xlvi. The colophon occurs in the actual

manuscript (R.l.A. MS 24 P 25), on p. 105, col. 1m. 39. A slightly superficial treatment ofthe religious outlook of the poets themselves

is given by John E. Murphy in 'The Religious Mind ofthe Irish Bards,' in nilscribhinn E6in Mac Neill (Essays and Studies Presented to Professor E6in MacNeill), ed. John Ryan (Dublin: At the Sign of the Three Candles, 1940),82-6.

40. Lambert McKenna makes a clear distinction between the earlier type of material, such as that of the eighth-century Liber Hymnorum and the later bardic religious poetry. For a thorough, if slightly dated, discussion of the themes of bardic religious poetry see his introduction in Dan De: The Poems of Donnchadh M6r 6 Dalaigh (Dublin: Educational Company of Ireland, 1922), vii-xix.

41. Lambert McKenna, ed., The Book of Magauran [Leabhar Meig ShamhradhQin] (Dublin: Dublin Institute for Advanced Studies, 1947),317. (Poem 10, st. 34.)

42. Ibid., 347. (Poem 18, st. 49.) 43. McKenna, Philip Bocht, 143. (Poem 5, st. 41.) 44. For a fascinating discussion of this devotion as represented in Irish literature,

see Robin Flower, 'The Revelation of Christ's Wounds,' Bealoideas I (1928): 38-45.

45. For a detailed discussion of this facet of medieval devotion see Miri Rubin, Corpus Christi: The Eucharist in Late Medieval Culture (Cambridge: Cambridge University Press, 1991).

46. For an excellent introduction to this subject see Thomas Tentler, Sin and Confession on the Eve of the Reformation (Princeton, N.J.: Princeton University Press, 1977). Jean Delumeau' s magisterial Sin and Confession: The Emergence of a Western Guilt Culture (New York: St. Martin's Press, 1990) is also useful, if controversial. .

47. Lambert McKenna, trans. and ed., Aithdioghluim Dana: A Miscellany of Irish Bardic Poetry, Historical and Religious. Including the Historical Poems of the Duanaire in the Yellow Book of Lecan (Dublin: Irish Texts Society, 1939), 2: 209. (Poem 93, st. 4, 17.)

48. Ibid.,2: 149. (Poem 65, sts. 26-7.) 49. Ibid.,2: 141. (Poem 63, st. 9.) 50. Ibid.,2: 158. (Poem 68, st. 16.) 51. Ibid., 2: 209. (Poem 93, st. 25.) 52. Ibid., 2: 52. (Poem 22, st. 3.) 53. Ibid.,2: 163. (Poem 70, st. 17.) 54. Ibid., 2: 122. (Poem 54, sts. 4, 8.) 55. Ibid.,2: 168. (Poem 72, sts. 5-6.)


56. Ibid., 2: 207. (Poem 91, st. II.) 57. Ibid., 2: 202. (Poem 88, sts. 23-4.)

CHAPTER 2

I. See below, pp. 85-6. 2. Paul Walsh, ed., Genealogiae Regum et Sanctorum Hiberniae (Dublin: Gill and

Son, 1918), vii. 3. Royal Irish Academy (henceforward 'R.I.A. ') MS 24 P 33, 43-98. 4. William McKenzie, 'Gaelic Charms and Incantations of the Hebrides,'

Transactions of the Gaelic Society of Inverness, 18 (1891-2): 121. 5. R.I.A. MS 24 B 3,77. 6. McKenzie, 'Gaelic Charms,' 119. 7. For a detailed discussion of how the legal codes affected social relationships in

early Ireland see Nerys Patterson, Cattle-Lords and Clansmen: The Social Structure of Early Ireland (Notre Dame: University of Notre Dame Press, 2nd ed., 1994).

8. Two old, but still worthwhile, examinations of the coexistence of English and Irish law in Ireland are Jocelyn Otway-Ruthven, 'The Native Irish and the English Law in Medieval Ireland,' Irish Historical Studies 7 (1950): 1-16, and Geoffrey Hand, English Law in Ireland, 1290-1650 (Cambridge: Cambridge University Press, 1967).

9. Compare, for example, M. P. Carroll, Madonnas that Maim: Popular Catholicism in Italy Since the Fifteenth Century (Baltimore, MD: Johns Hopkins University Press, 1991). See also Jean Delumeau, Rassurer et proteger: Ie sentiment de securite dans I 'occident d'autrefois (Paris: Fayard, 1989).

10. Fergus Kelly, A Guide to Early Irish Law (Dublin: Dublin Institute for Advance Studies, 1988),49,138.

II. Lambert McKenna, trans. and ed., Aithdioghluim Dana (Dublin: Irish Texts Society, 1940),2: 52. (Poem 22, st. 3.)

12. Lambert McKenna, trans. and ed., Philip Bocht 6 hUiginn {Dantaj (Dublin: Talbot Press, 1931), 131. (Poem I, st. 40.)

13. Ibid., 167. (Poem 13, st. 5.) 14. Ibid., 193. (Poem 24, st. 15.) 15. Kelly, Early Irish Law, 43. 16. McKenna, Philip Bocht, 146. (Poem 7, sts. I, 14.) 17. Ibid., 179. (Poem 18, st. 22.) 18. McKenna, Aithdioghluim Dana 2: 167. (Poem 72, st. I.) 19. Ibid., 2: 216. (Poem96,sts.II,12,13.) 20. An old, but still useful, account of this subject is Fred N. Robinson, Notes on

the Irish Practice of Fasting as a Means of Distraint (Cedar Rapids, IA: The Torch Press, 1909).

21. Kelly, Early Irish Law, 183-4. 22. D. A. Binchy, 'A Pre-Christian Survival in Medieval Irish Hagiography,' in

Ireland in Medieval Europe, ed. Dorothy Whitelock, Rosamund McKitterick and David Dumville (Cambridge: Cambridge University Press, 1982), 170.

Notes 169

23. Secular versions of the tale can be found in British Library (henceforward 'B.L.') MS Egerton 1782, f. 37r and the Yellow BookofLecan, Facsimile edition by Robert Atkinson (Dublin: Royal Irish Academy, 1896). 136. The most accessible version of the monastic saints' Life is given in Charles Plummer. ed .• Vitae Sanctorum Hibemiae (Oxford: Clarendon Press. 19\0).140-52.

24. Binchy, 'A Pre-Christian Survival,' 173. 25. Aubrey Gwynn. The Medieval Province of Armagh. 1470-/545 (Dundalk:

Tempest, 1946).203. 26. While a good praise-poem could give one a form of immortality through its

continued recitation. a good satire was thought to be literally able to kill a person. There are numerous examples of this idea in folklore, perhaps the most revealing example is a short. sober entry in the Annals of Connacht under the year 1414. The annalist states that John Stanley. lieutenant of the king of England, plundered the Ui Uicinn, in retaliation for which they satirized him. According to the annalist' ... he lived only five weeks till he died from the venom of the lampoons.' Martin Freeman, trans. and ed., The Annals of Connaught (A.D. /224-1544) (Dublin: Dublin Institute for Advanced Studies. 1944). 423. According to a note to this entry provided by R. Thumeyson, the Gaelic phrase bas do nem na n-aer-son conveys the sense more of 'cursing' than 'ridiculing .•

27. Binchy, 'A Pre-Christian Survival,' 167. 28. Ibid., 175. 29. 1. H. Todd and William Reeves. eds. The Martyrology of Donegal: A Calendar

of the Saints of Ireland Translated from the Original Irish by the Late John O'Donovan (Dublin: Irish Archaeological and Celtic Society. 1864). 137.

30. Denis Murphy, ed., Annals of Cion mac noise (Dublin: University Press for the Royal Irish Academy, 1896),67-8.

31. William M. Hennessy, trans. and ed., The Annals of Loch Ce: A Chronicle of Irish Affairs from A.D. 1014 to A.D. 1590 (London: Longman & Co., 1871). I: 27.

32. Ibid .• I: 153. 33. Ibid., I: 177. Although the annals give no more details about this incident, it

seems likely that the context involves a very old tradition which held that St Columcille had set a curse for all time upon anyone who would dare to cut down the oak trees which stood by his monastery at Derry. If this is indeed what the annalist is referring to, it would be a textbook example of what is called in Gaelic afocbala or a saint's bequest; that is, a curse or blessing that descends down through the generations and which is activated by the occurence of certain actions or circumstances. For a discussion of the idea of the Gaelic focbala see Plummer, Vita Sanctorum Hibemiae. cxxiv.

34. Ibid., 2: 485. 35. The 'termon' was a sizeable amount of land, not necessarily in immediate

proximity to the church building, which also was subject to laws concerning rights of sanctuary. These lands were sometimes identified by the name of the original saint who founded a monastery, or to whom a church was dedicated - hence for example the place name 'Termonfechin,' (literally meaning the termon lands originally belonging to St Fechin) which formed part of the glebe lands of the bishops of Armagh.


36. John O'Donovan, trans. and ed., Annals of the Kingdom of Ireland by the Four Masters, From the Earliest Period to the Year 1616 (Dublin: Hodges, Smith and Co., 1854),5: 1323.

37. Kelly, Early Irish Law, 140-1. 38. O'Donovan, Annals of the Four Masters, 5: 1417. 39. B. MacCarthy, trans. and ed., Annala Uladh - Annals of Ulster, otherwise

Annala Senait, Annals of Senat; A Chronicle of Irish Affairs, A.D. 431-1131; 1155-1541 (Dublin: Stationery Office, 1895),3: 65.

40. Freeman, Annals of Connaught, 395. 41. For example, of the 293 representations of saints in Irish tomb-surrounds

identified and catalogued by John Hunt in Appendix 2 of his Irish Medieval Figure Sculpture, 1200-1600 (Dublin: Irish University Press, 1974) approximately 97 percent depict saints of the universal church. The only examples of Irish saints are five each of St Patrick and St Brigit. The representations of universal saints show a great variation in popUlarity from single examples of St Augustine, St Appolonia, St Denis of France, St Karthage, St Laurence, and St Louis of Toulouse to the vastly more popular apostles - St Peter (with twenty-five representations) and St James Major (with nineteen) apparently being the most popular next to the Blessed Virgin, who appears in thirty-eight examples. She is surpassed numerically only by Christ, who appears in fifty-five examples.

42. For an interesting discussion of this subject see Roger Stalley, 'Sailing to Santiago: Medieval Pilgrimage to Santiago de Compostela and Its Artistic Influence in Ireland,' in Settlement and Society: Studies Presented to Francis Xavier Martin, O.S.A., ed. John Bradley (Kilkenny: Boethius, 1988).

43. The best current work on this subject is Michael Haren and Yolande de Pontfarcy, The Medieval Pilgrimage to Saint Patrick's Purgatory: Lough Derg and the European Tradition (Enniskillen: Clogher Historical Society, 1988). Older but still useful is Shane Leslie, comp., Saint Patrick's Purgatory: A Recordfrom History and Literature (London: Burns, Oates & Washbourne, Ltd., 1932) in which he gives a selection of translations of medieval and early modern sources concerning Lough Derg.

44. In an eighteenth-century pamphlet Rev. Hewson remarks 'The papists of that Country [i.e. Ulster] seldom do their Turras [pilgrimage]; their votaries usually coming from the three Provinces, and sometimes from England, and more distant countries ... .' A Description of St. Patrick's Purgatory in Lough-Derg; and an Account of the Pilgrim's Business There (Dublin: n.p., 1727), 134. One might assume that the same situation prevailed in the pre-Reformation period since the only reference in the Irish Annals notes the visit of a Frenchman to St Patrick's Purgatory in 1516 (Freeman, Annals of Con naught, 631). In the vast corpus of bardic religious poetry, there are only eleven extant poems on the pilgrimage to Lough Derg, nearly all of which come from the early modern period (1550-1650). For an interesting discussion of bardic views toward the pilgrimage, see Tadhg 6 Dushlaine, 'Lough Derg in Native Irish Poetry,' Clogher Record 13, no. 1 (1988): 7fr-84.

45. Anthony Cogan, The Ecclesiastical History of the Diocese of Meath (Dublin: John F. Fowler, 1862), 1: 225.

46. There is still some debate about this. The Annals record the date of 1538 for the destruction ofthe Image of Trim, but there is also a tradition that it was preserved by the Hamon family of Trim until 1641, when it was burned by a son of Sir

Notes 171

Charles Coote. The latter story is given in John Gilbert. 'An Aphorismical Discovery,' chapter in A Contemporary History of Affairs in lreLand (Dublin: Irish Archaeological and Celtic Society. 1879). 1: 32.

47. Freeman. AnnaLs of Conn aught. 415; MacCarthy. AnnaLs of ULster. 3: 63. 48. O·Donovan. Annals of the Four Masters. 4: 937. 49. MacCarthy. Annals of ULster. 3: 9. 50. Hennessy. AnnaLs of Loch Ceo 2: 139. 51. O·Donovan. AnnaLs of the Four Masters. 3: 281. 52. There is a marked similarity in reports of the miraculous throughout late

medieval Christendom. A comparison of Irish reports with the Spanish examples given by William Christian in LocaL ReLigion in Sixteenth Century Spain (Princeton: Princeton University Press. 1981) and Lionel Rothkrug's evidence on Germany in ReLigious Practices and Collective Perceptions: Hidden HomoLogies in the Renaissance and Reformation (Waterloo. Ontario: Historical Reflections. 1980) suggests that there were many commonalities in belief and religious experience that cut across geographical lones.

53. For an interesting discussion of the links between Irish 'place-lore' and pilgrimage sites. see Proinsias MacCana. 'Placenames and Mythology in Irish Tradition: Places. Pilgrimages and Things,' in Proceedings of the First American Congress of CeLtic Studies. ed. Gordon W. MacLennan (Ottawa: University of Ottawa Press. 1988). 319-41. Some interesting Continental comparisons can be found in Alphons Dupront. 'Pelerinage et Iieux sacres,' in MeLanges en L'honneur de Fernand BraudeL (Paris: Privat). 189-206.

54. McKenna. Dall De. 126. (Poem 29. st. 9.) 55. For a detailed discussion of the various relics and reliquaries associated with

the early Celtic saints see Henry S. Crawford. 'A Descriptive List of Irish Shrines and Reliquaries,' Journal of the RoyaL Society of Antiquaries of IreLand 13 (1923): 74-93; 151-76.

56. Whether it was buried for protection or to prevent its use as an object of superstition is impossible to tell from the only extant reference to the event. See Roderic O·F1aherty. A Choreographical Description of West or h·lar Connaught. ed. James Hardiman (Dublin: Irish Archaeological Society, 1846).98.

57. A. T. Lucas. 'The Social Role of Relics and Reliquaries in Ancient Ireland,' JournaL of the RoyaL Society of Antiquaries of Ireland 116 (1986): 24-5. Interestingly. the older Irish word for cemetery is reilig. although a different word. minna. literally meaning an emblem of rank. was usually used to mean a saint's relics. In its modern form the latter word mionna has come to mean oath.

58. Laurence P. Murray. 'A Calendar of the Register of Primate George Dowdall, Commonly Called the "Liber Niger" or "Black Book .... Journal of the County Louth ArchaeoLogical Society 6. no. 3 (1927): 148-52.

59. This is an interesting inclusion since Croagh Patrick is one of the earliest pilgrimage sites for which documentary evidence exists: in 1113 the AnnaLs of Loch Ce record the death of a group of pilgrims who were struck by lightning while fasting on the mountain. Hennessy. AnnaLs of Loch Ceo I: 103. Currently. the annual pilgrimage to Croagh Patrick is still performed on the last Sunday in July.

60. See John Bossy. Christianity in the West: 1400-1700 (Oxford: Oxford University Press. 1985). especially chapters I and 2.


CHAPTER 3

1. Fran90ise Henry and Genevieve Marsh-Micheli, 'Manuscripts and Illumination, 1169-1603,' in Art Cosgrove, ed., New History of Ireland (Oxford: Clarendon Press, 1987), 2: 791.

2. Ibid. 3. John O'Donovan, trans. and ed., Annals of the Kingdom of Ireland by the Four

Masters, From the Earliest Period to the Year 1616 (Dublin: Hodges, Smith and Co., 1854),4: 843.

4. Ibid.,4: 879. 5. Martin Freeman, trans. and ed., Annals of Connaught (A.D. 1224-1544) (Dublin:

Dublin Institute for Advanced Studies, 1944),493. 6. O'Donovan, Annals of the Four Masters, 4: 951. 7. Ibid., 4: 1231. 8. Ibid., 5: 1397. 9. Ibid., 5: 1347.

10. For an interesting survey of thi!> subject see A. T. Lucas, 'The Plundering and Burning of Churches in Ireland, 7th-16th Century,' in North Munster Studies: Essays in Commemoration of Msg. Michael Malory, ed. Etienne Rynne (Limerick: Thomand Archaeological Society, 1967), 172-230. For the entire medieval period (615-1546) Lucas has identified nine hundred entries in the Irish annals recording the burning and plundering of churches. Some of these were of course, repeated incidents at the same church. Clonard, for example, was burned or plundered at least twenty-eight times during this period (pp. 172-3).

11. Although, in this respect, Ireland was also well within the norms experienced elsewhere in western Christendom. For an interesting study highlighting another society in which kin conflicts spilled over into communal life and even religious life, see Edward Muir, Mad Blood Stirring: Vendetta & Factions in Friuli During the Renaissance (Baltimore, MD: Johns Hopkins University Press, 1993).

12. O'Donovan, Annals of the Four Masters, 4: 1131. 13. Ibid.,4: 1145. 14. Ibid.,4: 1155. 15. Ibid.,4: 1229. 16. Richard Butler, ed., Annales Hibemiae (Dublin: For the Irish Archaeological

Society, 1842), 123. 17. J. S. Brewer and William Bullen, eds, The Book of Howth, Calendar of Carew

Manuscripts Preserved in the Archiepiscopal Library at Lambeth (London: Longman, 1871), 179.

18. Edmund Campion, Two Bokes of the Histories of Ireland, compiled by Edmunde Campion, ed. A. F. Vossen (Assen: Van Gorcum, 1963), 117.

19. Ibid. 20. Aubrey Gwynn and R. Neville Hadcock, Medieval Religious Houses: Ireland

(London: Longman, 1970), 3. 21. Ibid., 6. 22. Ibid., 7-8. The Franciscan Third Order Regular provided for the conventual

observance of the Franciscan rule by laymen, who, while they took the three basic vows of poverty. chastity and obedience, were still allowed to keep their property. In Ireland the Third Order Regular was immensely popular, numbering

Notes 173

about forty-four houses by the fifteenth century, in marked contrast to Scotland which had only two small houses of Third Order Regular nuns, and England which had no regular houses of the Third Order at all during this time. For a more complete discussion of this see ibid., 265.

23. See F. X. Martin, 'The Irish Friars and the Observant Movement in the Fifteenth Century,' in Proceedings of the Irish Catholic Historical Committee (Dublin: For the Committee, 1961), 10-16 for details on the startling increase in the number of Observant houses in Ireland during the fifteenth century, and the effects this had on Irish religious life. The same author's 'The Irish Augustinian Reform Movement in the Fifteenth Century,' in Medieval Studies Presented to Aubrey Gwynn, S.1., ed. J. A. Watt, J. B. Morrall and F. X. Martin (Dublin: Printed by Colm 6 Lochlainn at the Three Candles, 1961) is also quite useful on this subject.

24. Even the most cursory examination of late medieval obits given in any of the Irish annals indicates the large number of bardic families who were directly associated with the mendicant houses.

25. For an interesting view of the Observant Franciscans' exposure to mainstream European theology see the Library List of the Observant House of the Youghal Franciscans from 1491 edited by James Coleman and Alexander MacWilliam, 'A Medieval Irish Monastic Library Catalogue,' Bibliographical Society of Ireland: Short Papers 2, no. 6 (1925), 111-20. See Appendix 1 below for a transcript of this list.

26. Martin, 'The Irish Friars,' 15. 27. An extremely sane and lucid discussion of this issue can be found in Steven Ellis,

'Nationalist Historiography and the English and Gaelic Worlds in the Late Middle Ages,' Irish Historical Studies 25, no. 97 (May 1986): 1-18.

28. Several historians have done excellent work on this subject. The following articles are especially useful for providing an overview of the historical issue and some of the more modem interpretations: Art Cosgrove, 'Ireland Beyond the Pale,' chapter in New History of Ireland (Oxford: Clarendon Press, 1987), 2: 569-90; P. J. Duffy, 'The Nature of the Medieval Frontier in Ireland,' Studia Hibemica 22-3 (1982-3): 21-38; and J. F. Lydon, 'The Problem of the Frontier in Medieval Ireland,' Topic 13 (1967): 6-22.

29. See above, pp. 16-17. 30. Art Cosgrove, 'The Medieval Period,' in Irish Church History Today, ed.

Reamonn 6 Muiri (Monaghan: Armagh Diocesan Historical Society, 1990), 18. See also John Watt, The Church and the Two Nations in Medieval Ireland (Cambridge: Cambridge University Press, 1970) and the same author's 'Ecclesia inter Anglicos et inter Hibernicos: Confrontation and Coexistence in the Medieval Diocese and Province of Armagh,' in The English in Medieval Ireland, ed. James Lydon (Dublin: Royal Irish Academy, 1984),46-64.

31. The situation was complicated by the fact that the Archbishop of Armagh was the Primate of Ireland, based on precedences established before the Norman Conquest.

32. Cosgrove, 'The Medieval Period,' 17. 33. See Appendix 2 below for a map showing the diocesan boundaries. 34. Ireland was always somewhat top-heavy in its number of bishoprics. In the late

medieval period when Ireland had thirty-five episcopal sees, England had only seventeen, Scotland twelve and Wales four. For a discussion of this see Cosgrove, 'The Medieval Period,' 21.


35. Ibid. 36. Amalgamated with the diocese of Down in 1453. 37. Amalgamated with Cork in 1429. 38. Parish boundaries, as such, did not exist until after the Counter-Reformation. It

was not until after the introduction of the Tridentine episcopate with their concerted efforts to impose normal regulations concerning clerical jurisdiction that an actual parish structure came to supplant the ad hoc practices of relying upon peripatetic bishops and itinerant friars rather than the parish priest for the administration of the sacraments. See Chapter 6, below.

39. This table is based on information which can be found in the episcopal succession lists given in T. W. Moody, F. X. Martin and F. 1. Byrne, eds, New History of Ireland, vol. 9 (London: Clarendon Press, 1984),268-332.

40. These were predictably Dublin and Armagh, as well as Down, Meath, Glendalough, and Kildare.

41. The original documents can be found in the Armagh Public Library. There are typescripts of the seventeenth-century copies made by William Reeves which are located in the National Library of Ireland (MSS 2689-90). Portions of these important registers have been printed, including H. J. Lawlor, ed., 'A Calendar of the Register of Archbishop Sweteman,' Proceedings of the Royal Irish Academy 29, sect. C, (1910-11): 213-310; the same author's 'A Calendar of the Register of Archbishop Fleming,' Proceedings of the Royal Irish Academy 3D, sect. C, (1912-13): 94-190; D. A. Chart, ed., The Register of John Swayne, Archbishop of Armagh and Primate of Ireland, 1418-1439 (Belfast: Stationery Office, 1935); W. G. H. Quigley and E. F. D. Roberts, eds, Registrum Johannis Mey: the Register of John Mey, Archbishop of Armagh, 1443-1456 (Belfast: Stationery Office, 1972); and L. P. Murray and Aubrey Gwynn, eds, 'Archbishop Cromer's Register: Louth Archaelogical Society Journal 7 (1929-32): 516--24; 8(1933-6): 38-49,169-88,257-74,322-51;9(1937-40):36-41,124-30; 10 (1941-4): 116--27, 165-79. The best general overview of this material is still Aubrey Gywnn, The Medieval Province of Armagh, 1470-1545 (Dundalk: William Tempest, 1946).

42. Trinity College, Dublin (T.C.D.) MS 552. 43. Freeman, Annals of Conn aught, 657. 44. B. MacCarthy, trans. and ed., Annala Uladh - Annals of Ulster, otherwise

Annala Senait, Annals of Senat; A Chronicle of Irish Affairs, A.D. 431-l/31; 1155-1541 (Dublin: Stationery Office, 1895),3: 429.

45. Canice Mooney, The Church in Gaelic Ireland, Thirteenth to Fifteenth Centuries (Dublin: Gill and Macmillan, 1969),59.

46. Evidence that there was no social stigma attached to clerical lineages can be found in many annalistic entries which show the intermarriage between various clerical families and the highest Gaelic nobility. For example in 1427 the Annals of Ulster record the death of Joan [Sfobhan), 'daughter of the bishop MacCathmail, wife of[Archdeacon) Maurice MagUidhir.' (MacCarthy, Annals of Ulster, 3: 105.)

47. The best analysis of the historical significance of this group of churchman can be found in a series of articles by John Barry: 'The Appointment of Coarb and Erenagh,' Irish Ecclesiastical Record 93 (1960): 361-5; 'The Coarb and the Twelfth-Century Reform,' Irish Ecclesiastical Record 88 (1957): 17-25; 'The Coarb in Medieval Times,' Irish Ecclesiastical Record 89 (1958): 24-35; 'The Extent of Coarb and Erenagh in Gaelic Ulster,' Irish Ecclesiastical Record 94

Notes 175

(1960): 12-16; 'The Lay Coarb in Medieval Times,' Irish Ecclesiastical Record 91 (1959): 27-39; and 'The Status of Co arbs and Erenaghs,' Irish &clesiastical Record 94 (1960): 147-53. St John D. Seymour's 'The Coarb in the Medieval Irish Church, c. 1200-1550,' Proceedings of the Royal Irish Academy, 41, sect. C, (1932-4): 219-31 is also still interesting and informative, although some of his interpretations must be re-evaluated in light of Barry's research.

48. The confusion of the English is manifest in two early seventeenth-century accounts: Sir John Davies, 'Of Corbs, Herenagh and Termon Lands,' T.C.D. MS 580, f. 14r-15r (copy of letter to Egerton, 19 July 1606) and James Ussher, 'Of the Original and First Institution of Corbes, Herenaghs and Termon Lands.' This treatise was originally published in 1606 but the most accessible edition is in Volume XI of Charles RichardElrington andJ. H. Todd, The Whole Works of the Most Rev. James Ussher, D.D., Lord Archbishop of Armagh and Primate of All Ireland (Dublin: Hodges, Smith and Co., 1864).

49. An interesting description of this can be found in an extract from the Book of Lecan edited by John O'Donovan, The Tribes and Customs of Hy-Many, Commonly Called O'Kelly's Country (Dublin: For the Irish Archaeological Society, 1843). This tract identifies seven principal coarbs in the land ofUIi Moone and gives the details concerning their entitlement to payment for various services: for example, (as the account puts it) 'St Bridget has the baptism ... St Ciaran, the burial of the race of Cairpri Crom ... St Grellan presides over their battles,' and so forth. See pp. 77-81.

50. Seamus 6 hInnse, trans. and ed., Miscellaneous Irish Annals (Dublin: Dublin Institute for Advanced Studies, 1947), 65.

51. Katharine Simms, 'Guesting and Feasting in Gaelic Ireland,' Journal of the Royal Society of Antiquaries of Ireland 108 (1978): 70.

52. Davies, 'Corbs, Herenagh and Termon Lands,' T.C.D. MS 580, f. 15r. 53. By 1609 approximately five times more land in Ulster was held by these old

hereditary clerical families than was by the bishops. See State Papersfor Ireland (1608-10), 180. Cited by Barry, 'The Extent of Coarb and Erenagh in Gaelic Ulster,' 15.

54. MacCarthy, Annals of Ulster, 3: 161. 55. O'Donovan, Annals of the Four Masters, 4: 925. 56. This may in fact have been a precondition for their succession. For a discussion

of this point see Barry, 'The Appointment of Coarb and Erenach.' 57. MacCarthy, Annals of Ulster, 3: 133. 58. See Katharine Simms, 'Guesting and Feasting in Gaelic Ireland,' passim. 59. O'Donovan, Annals of the Four Masters, 4: 1355. 60. William M. Hennessy, trans. and ed., The Annals of Loch Ce: A Chronicle of

Irish Affairs from A.D. 1014 to A.D. 1590 (London: Longman & Co., 1871), 2: 261.

61. For a general overview of this subject see Mooney, The Church in Gaelic Ireland,21-7.

CHAPTER 4

1. Standard works on the English Reformation include A. G. Dickens, The English Reformation (New York: Schocken Books, 1964); G. R. Elton, Reform and


Reformation: England. 1509-1558 (London: Arnold, 1977); 1. 1. Scarisbrick, The Reformation and the English People (Oxford: Oxford University Press, 1984), and more recently, Christopher Haigh, English Reformations: Religion. Politics and Society under the Tudors (Oxford: Clarendon Press, 1993). Rosemary O'Day, The Debate on the English Reformation (London and New York: Methuen, 1986) and Christopher Haigh, The English Reformation Revised (Cambridge: Cambridge University Press, 1987) both offer lucid discussions of traditional historiography on the subject, and emphasize the need for further revision. The work of Robert Whiting, The Blind Devotion of the People': Popular Religion and the English Reformation (Cambridge: Cambridge University Press, 1989) and Eamon Duffy, The Stripping of the Altars: Traditional Religion in England. c. 1400-1580 (New Haven, CT: Yale University Press, 1992) has certainly called into question many of the traditional assumptions concerning the English Reformation.

2. The best recent survey of Ireland during this period is Colm Lennon, SixteenthCentury 1reland: The Incomplete Conquest (New York: St Martin's Press, 1995). Other good accounts of the political history of Tudor Ireland include Nicholas Canny, The Elizabethan Conquest of Ireland (Sussex: Harvester Press, 1976); Ciaran Brady, 'Court, Castle and Country: The Framework of Government in Tudor Ireland,' in Natives and Newcomers: Essays on the Making of Irish Colonial Society. 1534-1641, ed. Ciaran Brady and Raymond Gillespie (Dublin: Irish Academic Press, 1986), 22-49; Steven Ellis, Tudor Ireland: Crown. Community and the Conflict of Cultures. 1470-1603 (London: Longman, 1985) and Ciaran Brady, The Chief Governors: The Rise and Fall of Reform Government in Tudor Ireland. 1536-1588 (Cambridge: Cambridge University Press, 1994).

3. An excellent discussion of changes in terminology and political constructs in early modern Ireland can be found in two seminal studies by Nicholas Canny, The Formation of the Old English Elite in Ireland, (Dublin: National University of Ireland, 1975) and 'Identity Formation in Ireland: The Emergence of the AngloIrish,' in Colonial Identity in the Atlantic World. 1500-1800, ed. Nicholas Canny and Anthony Pagden (Princeton, N.J.: Princeton University Press, 1987), \59-212. Attention should also be drawn to Nicholas Canny's work on the changing political milieu of the Gaelic Irish, especially his articles 'Changing Views on Gaelic Ireland,' Topic 24 (1972): 19-28, and 'The Formation of the Irish Mind: Religion, Politics and Gaelic Irish Literature I 58(}"1 750, Past and Present 95 (1981): 91-116.

4. Although confusingly enough, this term was also sometimes used for the later Protestant settler population.

5. Lord Chancellor Gerrard commented in a report to the Crown in 1578 that 'all English, and for the most part with delight, even in Dublin, speak Irish.' Hans Claude Hami Iton, ed., Calendar of State Papers for Ireland. 1574-85, (London: Longman, Green & Co., 1860), 130.

6. See especially the comments by the Tudor writer John Dymmok in A Treatise of Ireland, ed. Richard Butler (Dublin: Irish Archaeological Society, 1842).

7. The only real voice of dissent came from the lower clergy, who sat in the Irish Parliament as a third house of clerical proctors. They were quickly silenced by the upper clergy. For a more detailed account of the proceedings of the Reformation parliament in Dublin see Steven Ellis, Tudor Ireland, 194-5.

Notes 177

8. B. MacCarthy, trans. and ed., Annala Uladh - Annals of Ulster, otherwise Annala Senait, Annals of Senat; A Chronicle of Irish Affairs, A.D. 431-1131; 1155-1541 (Dublin: Stationery Office, 1895),3: 625.

9. Martin Freeman, trans. and ed., The Annals of Conn aught (A.D. 1224-1544) (Dublin: Dublin Institute for Advanced Studies, 1944), 7W.

10. Ibid., 713. II. Ibid., 717. The Irish chroniclers had as much trouble with English names as the

English did with the Gaelic ones. Besides this quaint rendition of St Leger, one finds other almost incomprehensible spellings such as 'Iarla 0 bhfeauig' for the Earl of Essex and 'Duice 0 Cuibes' for the Duke of Guise. See William M. Hennessy, trans. and ed., The Annals of Loch Ce: A Chronicle of Irish Affairs from A.D. 10/4 to A.D. 1590 (London, Longman & Co., 1871),500,501.

12. This is a much debated subject among Irish historians. A general sense of the problem and of the evidence can be found in Brendan Bradshaw, 'Native Reaction to the Westward Enterprise: A Case-Study in Gaelic Ideology,' in The Westward Enterprise: English Activities in Ireland, the Atlantic, and America 1480-1650, ed. K. R. Andrews, Nicholas Canny and P. E. H. Hair (Liverpool: Liverpool University Press, 1978),65-80; TJ. Dunne, 'The Gaelic Response to Conquest and Colonisation: The Evidence of the Poetry,' Studia Hibemica 20 (1980): 7-30; Michelle O'Riordan, The Gaelic Mind and the Collapse of the Gaelic World (Cork: Cork University Press, 1990); and Nicholas Canny, 'The Formation of the Irish Mind.'

13. Hennessy, Annals of Loch Ce, 2: 351. 14. Ibid., n. 5. 15. For a whole-hearted defense of evidence which suggests a sense of Gaelic

political identity and a spirit of Gaelic nationalism occuring as early as the midsixteenth century see Brendan Bradshaw, 'Native Reaction to the Westward Enterprise' and the same author's The Irish Constitutional Revolution of the Sixteenth Century (Cambridge: Cambridge University Press, 1979). Also of use on this subject is Bernadette Cunningham, 'Native Culture and Political Change in Ireland, 1580-1640' in Brady and Gillespie, Natives and Newcomers, 148-170, although Cunningham's work is chiefly concerned with a slightly later period.

16. For a full discussion of this issue see Michelle O'Riordan, The Gaelic Mind. 17. Catalogue of Irish Manuscripts in the Royal Irish Academy (Dublin: Hodges,

Figgis & Co., 1936-43), 1177. (R.I.A. MS 24 P 14.) 18. Translated by Canice Mooney, 'The Irish Church in the Sixteenth Century,' Irish

Ecclesiastical Record 99 (January-June 1963): III. 19. For example, see the poem '00 frith monuar, an uain Sl ar Eirinn,' in Cecile

O'Rahilly, ed., Five Seventeenth-Century Political Poems (Dublin: Dublin Institute for Advanced Studies, 1977), I-II. Nicholas Canny also discusses this development in 'The Formation of the Irish Mind,' \08-9.

20. Cuthbert Mhlig Craith, trans. and ed., Dan na mBrathar Mionur (Dublin: Dublin Institute for Advanced Studies, 1980),2: 59. (Poem 27, st. 7.)

21. Ibid., 2: 61. (Poem 27, st. 27.) 22. Ibid. (Poem 27, sts. 29-30.) 23. Ibid., 2: 62. (Poem 27, st. 32a.) Whether 0 Dubhthaigh meantthey would suffer

the fires of hell or be burned as heretics is unclear. Perhaps he meant both. 24. Ibid., 2: 63. (Poem 27, sts. 45-6.)


25. Lambert McKenna, Ddnta do chum Aonghus Fionn 6 Dalaigh (Dublin and London: Maunsel and Company Ltd., 1919).

26. Ibid., 17-18. (Poems 16 and 17.) 27. Ibid., 17. (Poem 17, st. I.) 28. St Michael appears to have been one of the most popular saints in medieval

Ireland. For an interesting discussion of this see Helen M. Roe, 'The Cult of St Michael in Ireland,' in Folk & Farm: Essays in Honour of A. T. Lucas, ed. Kevin O'Danaher (Dublin: Royal Society of Antiquaries, 1976): 251-64.

29. Ibid., 35. (Poem 30, sts. 7-12, 15.) 30. Ibid., 55. (Poem 47.) 31. Ibid. (Poem 47, st. 6.) 32. Ibid. (Poem 47, st. 8.) 33. Ibid., 46-7. (Poem 39, sts. 4-9.) 34. Hennessy, Annals of Loch Ce, 2: 437. 35. John 0' Donovan, trans. and ed., Annals of the Kingdom of Ireland by the Four

Masters, From the Earliest Period to the Year 1616 (Dublin: Hodges, Smith and Co., 1854),5: 1467.

36. Other learned elites were occasionally affected by the Reformation, as in the case of conforming erenach families. The Sheridan family, which had provided clerics to the diocese of Kilmore throughout the medieval period, conformed to the Protestant church and continued to practice their hereditary clerical profession, with one member of the family, William Sheridan, eventually becoming the Protestant Bishop of Kilmore in 1681. A related example is that of the brehon sept of Geoghegan who switched from the practice of Gaelic law to become High Court Judges during the seventeenth century. For an analysis of this combination of traditionalism and innovation, see John Barry, 'The Status of Coarbs and Erenaghs,' Irish Ecclesiastical Record 94 (1960): 151-2.

37. For a clear discussion of the ramifications of this scheme see Nicholas Canny, From Reformation to Restoration: Ireland, 1534-1660 (Dublin: Helicon, 1987), particularly chapter 4.

38. See below, pp. 73-4. 39. For the best account of this see Brendan Bradshaw, The Dissolution of the

Religious Orders in Ireland Under Henry VIII (Cambridge: Cambridge University Press, 1974). Aubrey Gwynn and R. Neville Hadcock, Medieval Religious Houses: Ireland (London: Longman, 1970) is also useful in tracing many instances where the supposedly 'dissolved' houses continued to flourish well into the seventeenth century.

40. Hennessy, Annals of Loch Ce, 2: 421. 41. Arthur C. Champneys, Irish &clesiastical Architecture (Shannon: Irish University

Press, 1970, 1st ed., 1910),201. 42. Ibid., 202. 43. Some interesting facts about the Franciscan house at Multyfamam can be found

in Cathaldus Giblin, 'Franciscan Gleanings,' Assisi: Irish Franciscan Monthly 23, no. 1 (January 1950): 16-18 and in Franciscan Library at Killiney (F.L.K.) 'Canice Mooney Index Cards' under the title 'Multyfarnam.' I am grateful to Father Ignatius Fennessy for sharing these references with me as well as some of his personal recollections of the Franciscans at Multyfarnam.

44. A very interesting discussion of the effect of the socio-economic setting of urban life on the Irish response to the Reformation can be found in Brendan Bradshaw,

Notes 179

'The Reformation in the Cities: Cork, Limerick and Galway. 1534-1603,' in Settlement and Society in Medieval Ireland. Studies Presented 10 F. X. Martin. ed. John Bradley (Kilkenny: Boethius. 1988). 445-76. Bradshaw's discussion derives from Continental historiography. particularly the classic studies of Bernd Moeller. Imperial Cities and the Reformation. ed. and trans. H. C. Erik Midelfort and Mark U. Edwards. Jr. (Durham: The Labyrinth Press. 1982). and Steven Ozment. The Reformation in the Cities (New Haven and London: Yale University Press. 1975).

45. From the Original Galway Corporation Book. cited by James Hardiman in his notes to A Chorographical Description of West or h-Iar Connaught Written A.D. 1684 by Roderic a 'Flaherty (Dublin: Irish Archaeological Society. 1846).34. n. 'p.'

46. Edmund Campion. Two Bokes of the Histories of Ireland, compiled by Edmunde Campion. ed. A. F. Vossen (Assen: Van Gorcum. 1963).20.

47. There is no complete modem edition of this important treatise. but Colm Lennon has provided a translation of the fourth book in his study Richard Stanihurst the Dubliner, 1547-1618 (Dublin: Irish Academic Press. 1981). This is also an excellent biography of one of the more unusual personalities of sixteenthcentury Ireland; it is highly recommended. as is the same author's ground-breaking study of the response of the Dublin patriciate to the Reformation. The Lords of Dublin in the Age of Reformation (Dublin: Irish Academic Press. 1989).

48. Lennon, Richard Stanihurst. 145. 49. Ibid. 50. Ibid .• 157. 51. A good overview of this type of source material can be found in John P.

Harrington. ed .• The English Traveller in Ireland (Dublin: Wolfhound Press. 1991).

52. This argument is one aspect of Reformation historiography that is largely accepted by most modem scholars. including Nicholas Canny. Patrick Corish. Alan Ford. Colm Lennon and others. For excellent discussions of the process through which English politics and ideology changed and left the Old English in Ireland behind see Canny, 'The Formation ofthe Old English Elite,' and Aidan Clarke. The Old English in Ireland, 1625-42 (London: MacGibbon & Kee, 1966).

53. Our sources for this are very vague and impressionistic. There were no communion rolls or other such documentation kept for Ireland until well beyond this period. but for a general analysis of the situation see Alan Ford. The Protestant Refonnation. especially chapter 2.

54. As Patrick Corish has observed. it was not until after the systematic introduction of catechesis that the 'old, easy-fitting "civic religion" was displaced' and 'now to know the faith you had to know why you were a Catholic and not a Protestant. • Patrick Corish. The Catholic Community in the Seventeenth and Eighteenth Centuries (Dublin: Helicon. 1981), 16. Arguably. it was not until the seventeenth century that the terms 'Catholic' and 'Protestant' began to have real meaning for the Irish population.

55. See Ford. The Protestant Reformation. chapter 2. 56. John Bale's autobiographical account of his time in Ireland. 'Vocacyon of Johan

Bale to the Bishoprick of Ossorie in Ireland.' was first printed 'in Rome' in 1553. A slightly more modem edition can be found in The Harleian Miscellany 6 (1810): 437-64.


57. Corish, Catholic Community, 24. 58. For the Edwardian period see Brendan Bradshaw, 'The Edwardian Reformation

in Ireland,' Archivium Hibemicum 34 (1976): 83-99. To date very little has been done on religious changes in Ireland during the reign of Mary Tudor.

59. Patrick F. Moran, History of the Catholic Archbishops of Dublin Since the Reformation (Dublin: James Duffy, 1864),40.

60. Ibid. 61. Ibid. 62. Ibid. 63. Corish, Catholic Community, 24. 64. Ellis, Tudor Ireland, 210. 65. Moran, Catholic Archbishops, 97-8. 66. Compare John Bossy, The English Catholic Community (London: Darton,

Longman and Todd, 1975) and Duffy, The Stripping of the A ltars for discussions on the evolution of English recusant communities.

67. For an excellent discussion ofireland's role in the development of English colonial policies see Nicholas Canny, 'The Marginal Kingdom: Ireland as a Problem in the First British Empire,' in Strangers Within the Realm: Cultural Margins of the First British Empire, ed. Bernard Bailyn and Philip D. Morgan (Chapel Hill and London: University of North Carolina Press, 1991),35-66.

68. Moran, Catholic Archbishops, 61. It is interesting to note that in spite of Elizabeth's efforts to set up a printing press in Ireland and to secure the translation of devotional materials, the Book of Common Prayer was not translated into Gaelic until 1608. The first New Testament in Gaelic appeared in 1603, and it was not until the publication of 'Bedell's Bible' in 1685 that there was a complete Gaelic version of both the Old and New Testaments. For a very interesting account of the crucially important issue of the translation of Protestant religious materials into Gaelic see Nicholas Williams, I bPrionta I Leabhar (Dublin: An CI6chornhar Tta, 1986). A much less complete, but still useful, English-language overview can be found in Edward W. Lynam, The Irish Character in Print, 1571-1923 (London: Oxford University Press, 1924).

69. Moran, Catholic Archbishops, 71-2. 70. Ibid. 71. Cited by Corish, Catholic Community, 31-2. 72. For an overview of this information, see the index of names in Michael O'Riordan,

ed., 'Beatification and Canonisation of the Irish Martyrs: The Articles of the Apostolic Process,' Irish Ecclesiastical Record 5th ser., 7 (March-April 1916): 287-413. Of the 171 identifiable names for the period 1537-1600 given in this index, it is interesting to note that among the martyrs there were eight bishops; eighteen secular clergy; 119 regular clergy; twenty-five laymen; and one laywoman. More detailed information about the Elizabethan martyrs can be found in John Howlin, 'Perbreve Compendium,' written in 1590. The original is among the Salamanca Papers at St Patrick's College, Maynooth, but an edited version can be found in Patrick F. Moran, ed., Spicilegium Ossoriense (Dublin: W. B. Kelly, 1874), I: 82-108.

73. Philip 6 Sullivan Beare, Historiae Catholicae Iberniae Compendium, ed. Matthew Kelly (Dublin: John Daly, 1850), 135-6. Cited in translation by Moran, Catholic Archbishops, 147-8.

74. Moran, Catholic Archbishops, 72.

Notes 181

75. O'Flaherty, h-Iar Connaught, 395, n. 'f.' 76. Moran, Catholic Archbishops, 72. 77. The best survey of the Jesuits in Ireland can be found in Louis MacRedmond,

To the Greater Glory: A History of the Irish Jesuits (Dublin: Gill and Macmillan, 1991).

78. Edmund Hogan, ed.,lbernia Ignatiana: seu Ibemorum Societates lesu Patrum Monumenta (Dublin: Typographical Society, 1880), iii.

79. Archives of the Irish Jesuit Province (henceforward 'A.IJ.P'), MacErlean Transcripts, 1542. Summary of letters in the Roman Archives, 9 April 1542.

80. Ibid. 81. Ibid. 82. Ibid. 83. Evidence based on Irish religiosity offers a firm rebuttal to Jean Delumeau's

'dechristianization' thesis. Throughout the medieval and early modern period, we see no sign of heterodoxy or even obvious ignorance in the religious practices of the Irish. Rather, there seems to have been a deeply entrenched, well-informed, 'thick' layer of Christian belief and observance both before the Reformation period and after. See below, Chapter 8.

84. For a brief account of his life see Edmund Hogan, Distinguished Irishmen of the Sixteenth Century (London: Burns and Oates, 1894), 1-15.

85. Moran, Catholic Archbishops, 78. 86. Ibid., 79. 87. There is no exact record of Wolf s death, but the usually accepted date is 1586. 88. For an interesting account of this archbishop see Benignus Millett, 'The Pastoral

Zeal of Robert Wauchope,' Seanchas Ardmhaca 2, no. I (1956): 32-60. 89. John Brady, 'Ireland and the Council of Trent,' Irish Ecclesiastical Record, 68

(1946): 189-90. 90. For a full account of the Irish bishops' contributions see ibid., 192. 91. Ibid. 92. Ibid., 193. 93. Edward Rogan, Synods and Catechesis in Ireland, c. 445-1962 (Rome: Pontificia

Universitate Gregoriana, 1987),27. 94. The decree 'Tametsi' was promulgated in Cashel only in 1775, and not until

1827 in Dublin. For a discussion of the implications of this delay see J. M. Harty, 'Clandestinity and Mixed Marriages in Ireland,' Irish Theological Quarterly 3 (October 1908): 466-80. Similarly no Calendar Act was passed for Ireland until 1781, although official documents changed to the new form in 1752. See Maire McNeill, The Festival of Lughnasa (Oxford: Oxford University Press, 1962),19.

95. The exact date at which specific Tridentine reforms were introduced into Ireland can be exceedingly difficult to determine. Because of the proscriptions surrounding the Catholic Church in Ireland, records documenting the promulgation of specific decrees were sometimes never filed. Although his conclusions are questionable in some areas, John Bossy's article 'The CounterReformation and the People of Catholic Ireland' Historical Studies 8 (1971): 155-69 is still probably the best introduction to Irish synodal legislation after the Council of Trent.

96. For detailed acccounts of the legislation produced by the Council of Trent and its impact on Catholic ideology see Hubert Jedin, A History of the Council of


Trent, trans. Ernest Graf (London and New York: T. Nelson, 1957-61); H. Outram Evennett, The Spirit of the Counter-Reformation (Cambridge: Cambridge University Press, 1968); and A. D. Wright, The Counter-Refonnation (New York: St Martin's Press, 1982).

CHAPTERS

I. Smyth's Infonnationfor Ireland, transcribed by Herbert F. Hore, 'Irish Bardism in Ireland,' Ulster Journal of Archaeology, 6 (1858): 166.

2. Richard Stanihurst, On Ireland's Past: De Rebus in Hibernia Gestis, as cited by Colm Lennon in Richard Stanihurst the Dubliner, 1547-1618 (Dublin: Irish Academic Press, 1981), 158.

3. Padraig A. Breatnach's 'The Chiers Poet,' Proceedings of the Royal Irish Academy 83C, no. 3 (1983): 37-79 is a very worthwhile study which examines the changing role of the professional poet in Gaelic society.

4. Lughaidh 6 Clerigh, Betha Aodha Ruaidh Ui Dhomnaill [The Life of Red Hugh 6 Donnell], trans. Paul Walsh (Dublin: Irish Texts Society, 1948), 180-1.

5. Ibid., 225. 6. Ibid., 232. 7. James Hardiman, ed., Irish Minstrelsy, or Bardic Remains of Ireland; with

English Poetic Translations (London: Joseph Robins, 1831; repr., New York: Barnes & Noble, 1971), xxxv.

8. This issue is explored in some detail by Robin Flower in his introduction to Tomas 6 Rathaille, Danta Gradha: An Anthology of Irish Love Poetry (A.D. 1350-1750) (Dublin and Cork: Educational Company of Ireland, 1926), xii-xxii.

9. Eleanor Knott, Early Irish Literature (New York: Barnes & Noble, 1966),52. 10. Although it is impossible to trace any direct textual relationship, the similarity

ofthis poem with the seventeenth-century Scottish ballad 'Thomas the Rhymer' seems striking. In that poem the hero meets a beautiful lady coming out of one of the fairy hills, and much of the action of the ballad revolves around his confusion as to whether she is the 'Queen of Heaven' or the Queen of Elfland. See Lowry Charles Wimberly, Folklore in the English and Scottish Ballads (New York: Dover, 1965), 129.

II. For an interesting discussion of the ideological process involved in the development of this genre, see Daniel Corkery, The Hidden Ireland (Dublin: Gill and Son, 1967), chapter 5. Although much of Corkery's overall argument has been called into question by more recent scholarship, this chapter is still useful for its analysis of the aisling genre and its role in developing Irish nationalism.

12. The foundation ofthe Irish Colleges on the Continent is an interesting subject in itself, since the foundations reveal much about the political situation of Ireland in the larger European context. Predictably, most of the colleges were founded under the protection or patronage of those already at odds with England, as can be seen in the list of major foundations given by Patrick Corish in The Catholic Community in the Seventeenth and Eighteenth Centuries (Dublin: Helicon, 1981), 25: Salamanca, 1592; Douai, 1594; Paris, 1578; Bordeaux, 1610; Rouen, 1612; Rome, 1627; the Irish Franciscan College at Louvain, 1626; the Irish Capuchin College at Lille, 1610; and the Capuchins at Charleville, 1615.

Notes 183

For a fuller discussion of the Irish Catholic Colleges on the Continent. see also John Brady. 'The Irish Colleges in Europe and the Counter-Reformation,' Proceedings of the Irish Catholic Historical Committee (Dublin: Gill and Son. 1957). 1-8. and Helga Hammerstein. 'Aspects of the Continental Education of Irish Students in the Reign of Queen Elizabeth I,' Historical Studies 8 (1971): 137-53.

13. There is a modern critical edition of this text by Fearghal MacRaghnaill: Bonaventura 6 hEodhusa. An Teagasg Criosdaidhe. ed. Fearghal MacRaghnaill (Dublin: Dublin Institute for Advanced Studies. 1976). The introduction discusses some of the various copies and their provenance.

14. Aodh de Blacam. Gaelic Literature Surveyed (Dublin and Cork: Talbot Press. 1929). 157.

15. Ibid .• 159. 16. This was not an altogether original idea. There is an account of one Father Eoghan

6 Duthaigh. also a Franciscan and poet. who in 1600 'travelled around the country barefoot preaching to the people .... At the end of his sermons. which were often very long. he was accustomed to compress the substance of them into a rann or verse. a few winged words shot like an arrow at the memory of his readers.' Phillip O'Sullivan Beare. Historiae Catholicae Ibemiae Compendium. ed. Matthew Kelly (Dublin: John Daly. 1850). 107.

17. de Blacam.lrish Literature. 159:

Creid go bhuil aon Dia ann Trionnoid trean na dtri bpearsan; Athair. Mac. Spioraid Naomh. Go comhuaisle comhaosd.

18. Canice Mooney. Devotional Writings of the Irish Franciscans, 1224-1950 (Killiney: Four Masters' Press. 1952). 17.

19. During the seventeenth century the only other printing press in Europe with an Irish typeface was that of Propaganda Fide in Rome. It is interesting to note that the publication of devotional materials in Highland Scots Gaelic came earlier (1567) because they adapted the language to the requirements of Roman type. The Irish. however. probably because of their more persistent adherence to the scribal tradition. insisted on the distinctive Irish type-fount. For a discussion of this see Seamus 6 Saothraf. 'Early Gaelic Printing,' Irish Booklore I (1971): 99.

20. Brendan Jennings. Louvain Papers (Dublin: Irish Manuscript Commission. 1968).32.

21. de Blacam. Gaelic Literature. 219. 22. Cathaldus Giblin. 'The Contribution of Irish Franciscans on the Continent in

the Seventeenth Century,' in 1rish Spirituality. ed. Michael Maher (Dublin: Veritas. 1981). 90.

23. The modern edition is by Thomas 6 Rahilly. Desiderius, otherwise called Sgathan an Chrabhaidh. by Flaithri 6 Maolchonaire (Dublin: Dublin Institute for Advanced Studies. 1941).

24. Giblin. 'The Contribution of Irish Franciscans,' 94. 25. Ibid.


26. The best biography of MacCaghwell, which situates him in the context of his work at Louvain, is Tomas 6 Cleirigh, Aodh MacAingil agus an Scoil NuaGhaeilge i Lobhain, (Dublin: An Gum, 1935).

27. For various manuscript versions of this tract see Catalogue of Irish Manuscripts in the Royal Irish Academy (Dublin: Hodges, Figgis & Co., 1936-43). The modem critical edition is by Canice Mooney: Aodh MacAingil, Scathan Shacramuinte na hAithridhe, ed. Can ice Mooney (Dublin: Dublin Institute for Advanced Studies, 1952).

28. Giblin, 'The Contribution of Irish Franciscans,' 94. 29. Ibid. 30. Ibid., 97. 31. This project was clearly influenced by the ideas of the Bollandists which were

being formulated at the same time and in the same region. The exact correlation between the two undertakings is subject to some speculation, but the intellectual influences are unmistakable. For a good introduction to the Bollandist project see David Knowles, Great Historical Undertakings: Problems in Monastic History (London: Thomas Nelson and Sons, Ltd., 1972), chapter I, and Hipplolyte Delahaye, The Work of the Bollandists Through Three Centuries, /6/5-/9/5 (Princeton, N.J.: Princeton University Press, 1922).

32. Brendan Jennings, ed., The 'Acta Sanctorum Hibemiae' of John Colgan (Dublin: Stationery Office, 1948), ii.

33. Paul Walsh, ed., Genealogiae Regum et Sanctorum Hiberniae (Dublin: Gill and Son, 1918), 143.

34. Whether or not the text was actually composed in this particular monastery remains controversial. It was certainly written in Donegal, but beyond this, the exact place is open to question. For a full discussion of this issue, see Paul Walsh, 'The Work of a Winter,' Catholic Bulletin 28 (January 1938): 228-9, 233-4.

35. Ibid., 227. 36. James Henthorn Todd and William Reeves, eds, The Martyrology of Donegal

(Dublin: Irish Archaeological and Celtic Society, 1864), xli. 37. Ibid. 38. Bernadette Cunningham, 'The Culture and Ideology of Irish Franciscan Historians

at Louvain, 1607-1650,' in Ideology and the Historians, ed. Ciaran Brady (Dublin: Lilliput Press, 1992), 21.

39. Breandan 6 Buachalla, 'Annala Rioghachta Eireann is Foras Feasa ar Eireann: An Comhtheacs Comhaimseartha,' Studia Hibemica 22-3 (1982-3): 59-105.

40. Cunningham, 'Irish Franciscan Historians,' 19. 41. Franciscan Library at Killiney (F.L.K.) MS F4, f3. A transcription of this

document, with some slight alterations, appears in Brendan Jennings, Louvain Papers (p. 143, no. 188) where the original is described as located in F.L.K. C II, apparently based on an organization of the collection that has been superseded.

42. Cunningham, 'Irish Franciscan Historians,' 28. 43. It is probable that if such a manuscript survived the seventeenth century it may

well have disappeared at the time of the suppression of St Anthony's College during the Napoleonic Wars. See Jennings, Acta Sanctorum Hiberniae, iii.

44. For a partial list of these see Charles Graves, 'Colgan's Collection of Irish Manuscripts,' Proceedings of the Royallrish Academy 6 (1853-7): 95-112. There are other manuscript items not mentioned in Graves' article that appear to be in

Notes 185

Colgan's hand which are located in the 'F' manuscripts in the Franciscan Library at Killiney, but these consist mostly of scattered notes and annotations.

45. John Brady, 'The Catechism in Irish: Irish Ecclesiastical Record 83 (1955): 171. 46. There is a modem critical edition by Anselm 6 Fachtna: Anthony Geamon,

Parrthas an Anma, ed. Anselm 6 Fachtna (Dublin: Dublin Institute for Advanced Studies, 1953).

47. Mooney, Devotional Writings, 19.

CHAPTER 6

I. Patrick F. Moran, History of the Catholic Archbishops of Dublin Since the Reformation, (Dublin: James Duffy, 1864),225.

2. Ibid. 3. Ibid., 227. 4. Ibid., 228. 5. Ibid., 231-2. 6. Ibid., 230. 7. Ibid. 8. Patrick Corish, The Catholic Community in the Seventeenth and Eighteenth

Centuries (Dublin: Helicon, 1981), 19. 9. For a discussion of the implications ofthe mixed identification of Ireland as both

a mission and a church see ibid., chapter 2. 10. Ibid., 20. II. For a full analysis of the composition of the seventeenth-century Irish episcopate

see Donal Cregan, 'The Social and Cultural Background of a CounterReformation Episcopate, 1618-60,' in Studies in Irish History: Presented to R. Dudley Edwards, ed. Art Cosgrove and Donal MacCartney (Dublin: University College, 1979). Of the thirty-seven bishops identified by Cregan in this study, he concludes that nineteen were Old Irish and eighteen were of Old English stock, although he emphasizes that given the mixed family backgrounds of many of the bishops, it is very difficult to accurately categorize them as one or the other.

12. Some vague conclusions as to the family background of the Irish clergy may be drawn from the lists we possess of novices in the Irish religious colleges and from an incomplete list of names of 'Jesuites, Seminary Priestes, and Fryers: drawn up by one of the royal administrators in 1613. Trinity College, Dublin (T.C.D.) MS 567, ff. 32r-35v. Although many of the names are impossible to identify, of the 255 names given in the T.C.D. manuscript, sixty-five appear to be definably Old Irish and eighty-four Old English. Although many are not identified as to whether they were secular clergy or religious, of those which are, it seems that Old English names slightly predominate among the secular clergy and Jesuits, whereas Gaelic names are the more common among those identified as 'Franciscan Fryers: This pattern would make sense, given the geographical and social context of pre-Reformation clergy in Ireland, and it seems to be suported by the lists of those professed or in novitiates in the various religious orders. For example, all but two of the eighteen men on the Irish Jesuit Mission in 1613 were of Old English blood. Of the sixty-eight names of novices received at the Irish Franciscan College at Louvain from 1607 to 1617 only twenty-two


are identified as coming from Meath and Leinster (hence almost certainly Old English), as opposed to thirty-two from what would have been the heavily Gaelic regions of Ulster, Munster and Connaught. For this list of names see Brendan Jennings, ed., Louvain Papers, 1606-1827 (Dublin: Irish Manuscripts Commission, 1968), 54--8.

13. For a full discussion of the Roman administrative procedures see Cathaldus Giblin, 'The Processus Datariae and the Appointment of Irish Bishops in the Seventeenth Century,' in Father Luke Wadding Commemorative Volume, ed. The Franciscan Fathers (Dublin: Clonmore and Reynolds, Ltd .• 1957).508-616.

14. In his excellent article on 'The Processus Datariae' Cathaldus Giblin identified twenty-one processes of enquiry for Irish dioceses in the seventeenth century that were sent through the Congregation of the Consistory; forty-seven (including duplicates of the Processus Consistoriales) which went through Datary. and approximately fifty-three appointments which were made directly through Propaganda or the Holy Office without any formal processes of enquiry being drawn up.

15. Patrick Corish provides some interesting statistics on the development of a parish system in Ireland. By the mid-1630s Ardfert had fifty-two parish priests; Tuam had fifty-six; Killaloe forty-seven; Kilmore and Kildare both twenty-four. At the same time the Bishop of Waterford reported that he had forty-five parishes - and too much work to be done by the fifty-nine secular priests and forty-five religious he had under his direction. The Bishop of Elphin noted in 1637 that he now had forty-two parish priests. compared with only thirteen when he was appointed in 1625. Corish. Catholic Community. 28.

16. See above, Chapter 4. n. 72. 17. Brendan Jennings. ed .• Wadding Papers, 1614-38 (Dublin: Stationery Office,

1953),324. 18. Ibid. 19. Ibid .• 440. 20. Ibid., 441. 21. As indicated in Thomas Strange's comments. n. 19. above. 22. Ibid., 9. 23. For a contemporary account of this house see Malachy Hartry. Triumpha/ia

Chronologica Monasterii Sanctae Crucis in Hibernia. ed. Denis Murphy (Dublin: Sealy. Bryers and Walker. 1891). A fascinating analysis of this account may be found in Bernadette Cunningham and Raymond Gillespie. 'Holy Cross Abbey and the Counter Reformation in Tipperary,' Tipperary Historical Journal 4 (1991). I am grateful to the authors for allowing me to consult this article in typescript before its publication.

24. Cunningham and Gillespie. 'Holy Cross Abbey,' (typescript), 4. 25. Ibid. 26. Patrick F. Moran, ed., Spicilegium Ossoriense: Being a Collection of Original

Letters and Papers Illustrative of the History of the Irish Church from the Reformation to the Year 1880 (Dublin: Browne and Nolan, 1874--84). 1: 177.

27. Hartry. Triumphalia. 153. 28. Ibid .• Ii. 29. Ibid .• Ixiv-Ixv. 30. The best available general survey of the Franciscan order in Ireland is Patrick

Conlan, Franciscan Ireland: the Story of Seven Hundred and Fifty Years of the

Notes 187

Friars Minor in Ireland (Dublin and Cork: Mercier Press, 1978), although much more detailed material concerning a limited time-span can be found in Benignus Millett, The Irish Franciscans. 1651-1665 (Rome: Gregorian University Press, 1964). To date the Franciscans remain the most thoroughly researched of the mendicant orders in Ireland. Peter O'Dwyer's study The Irish Carmelites (Dublin: Carmelite Publications, 1988) is worth consulting as is F. X. Martin. Friar Nugent: a Study of Francis Lavalin Nugent. (1569-1635). Agent of the Counter-Reformation (Rome: Capuchin Historical Institute, 1962) which explores the role of the Capuchins in Ireland. Also of value is Thomas Flynn, The Irish Dominicans. 1536-1640 (Dublin: Four Courts Press. 1993). The material in this study has long been unavailable, and I am grateful to Fr Flynn for allowing me to read his unpublished dissertation prior to the publication of his book.

31. A very interesting account of Irish Franciscan monasteries can be found in a report written by Donatus Mooney in 1617. He conducted an official visitation while Provincial of the Order. and his observations provide an unusual glimpse into early seventeenth-century Ireland, although he seems to have been more concerned with the church buildings and furnishings than with the friars themselves. Father Mooney's account is now in the Bibliotheque Royale in Brussels. but an edited version can be found in Brendan Jennings. 'Brussels MS. 3947: Donatus Moneyus. De Provincia Hiberniae S. Francisci,' Analecta Hibernia 6 (November 1934): 12-131.

32. Archivium Provinciae Hiberniae, MS B, 21, cited by Francis Finegan, The Jesuits ill Ireland. 1598-/773: An Outline History. unpublished typescript. I: I. 1 wish to express my thanks to Fr Steven Redmond and the Irish Jesuit Province for allowing me to consult this typescript and the various archival materials held by the order.

33. The first time the issue came up in the early seventeenth century it was rejected by Christopher Holywood. Superior of the Irish Mission. In 1660 the sugestion was again made and rejected, and until the suppression of the Jesuits in 1775, the Irish Province maintained its independence, acting under the direct control of the General of the Society. Finegan, Jesuits in Ireland, 27.

34. Francis Finegan, Biographical Dictionary of Third Irish Jesuit Mission. 1598-1773. (unpublished typescript). 86.

35. Ibid. 36. Ibid., 68. 37. For a description of the role of the Sodality in Ireland see John MacErlean, The

Sodality of ti,e Blessed Virgin Mary in Ireland. a Short History, (Dublin: 'Irish Messenger' Office, 1928).

38. Henry Fitzsimon, Words of Comfort to Persecuted Catholics. Written in Exile. Anno 1607, ed. Edmund Hogan (Dublin: Gill and Son, 1881),56.

39. Finegan. Biographical Dictionary. 68-9. 40. From the Status Missionis of 1629. cited by Finegan. Jesuits in Ireland, 104-5. 41. Helga Hammerstein. 'Aspects of the Continental Education of Irish Students.'

Historical Studies 8 (1971): 146. 42. Ibid. 43. Ibid. 44. The author of the Hiberniae Sive Antiquiores Scotiae Vindiciae estimated the

total number of clergy in Ireland in 1620 to be around eight hundred. of which


one hundred were Franciscans, thirty Jesuits, twenty Bernardines, a few Dominicans and Augustinians, and four or five Capuchins. Cited by Patrick Moran, 'The Bishops of Ossory from the Anglo-Norman Invasion to the Present Day,' Transactions of the OssoryArchaeological Society 2 (1880-3): 280.

45. Barnaby Rich, A New Description of Ireland (London: Printed for Thomas Adams, 1610), 13.

46. Ibid., 15. 47. A comparative analysis of the two texts may be found in Breandan 6 Buachalla,

'Annlila Rfoghachta Eireann is Foras Feasa ar Eirinn: An Comhth~acs Comhaimseartha,' Studia Hibernia 22-3 (1982-3): 59-105.

48. An interesting and detailed analysis of this work in the context of Tridentine ideologies can be found in Bernadette Cunningham, 'Geoffrey Keating's Eochair Sgiath an Aifrinn and the Catholic Reformation in Ireland,' in The Churchel", Ireland and the Irish, ed. W. J. Shiels and Diana Woods (Oxford: Basil Blackwell, 1989), 133-43.

49. A modem edited version has been done by Osborn Bergin, Tr{ Bhior-Ghaoithe an Bhdis (Dublin: Hodges, Figgis & Co., 1931).

50. See Bernadette Cunningham, 'Seventeenth Century Interpretations of the Past: the Case of Geoffrey Keating,' Irish Historical Studies 25 (1986): 116-28.

51. Geoffrey Keating, F oras F easa ar Eirinn (Dublin: Irish Texts Society, 1902), I: 124.

52. Cunningham, 'Geoffrey Keating's Eochair Sgiath,' 134. 53. For the most succinct statement of this argument on the Protestant side see James

Ussher's 1624 treatise, 'A Discourse of the Religion Anciently Professed by the British and Irish,' in Volume 4 of Charles Richard Elrington and J. H. Todd, The Whole Works of the Most Rev. James Ussher, D.D., Lord Archbishop of Armagh and Primate of All Ireland (Dublin: Hodges, Smith and Co., 1864). It was this theological appropriation of the Gaelic past which partially stimulated a mini-Renaissance in Irish antiquarianism on the part of several Protestant Irish clergymen, most notably, James Ussher and James Ware. Regardless of the reasons prompting their interest, they were important figures in the preservation of Gaelic manuscripts and antiquities. For an interesting analysis of Ussher's ambivalent attitude toward the Gaelic Irish see Joseph Leersen, 'Archbishop Ussher and Gaelic Culture,' Studia Hibernia 22-3 (1982-3): 50-8.

54. The most accessible version of this work is that edited by Patrick Moran, The Analecta of David Rothe. Bishop ofOssory (Dublin: Gill and Son, 1884).

55. For a discussion of this manuscript see Moran, 'Bishops of Ossory,' 283-5. 56. Edward Rogan, Synods and Catechesis in Ireland. c. 445-1962 (Rome: Pontificia

Universitate Gregoriana, 1987),31. 57. This is not the place for a detailed analysis of the extremely complicated political

events of the 164Os. For a good overview see Nicholas Canny, From Refonnation to Restoration (Dublin: Helicon, 1987), chapter 7, and Michael PercevalMaxwell, The Outbreak of the Irish Rebellion of 1641 (Montreal: McGiII-Queen's University Press, 1994). See also Jane H. Ohlmeyer. Civil War and Restoration in the Three Stuart Kingdoms: The Career of Randal MacDonnell, Marquis of Antrim, 1609-1683 (Cambridge: Cambridge University Press, 1993), and idem, lrelandfrom Independence to Occupation, 1641-1660 (Cambridge: Cambridge University Press, 1995).

Notes 189

58. There is a six-volume edition in Latin of the correspondence and reports of Rinuccini's embassy edited by Stanislaus Kavanaugh, Commentarius Rinuccinianus, de Sedis Apostolicae Legatione ad Foederatos Hibemiae Catholicos per annos 1645-9 (Dublin: Irish Manuscript Commission, 1832-49). A much more accessible version can be found in Annie Hutton's translated and abridged text, The Embassy in Ireland of Monsignor G. B. Rinuccini, Archbishop of Fermo, in the Years 1645-1649 (Dublin: Alexander Thorn, 1873).

59. Hutton, The Embassy in Ireland, 492. 60. Ibid., 490. 61. Ibid., 148. 62. Ibid., 283. 63. Ibid., 140. 64. Ibid., 530. 65. The best source for examining Plunkett's religious outlook is John Hanly's

meticulously edited book, The Letters of St Oliver Plunkett (Dublin: Dolmen Press, 1979). For a general overview and transcripts of letters not available elsewhere, Patrick F. Moran, Memoir Of the Most Reverend Oliver Plunkett, Archbishop of Annagh, 2nd ed., (Dublin: Browne & Nolan, 1895) is still useful.

66. Corish, Catholic Community, 57, 68. 67. In Elphin there was an increase in the number of priests from thirty-two to forty

four and the diocesan priests in Kildare, Kilfenora, Ossory, and Down and Connor more than doubled. Meath was most unusual in having retained its full complement of sixty priests throughout the Interregnum. See Corish, Catholic Community, 56, 68.

CHAPTER 7

I. It must be emphasized that the concepts of 'popular' and 'elite' religion do not fit well with the Irish situation. Certainly contemporaries made a distinction between the religion of the elites and the peasantry, but this had more to do with the way in which Irish religion was described by the various observers than with any real abyss between 'popular' and 'elite' in terms of actual practices. See below, Chapter 8.

2. Charles Henry Hull, ed., The &onomic Writings of Sir William Petty (Cambridge: Cambridge University Press, 1899),1: 199.

3. Richard Cox, 'On a Manuscript Description of the City and County of Cork, cir. 1685,' ed. Swift Paine Johnston, Journal of the Royal Society of Antiquaries of Ireland 32 (1902): 362.

4. In 1684 Henry Piers commented, 'All the youth of this age learn to speak English in their petty schools, the only good they learn there.' Henry Piers, 'A Choreographical Description of the County of West-Meath Written in A.D. 1682,' in Collectanea de rebus Hibemicis, ed. Charles Vallencey (Dublin: Thomas Ewing, 1770), 108. Piers was, of course, only referring to the population in Westmeath, located on the outskirts of the Pale. An analysis of the overall linguistic situation can be found in Alan Bliss, Spoken English in Ireland, 1600-1740 (Dublin: Dolman Press, 1979).


5. Thomas Dineley, Observations in a Voyage Through the Kingdom of Ireland, ed. James Graves (Dublin: University Press, 1870),25.

6. Piers, 'West-meath,' 108-9. 7. T. Crofton Croker, ed., The Tour of the French Traveller M. de La Boullaye Ie

Gouz in Ireland, A.D. l644 (London: T. and W. Boone, 1837),37. 8. See Edward Rogan, Synods and Catechesis in Ireland, c. 445-1962 (Rome:

Pontificia Universitate Gregoriana, 1987) for brief descriptions of the decrees of each synod. Rogan was especially concerned with the implementation of catechetical practices in Ireland, so he made careful note of each reference to this subject in the legislation.

9. Hull, Economic Writings of Sir William Petty, 1: 198-9. 10. Archives ofthe Irish Jesuit Province, (A.U.P.) Documents (Translations), I: 106. 11. Ibid.,I: 107. 12. Ibid. 13. Ronald I. M. Black has the same observation concerning the Gaelic manuscripts

of Scotland for the same period. See 'The Gaelic Manuscripts of Scotland,' in Gaelic in Scotland: Alba agus a'Chaidhlig, ed. William Gillies (Edinburgh: Edinburgh University Press, 1989), 165.

14. For a discussion of some of the various manuscript versions of this catechism produced in the late seventeenth and eighteenth century see Bonaventura 6 hEodhusa, An Teagasg Criosdaidhe, ed. Fearghal MacRaghnaill (Dublin: Dublin Institute for Advanced Studies, 1976), xi, n. 22.

15. Cathaldus Giblin, 'The Contribution of Irish Franciscans on the Continent in the Seventeenth Century,' in Irish Spirituality, ed. Michael Maher (Dublin: Veritas, 1981),97.

16. Ibid. 17. See above, Chapter 5, n. 19. 18. Giblin, 'The Contribution ofirish Franciscans,' 99. 19. At some point this text found its way on to the 'Index of Forbidden Books,'

presumably because of some of the less-than-orthodox statements it makes concerning the afterlife. Perhaps because of this it has never appeared in a modern critical edition. There is, however, a typescript available in the Franciscan Library at Killiney, as well as a manuscript copy (F.L.K. MS A22). I am very greatful to the Franciscan fathers for allowing me to consult these materials.

20. Giblin, 'The Contribution of Irish Franciscans,' 99. 21. John Lynch, Cambrensis Eversus seu Potius Historica Fides in Rebus Hibemicis

Giraldo Cambrensis Abrogata, trans. and ed. Matthew Kelly (Dublin: For the Celtic Society, 1848), 1: 378. The original work was published by John Lynch in 1662, although it would seem to have been written prior to 1660.

22. Giblin, 'The Contribution of Irish Franciscans,' 102. 23. For a reasonably detailed overview of the literature produced by the Irish

overseas, (in Irish as well as in other languages), see M. Walsh, 'Irish Books Printed Abroad, 1475-1700,' The Irish Book 2 (1963): 1-36 and Charles McNeill, 'Publications of Irish Interest Published by Irish Authors on the Continent of Europe Prior to the Eighteenth Century,' The Bibliographical Society of Ireland 4 (1930): 3-41. The titles in these lists are, of course, not exclusively religious in nature.

24. See Appendix I below for a full list of titles.

Notes 191

25. The manuscript of Luke Wadding's 'Notebook' is in the Franciscan Library at Killiney under the number J5. There is also an edited version of the text by Patrick Corish which can be found in Archivium Hibemicum 29 (1970): 49-114.

26. Patrick Corish, The Catholic Community in the Seventeenth and Eighteenth Centuries (Dublin: Helicon, 1981),63.

27. Ibid. 28. Walsh, 'Irish Books Printed Abroad,' 32. 29. John Bossy, 'The Counter-Reformation and the People of Catholic Ireland,'

Historical Studies 8 (1971): 162. 30. Ibid., 163. 31. Lynch, Cambrensis Eversus, 140, n. 'a.' 32. Edward MacLysaght, Irish Life in the Seventeenth Century (Cork: Cork University

Press, 1950, 2nd ed.), 343. 33. Ibid., 344. 34. Ibid., 345. 35. Piers, 'West-Meath,' 122. 36. Dineley, Observations, 20. 37. Ibid., 21. 38. See Bossy's comments in 'The Counter-Reformation and the People of Catholic

Ireland,' 162-5. See also Chapter 8 below. 39. William Brereton, Travels in Holland, the United Provinces, England, Scotland

and Ireland, ed. Edward Hawkins (London: For the Chetham Society, 1844), 142. 40. (John Synnott), 'An Account of the Barony of Forth,' ed. Herbert F. Hore, The

Journal of the Kilkenny and South-East of Ireland Archaeological Society n.s. 4 (1862): 71.

41. Patrick F. Moran, Memoir of the Most Reverend Oliver Plunkett, Archbishop of Armagh, 2nd ed., (Dublin: Browne & Nolan, 1895), 132.

42. Dineley, Observations, 149. 43. For an interesting analysis of this process as shown in iconographical evidence

see Raymond Gillespie, 'The Image of Death, 1500-1700,' Archaeology Ireland 6, no. I (Spring 1992): 8-10. The Irish evidence should, of course, be set in the overall context of European death customs as discussed by Philippe Aries, The Hour of Our Death (New York: Vintage Books, 1981) and Michel Vovelle, Mort et l' occident de 1300 a nos jours (Paris: Gallimard, 1983).

44. Dineley, Observations, 34. 45. Jorevin [Jouvain] de Rocheford, 'Description of England and Ireland After the

Restoration,' in Illustrations of Irish History and Topography, ed. C. Litton Falkiner (London: Longman, Green & Co., 1904),425.

46. Piers, 'West-Meath,' 126. 47. MacLysaght, Irish Life in the Seventeenth Century, 341. 48. Ibid. 49. See Chapter 8 below. 50. Synnott,' An Account of the Barony of Forth,' 62. 51. London, Public Record Office SP63/161152 (1591). I am grateful to Bernadette

Cunningham for giving me this reference. 52. Patrick Logan, The Holy Wells of Ireland (Gerrards Cross, Buckinghamshire:

Colin Smythe, 1980),82. 53. Roderic O'Flaherty, A Choreographical Description of West or h-Iar Connaught,

ed. James Hardiman (Dublin: Irish Archaeological Society, 1846),88.


54. J. Hagan, ed., 'Miscellanea Vaticano-Hibernica, 1580-1631,' Archivium Hibemicum 3 (1914): 263-4.

55. For a full discussion of this part of Jesuit activism in the Continental context, see Louis Chatellier, The Europe of the Devout: The Catholic Reformation and lhe Formation of a New Society (Cambridge: Cambridge Uni versity Press, 1989).

56. The only overview of the history of these confraternities is John MacErlean's short study, The Sodality of the Blessed Virgin in Ireland (Dublin: 'Irish Messenger' Office, 1927).

57. The exact date when the rosary was introduced in Ireland is debatable. For an interesting discussion of this point, as well as the subsequent history of the devotion, see Edward McGuire, 'Old Irish Rosaries,' The Furrow 5, no. 2 (February 1954): 97-105. The accompanying illustrations are also worthwhile.

58. Brereton, Travels, 155. 59. Synnott, 'An Account of the Barony of Forth,' 69. 60. Ibid. 61. See above, Chapter 2, n. 41. 62. On this subject, Roderic O'Flaherty's description of the ruins of Connaught

provide a good overview of the preponderance of ancient Irish saints in the dedications he notes. Only in one instance did there seem to be a change toward a more discemable Tridentine pattern. Of the parish church of Moycullan, O'Flaherty explained that: 'What ancient patron it had is not known,' but in the 1680s it was rededicated to the Immaculate Conception. O'Flaherty, h-Iar Connaught, 55.

63. Dineley, Observations, 20. 64. Piers, 'West-Meath,' 124. 65. Ibid., 66.

CHAPTERS

1. See John Bossy, 'The Counter-Reformation and the People of Catholic Ireland,' Historical Studies 8 (1971): 155-69; Emmet Larkin, 'The Devotional Revolution in Ireland, 1850-1875,' American Historical Review 87 (I972): 625-52; and most recently S. J. Connolly, Religion, Law and Power: The Making of Protestant Ireland, 1660-1760 (Oxford: Clarendon Press, I 992).

2. A useful corrective to the interpretations offered by Bossy and Larkin can be found in Thomas C. McGrath, 'The Tridentine Evolution of Modern Irish Catholicism, 1563-1962; A Re-examination of the "Devotional Revolution" Thesis,' in Irish Church History Today, ed. Reamonn 6 Muiri (Armagh: Armagh Diocesan Historical Society, 1990), 84-99. McGrath's analysis is brief on the earlier period, but his emphasis on the need to examine the problem of Tridentine Catholicism in terms of the longue duree makes excellent sense.

3. See Nicholas Canny's remarks on the development of political theories concerning Irish identity, especially 'The Formation of the Irish Mind: Religion, Politics and Gaelic Irish Literature 1580-1750,' Past and Present 95 (1981): 91-116; 'Identity Formation in Ireland: The Emergence of the Anglo-Irish,' in Colonial Identity in the Atlantic World, 1500-1800, ed. Nicholas Canny and Anthony Pagden (Princeton, N.J.: Princeton University Press, 1987), 159-212; and The

Notes 193

Formation of the Old English Elite in Ireland, (Dublin: National University of Ireland, 1975).

4. For the best analysis of the terminology and concepts associated with 'superstition,' see William Monter, Ritual. Myth and Magic in Early Modem Europe (Athens, Ohio: Ohio University Press, 1983). Dieter Harmening, Superstitio: Oberlieferungs und theoriegeschichte Untersuchungen zur kirklichtheologishen Aberglaubensliteratur des Mittelalters (Berlin: Schmidt, 1979), 33-42 is also useful on this subject.

5. See K. T. Hoppen, 'The Hartlib Circle and the Origins of the Dublin Philosophical Society,' Irish Historical Studies 20, no. 77 (March 1976): 40-8.

6. For a fascinating study of changing seventeenth-century mentalites see Nicholas Canny, The Upstart Earl: A Study of the Social and Mental World of Richard Boyle. First Earl of Cork (Cambridge: Cambridge University Press, 1982). Although the book concerns the experiences of Robert Boyle's father in an earlier time-frame, it is useful in helping understand how an individual like Robert Boyle could logically come out of the Irish setting.

7. Trinity College, Dublin (T.C.D.) MS 883/1, 2. 8. Ibid., 197. 9. Ibid., 230.

10. Henry Piers, 'A Choreographical Description of the County of West-Meath Written in A.D. 1682,' in Collectanea de Rebus Hibemicis, ed. Charles Vallencey (Dublin: Thomas Ewing, 1770), 21.

II. Ibid., 121. 12. Certainly there was a correlation between the Lughnasa celebrations and the

quarter-day observances of the church. See Maire McNeill, The Festival of Lughnasa (Oxford: Oxford University Press, 1962), introduction, and Kevin Danaher, The Year in Ireland (Cork and Dublin: Mercier Press, 1972), 167-77. It is also interesting to note that the Highland Scots also performed rituals to bless the cattle during Lammas; for a discussion of some of these customs see John Gregorson Campbell, Witchcraft and Second Sight in the Highlands and Islands of Scotland (Glasgow: James MacLehose & Sons, 1902; repr., Yorkshire: EP Publishing, 1974),277-9.

13. T.C.D. MS 883/1,163. 14. Ibid., 215. 15. See above, pp. 106. 16. T. Crofton Croker, ed., The Tour of the French Traveller M. de La Boullaye

LeGouz in Ireland. A.D. 1644 (London: T. and W. Boone, 1837),38-9. 17. Ibid., 20-1. 18. Ibid. 19. Ibid., 5. 20. Ibid., 35. 21. Ibid., 29. 22. Jorevin (Jouvain) de Rocheford, 'Description of England and Ireland after the

Restoration,' in Illustrations of Irish History and Topography, ed. C. Litton Falkiner (London: Longman, Green & Co., 1904),415.

23. Ibid. 24. Peter O'Dwyer, 'Irish Medieval Spirituality,' in Irish Spirituality, ed. Michael

Maher (Dublin: Veritas, 1981),61.


25. See Bossy, 'The Counter-Refonnation and the People of Catholic Ireland,' passim.

26. Laurence F. Renehan, Collections of Irish Church History, ed. Daniel McCarthy (Dublin: Warren, Richardson and Son, 1861),433.

27. Raymond Gillespie, 'Religion and the Supernatural in Seventeenth Century Ireland,' (unpublished typescript), 9. I am very grateful to Dr Gillespie for allowing me to see this draft, and for providing many references and much useful discussion about this subject.

28. Patrick F. Moran, History of the Catholic Archbishops of Dublin Since the Reformation (Dublin: James Duffy, 1864),271.

29. Cited by Gillespie, 'Religion and the Supernatural,' 6. This example may also confinn the continuing existence of the old Gaelic coarbs and erenachs who were indeed laymen (of a sort) who had traditional jurisdiction over the use of their saints' relics.

30. Malachy Hartry, Triumphalia ChronoLogica Monasterii Sanctae Crucis in Hibernia, ed. Denis Murphy (Dublin: Sealy, Bryers and Walker, 1891), 127. This particular practice sounds quite similar to many of the Gennan 'holy water' rituals described by Robert Scribner in 'Ritual and Popular Religion in Catholic Gennany at the Time of the Refonnation,' in PopuLar CuLture and Popular Movements in Reformation Germany (London and Ronceverte: The Hambledon Press, 1987), 33-4.

31. Anselm Faulkner, 'Father 6 Finaghty's Miracles,' Irish EcclesiasticaL Record 109 (December 1965): 351.

32. Ibid., 349. 33. Patrick Corish, The CathoLic Community in the Seventeenth and Eighteenth

Centuries (Dublin: Helicon, 1981), 50. 34. Faulkner, 'Father 6 Finaghty,' 360. 35. Roderic O'Aaherty, A ChoreographicaL Description of West or h-Iar Connaught,

ed. James Hardiman (Dublin: Irish Archaeological Society, 1846), 98. See also above, Chapter 2, n. 55.

36. Edmund MacCana, 'Irish Itinerary,' trans. and ed. William Reeves, ULster JournaL of Archaeology 2 (1854): 48.

37. (John Synnott), 'An Account of the Barony of Forth, in the County of Wexford, Written at the Close of the Seventeenth Century,' ed. Herbert F. Hore, Journal of the KiLkenny and South-East of Ireland ArchaeoLogicaL Society, n.s., 4 (1862): 61.

38. Solomon Richards, 'Particulars Relative to Wexford and the Barony of Forth by Colonel Solomon Richards, 1682,' ed. Herbert F. Hore, JournaL of the Kilkenny and South-East of IreLand ArchaeoLogicaL Society, n.s., 4 (1862): 90.

39. O'Flaherty, h-Iar Connaught, 73. 40. An interesting article which emphasizes the role of perception in the recording

of customary practices is A. Laurence, 'The Cradle to the Grave: English Observation of Irish Social Customs in the Seventeenth Century,' Seventeenth Century 3, no. 1 (1988): 63-84. It covers a wider range of behavior patterns than just religious rituals, but the overall discussion is relevant to this theme.

41. Archives of the Irish Jesuit Province, (A.I.J.P.) Documents (Translations) 1: Ill. 42. Ibid., 1: 112. 43. Ibid., 1: 151. 44. Ibid., 1: 155.

45.

46. 47. 48.

49.

50. 51.

52. 53. 54.

55.

Notes 195

John Lynch. Cambrensis Eversus seu Potius Historica Fides in Rebus Hibemicis Giraldo Cambrensis Abrogata. trans. and ed. Matthew Kelly (Dublin: For the Celtic Society. 1848). I: 82. Gillespie. 'Religion and the Supernatural,' 4-5. See above. pp. 13-14. Edmund Campion. Two Bokes of the Histories of Ireland, Compiled by Edmunde Campion. ed. A. F. Vossen (Assen: Van Gorcum, 1963), 19. Barnaby Rich, A New Description of Ireland (London: Printed for Thomas Adams, 1610). 13. Ibid .• II. See John Bossy, 'The Counter-Reformation and the People of Catholic Ireland,' 164. Piers, 'West-Meath,' 124. Ibid., 125. For an interesting discussion of the history of wakes and especially the customs associated with nineteenth-century observance see Sean 0 Suilleabhain, Irish Wake Amusements (Cork: Mercier Press, 1967). See Eleanor Hull, 'The Ancient Hymn-Charms of Ireland,' Folk-Lore 21 (1910): 417-46 and the same author's review of Douglas Hyde's Religious Songs of Connaught in Folk-Lore 18 (1907): 347-8 in which she specifically discusses the difficulty of categorizing these charms.

56. This point is well made both by Richard Kieckhefer, Magic in the Middle Ages (Cambridge: Cambridge University Press. 1990).3-5 and Valerie Flint, The Rise of Magic in Early Medieval Europe (Princeton, N.J.: Princeton University Press, 1991), passim. Keith Thomas in his foundational study, Religion and the Decline of Magic (New York: Scribner's, 1971) also discusses the subject at some

57. 58.

length. See especially pp. 177-211. Robin Flower, 'The Revelation of Christ's Wounds,' Bealoideas 1(1928): 38-45. The most exhausti ve study of this particular subject is James Todd, 'On the Power Said to Have Been Possessed by the Irish Hereditary Bards, of Rhyming Rats to Death, or Causing Them to Migrate by the Power of Rhyme,' Proceedings of the Royal Irish Academy, 1st ser., 5 (1850-3): 355-66.

59. - Rich, A New Description, 41. 60. See above, Chapter 2, n. 26. 61. Giovanni Levi, Inheriting Power: The Story of an Exorcist (Chicago: University

of Chicago Press, 1988) and Jeanne Favret-Saada, Deadly Words: Witchcraft ill the Bocage (Cambridge: Cambridge University Press, 1980) offer some interesting Continental perspectives on the interrelationship between religious belief and word magic during the early modem period. Such studies strongly

62.

63.

64.

indicate many continuities in belief across much of Europe. John J. 6 Riordan, Irish Catholics: Tradition and Transition (Dublin: Veritas, 1980),50. For example, the Sheridan family of coarbs, who by this time were providing members of the Anglican clergy. See above, Chapter 4. n. 36. Although his thesis is somewhat overstated. Daniel Corkery's The Hidden Ireland (Dublin: Gill and Macmillan, 1924) still provides the best glimpse of the eighteenth-century transformation of the Old Irish gentry and aes dana, as they became socially part of the peasant classes, but remained aware of the old rights and duties associated with their erstwhile position as the Gaelic political


and intellectual elites. The poets especially moved in an anomalous social sphere in which they were reduced to trying to earn a living by agricultural labor, but still sought to maintain the respect once granted them for their learning and poetic skills. There were many of these dispossessed elites, but the poignancy of their position is perhaps best exemplified by the poet Daibhid 6 Bruadair, slowly starving to death but refusing to sell his few prized Gaelic manuscripts. See John C. MacEriean, ed., Duanaire Daibhid Vi Bruadair(Dublin: Irish Texts Society, 1910), I: lxv-lxvi.

65. For a discussion of the decline of the Gaelic language during this period see Daniel Corkery, The Fortunes of the Irish Language (Dublin: C. J. Fallon for the Cultural Relations Committee, 1954), chapter 8.

66. An interesting account of the political implications of the Gaelic language can be found in Tomas 6 Fiach, 'The Language and Political History,' in A View of the Irish Language, ed. Briain 6 Cufv (Dublin: Stationery Office, 1969), 101-11.

67. John Richardson, The Great Folly, Superstition and Idolatry of Pilgrimages in Ireland (Dublin: John Hyde, 1727), 70-1.

68. Colgan gives her anniversary in the Acta Sanctorum Hibemiae as 11 February, which raises the question of how her festival had become associated with Whitsuntide by the eighteenth century. Otherwise Richardson's account is of a quite unremarkable patron-day observance.

69. An interesting discussion of the persistence of this saint's cult can be found in Proinsias 6 Ceallaigh, 'Gobnait Naofa Bhaile Mhuirne,' Feasta 18 (1951): 21-2. I am grateful to SeIDl 6 Carnaigh for calling this reference to my attention.

70. An interesting ancient application of this idea is explored in Howard Merony, 'Irish in the Old English Charms,' Speculum 20, no. 2 (April 1945): 182.

71. Jean Delumeau, Catholicism Between Luther and Voltaire: A New View of the Counter-Reformation (London: Burns & Oates, 1977).

CONCLUSION

I. Patrick Corish has done a fascinating biographical study of John Roche, titled 'An Irish Counter-Refonnation Bishop: John Roche,' Irish Theological Quarterly 15 (1958): 14-32; 101-23 and 16 (1959): 101-16; 313-30.

2. Ibid., 31. 3. Ibid. 4. Ibid., 114. 5. Jean Delumeau, Catholicism Between Luther and Voltaire: A New View of the

Counter-Reformation (London: Burns & Oates, 1977). 6. Bob Scribner, Roy Porter and Mikulas Teich, eds, The Reformation in National

Context (Cambridge: Cambridge University Press, 1994). 7. See, for example, Douglas Hyde, The Religious Songs of Connacht (New York:

Barnes & Noble, 1972, orig. pub. 1906) and Diarmuid 6 Laoghaire, Ar bPaidreacha Duchais (Dublin: Foilseachain Abhair Spioradalta, 1975). These extensive collections represent only a handful of the religious poetry which has remained in oral circulation in Ireland right up to the present.

Notes 197

8. One example is the 'Caoineadh na dTrf Muire' (The Keen of the Three Marys), which is still in oral circulation and probably dates back to medieval Passion tableaus that were enacted during Holy Week. See Angela Partridge, Caoineadh na d'Tri Muire, Teama na Paise ibh Filiocht Bheil na Gaeilge (Dublin: An CI6chomharTta, 1983) and Diarmuid 6 Laoghaire, 'Mary in Irish Spirituality,' in Irish Spirituality, ed. Michael Maher (Dublin: Veritas, 1981),51.

9. For a full discussion of continuities in Irish devotional practices which can still be observed in the modem Gaeltachd regions, see Lawrence 1. Taylor, Occasions of Faith: An Anthropology of Irish Catholics (Philadelphia: University of Pennsylvania Press, 1995). See also Diarmuid 6 Laoghaire, 'Traditional Irish Spirituality in Modem Times,' in Maher, Irish Spirituality, 123-34.

Selected Bibliography

This bibliography contains only the most extensively used printed sources. A wider range of materials (including manuscripts and comparative secondary literature, both of which have been omitted here) may be identified from the notes.

PRINTED PRIMARY SOURCES

Brereton, Sir William. Travels in Holland. the United Provinces. England. Scotland ... and Ireland, 1634-35. Ed. Edward Hawkins. n.p.: Chatham Society, 1844.

Brewer, 1. S., and William Bullen. eds. The Book of Howth. Calendar of Carew Manuscripts Preserved in the Archepiscopal Library at Lambeth. London: Longman & Co., 187l.

Campion. Edmund. Two Bokes of the Histories of Ireland. Ed. A. F. Vossen. Assen: Van Gorcum & Co .• 1963.

Conry, Florence. Desiderius. Otherwise called Sgathdn an Chrabaidh. Ed. T. F. O'Rahilly. Dublin: Dublin Institutute for Advanced Studies, 1941.

Cox, Richard. 'On a Manuscript Description of the City and County of Cork. circa. 1685. Ed. S. P. Johnston. Journal of the Royal Society of Antiquaries of Ireland 32 (1902): 353-76.

Davies. Sir John. A discovery of the true causes why Ireland was never ... brought under obedience of the crowne of England. untill the beginning of his majesties happie raigne. London: 1. Jaggard, 1612.

Dowley, John. Suim bhunudhasach an teaguisg Chriosdaithe a bpros agus a noon. Louvain: (St Anthony's College), 1663.

Freeman. A. Martin, ed. and trans. The Annals of Connaught (A.D. 1224-1544). Dublin: Dublin Institute for Advanced Studies, 1944.

Geamon, Anthony. Parrthas an anma (1645). Ed. Anselm O'Fachtna. Dublin: Dublin Institute for Advanced Studies. 1953.

Hartry, Malachy. Triumphalia Chronologica Monasterii Sanctae Crucis in Hibernia. Ed. Denis Murphy. Dublin: Sealy. Bryers & Walker. 1891.

Hennessy, William, ed. and trans. The Annals of Loch Ci: A Chronicle of Irish Affairs from A.D. 1014 to A.D. 1590. London: Longman & Co., 1871.

Hickson. Mary, ed.lreland in the Seventeenth Century. or The Irish Massacres of 1641-2. Their Causes and Results. 2 vols. London: Longman, Green, and Co., 1884.

Hogan. Edmund, ed. Ibernia Ignatiana: seu Ibernorum Societas Jesu patrum monumenta collecta .... Dublin: Societas Typographica Dubliniensis, 1880.

Jennings, Brendan, ed. Louvain Papers. 1606-/827. Dublin: Stationery Office for the Irish Manuscripts Commission. 1968.

--, Wadding Papers. 1614-38. Dublin: Stationery Office for the Irish Manuscripts Commission, 1953.

198

Selected Bibliography 199

Keating, Geoffrey. Foras Feasa ar Eirinn. Ed. and trans. David Comyn and Patrick Dinneen. 4 vols. London: Irish Texts Society, 1902-14.

La Boullaye Le Gouz, Francois de. The Tour of the French Traveller M. de La Boullaye Le Gouz in Ireland, A.D. 1644. Ed. T. Crofton Croker. London: T. and W. Boone, 1837.

Lynch, John. Cambrensis Eversus seu Potius Historica Fides in Rebus Hibemicis Giraldo Cambrensis Abrogata (1662). Ed. and trans. Matthew Kelly. Dublin: Irish Archaeological Society, 1848.

--, De Praesulibus Hibemiae. Ed. John Francis O'Doherty. Dublin: Stationery Office for the Irish Manuscripts Commission, 1944.

MacAingil, Aodh (Hugh MacCaghwell). Scathdn shacramuinte na h-aithridhe (1618). Ed. Canice Mooney. Dublin: Dublin Institute for Advanced Studies, 1952.

MacCarthy, B., ed. and trans. Annala Uladh - Annals of Ulster, Otherwise Annala Senait, Annals of Senat; A Chronicle of Irish Affairs, A.D. 431-]]31; 1155-154 I. 4 vols. Dublin: Stationery Office, 1887-1901.

McKenna, Lambert, ed. and trans. Aithdioghluim Dana: A Miscellany of Irish Bardic Poetry, Historical and Religious, including the Historical Poems of the Duanaire in the Yellow Book of Lecan. 2 vols. Dublin: Irish Texts Society, 193940.

--, Danta do chuim Aonghus Fionn 6 Ddlaigh. Dublin and London: Maunsel and Co., Ltd., 1919.

--, Dioghluim Dana. Dublin: Stationery Office, 1938. --, Philip Bocht6 hUiginn {Danta]. Dublin: Talbott Press, 1931. Mhag Craith, Cuthbert. Dan na mBrdthar Mionur. 2 vols. Dublin: Dublin Institute

for Advanced Studies, 1967, 1980. Mooney, Canice, ed. Smaointe beatha Chriost.i. innsint Ghaelge a chuir Tomas

Gruamdha 6 Bruachdin ... ar an Meditationes Vitae Christi. Dublin: Dublin Institute for Advanced Studies, 1944.

Moran, Patrick F. Spicilegium Ossoriense: Being a Collection of Original Letters and Papers Illustrative of the History of the Irish Church from the Reformation to the Year 1880. 3 vols. Dublin: Browne & Nolan, 1874-84.

Moryson, Fynes. An Itinerary ... containing his ten yeeres travell through the twelve dominions of Germany, Bohmerland, Sweitzerland. Netherland, Denmarke, Poland, Italy, Turkey, France, England, Scotland and Ireland. repr., 4 vols. Glasgow: James MacLehose and Sons, 1907--8.

Murphy, Denis, ed. Betha Aodh Ruadh 6 Domhnaill {The Life of Hugh Roe O'Donnell]. 2 vols. Dublin: Irish Texts Society, 1897.

6 Cianain, Tadhg. The Flight of the Earls (1607). Ed. Paul Walsh. Dublin: M. H. Gill & Son, 1916.

6 Clerigh, Mfcheal. The Martyrology of Donegal. Ed. J. H. Todd and William Reeves. Dublin: Irish Archaeological Society, 1864.

O'Donovan,John,ed. The Annals of Ireland, From the Year 1443 to 1468, translated from the Irish by Dudley Firbisse, or as he is more usually called, Duald MacFirbis for Sir James Ware in the year 1666. Dublin: Irish Archaeological Society, 1846.

--, Annals of the Kingdom of Ireland by the Four Masters, From the Earliest Period to the Year 1616. 7 vols. Dublin: Hodges, Smith and Co., 1854.

O'Ferrall, Richard and Robert O'Connell. Commentarius Rinuccinianus, de sedis apostolicae legatione adfoederatos Hibemiae Catholicos perannos 1645-9. Ed. Stanislaus Kavanaugh. 6 vols. Dublin: Irish Manuscripts Commission. 1832-49.


O'Flaherty, Roderic. A Choreographical Description of West of h-Iar Connaught, Written A.D. 1684. Ed. James Hardiman. Dublin: Irish Archaeological Society, 1846.

6 hEodhusa, Giolla Brighde (Bonaventure O'Hussy). An teagasc Criosdaithe (1611). Ed. Fearghal MacRaghnaili. Dublin: Dublin Institute for Advanced Studies, 1976.

O'Kelleher, A. and G. Schoepperle, eds. and trans. Betha Colaim Cille: Life of Columcille, Compiled by Manus O'Donnell in 1532. Urbana, I11inois: University of Illinois under the Auspices of the Graduate School, 1918.

6 Maolmhuaidh, Froinsias (Francis O'Molloy). Lucerna Fidelium (1676). Ed. P!1draig 6 Suilleabhain. Dublin: Dublin Institute for Advanced Studies, 1962.

6 Sullivan Beare, Philip. Historiae Catholicae Iberniae Compendium. Ed. Matthew Kelly. Dublin: J. O'Da1y, 1850.

Piers, Henry .• A Choreographical Description of the County of West-Meath, Written A.D. 1682,' in Collectanea de rebus Hibernicis, ed. Charles Vallancey. Dublin: Thomas Ewing, 1770.

Renehan, Laurence F. Collections on Irish Church History. Ed. Daniel McCarthy. 2 vols. Dublin: Warren, Richardson, and Son, 1861.

Rich, Barnaby. A New Description of Ireland. London: Printed for Thomas Adams, 16\0.

Richards, Solomon. 'Particulars Relative to Wexford and the Barony of Forth, by Colonel Solomon Richards, 1682,' Ed. Herbert F. Hore. Journal of the Kilkenny and South-East of Ireland Archaeological Society n.s. 4, pt. I (1862): 84-92.

Rothe, David. The Analecta of David Rothe, Bishop ofOssory. Ed. Patrick F. Moran. Dublin: M. H. Gill and Son, 1884.

Spenser, Edmund. A View of the Present State of Ireland (1596). London: Eric Partridge, 1934.

Stanihurst, Richard. De Rebus in Hibernia Gestis, libri quattuor. Antwerp: C. Plantin, 1584.

Stapleton, Theobald. The 'Catechismus seu Doctrina Christiana Latino-Hibernica' of Theobald Stapleton [1639]. Facsimile reprint. Dublin: Irish Manuscripts Commission, 1945.

Synnott, Fr .• An Account of the Barony of Forth, in the County of Wexford, Written at the Close of the Seventeenth Century.' Ed. Herbert F. Hore. Journal of the Kilkenny and South-East of Ireland Archaeological Society n.s. 4, pt. 1 (1862): 53-83.

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Index

Acta Sanctorum Hiberniae, 84-8, 121 see also Colgan, John (O.F.M.)

Adoro te Devote, 19 aes dana, 8-10, 17

categories of, 78 comparison with saints, 8, 30 connection with clergy, 10, 41, 46, 51,

77, 141 connection with supernatural, 8,78,79,

138 connection with Tridentine ideology, 77,

83-9 as cultural intermediaries, 40 defined,2-3 and dissemination of religion, 22, 31-7,

109, 141-4 and Gaelic law codes, 8, 30, 36, 141 and inauguration ceremonies, 7 and the Protestant Reformation, 59-64 written and oral traditions, 2, 23-4, 109

aisling poetry, 80-1 see also Gaelic vernacular literary genres

An Teagasg Cr{osdaidhe, 81-3, 111, 113 Anglican Church in Ireland

clergy, 67-9, 92 liturgy, 67, 68, 70

Anglo-Norman community, 45, 47 Annales Hibemiae, 44 Annals of Cion mac noise, 35 Annals of Connaught, 38, 42, 50, 58-9 Annals of Loch Ci, II, 35, 59, 63, 65 Annals of the Four Masters, 36, 37,42,

63-4,85-7, 103 see also 6 Clerigh, MfcheaI

Annals of Ulster, 37, 38, 50, 52, 58 St Anthony's College (Louvain), 81-9,99,

109, 112-13, 142 anticlericalism, absence of, 16 antiquarians and Gaelic culture, 121, 124-7,

142 Apocrypha, influences from the, 65, 80,

110, 138 Archer, Luke (0. Cist.), 98-9 Archer, Luke (S.1.), 100 Armagh, archbishopric of, 47, 48, 49 Augustinian

Canons, 38,45 Friars, 46

Bale, Bp John, 68, 69

bardic literature, see Gaelic vernacular literature

genres Beatha Mhuire, 18 Benedictines, 45 bishops

late-medieval behaving as secular lords, 45, 49 ethnic origins, 48-9

Tridentine appointments, 92-4, 106-7, 142

Bliclde, Peter, 4 Book of Common Prayer, 68, 69 Book of Howth, 44 Book of Lecan, 7, 17 Book of Leinster, 17 Book of Maguaran, 24 Bossy, John, 3, 39, 115, 123 Boyle, Robert. 125, 126 Bradshaw, Brendan, 2, 22 St Brendan of Birr, 33 Brereton, William, 120 Breviloquium, 19 St Bridget, 29, 62, 88, 133 Brouet, Paschasius (S.1 .), 73-4

Campion, Edmund, 45, 66, 136 Canny, Nicholas, 2 Carmelites, 46 Cashel,45

Rock of, 39, 104 catechisms, see devotional literature -

Tridentine, and see also under individual titles

Catechismus, seu doctrina Christiana, 88 Cenel Eoghain, see O'Neill (family) charms, 29-30, 124, 138,140

see also loricae Chaner of Christ, 19 chieftains, 10-12

and episcopal appointments, 93 inauguration ceremony, 7, 9 and the Protestant Reformation, 64 see also patronage

Christianity, early Irish, 12 Cistercians, 45, 95, 97-9 clergy

lay involvement with appointments, 42 involvement with clan warfare, 49-50

205


see also bishops, friars, secular clergy, and see under individual religious orders:

Benedictines, Carmelites, Cistercians, Dominicans, Franciscans, and Jesuits

coarbs, 50--2, 126 Colgan, John (O.F.M.), 84, 86-9 St Columba, 9, 62, 133 St Columcille, see St Columba Connolly, S. 1., 123 Conry, Florence (O.F.M.), 83,99 Cox, Richard, 108 Council of Trent

Irish attendance at, 75 promulgation of decrees in Ireland, 75,

105, 106, 130--1 see also Tridentine reforms in Ireland

Creagh, Abp Piers, 113-14 Croagh Patrick, 39, 120 Cromwell, Oliver, see Interregnum in

Ireland Cruach MacDara, see St MacDara Cur Mundus Militat, 82

Davis, Natalie, 3 De Conlemptu Mundi, 18 de la Boullaye LeGouz, Francois, 127-8 de Rocheford, Jouvin, 118, 128-9 Delumeau, Jean, 3, 140, 143 Dempster, Thomas, 84 desecration, 43-5

see also iconoclasm Devotio Moderna, 25 devotional literature

and Gaelic language, 17 Tridentine, 81-9, 1 I 1-15

devotional practices, 62-3, 98-9, 119-21, 144

fasting, 21, 25,129, 130 patron-day celebrations, 121, 130, 139-40 pilgrimages, 37-9, 119-20, 128, 130, 133 relics,39,51-2,98-9, 119, 126-7, 131 rosary, 120, 137 shrines,37-9, 119,126,130,133 see also sacramental observance

Dialogus de Passione Christi, 18 dindsenchas, see 'place lore' Dineley, Thomas, 109, 117, 118,121 diocesan divisions of Ireland, 47

see also appendix 2 - Maps dissolution of the monasteries, 64-5 Dominicans, 46, 127 Dormitio Mariae, 18 Dowdall, Bp George, 39, 69

Dowley, John (O.F.M.), 88 Drumceatt, Synod of, 9 Dunton, John, 115-16, 119

ecclesia inter Anglicos et Hibernicos, 47 education in Gaelic Ireland, 2, 9-10, 53, 109 eiric, see honor price Elizabeth (Tudor)

religious reforms under, 69, 92 Ellis, Steven, 2 Eochair-sgialh an Aifrinn, 104 erenachs, 50--1, 52 exorcisms, 131, 138

Famulae Honeslae Vitae, 82 'fasting in distraint,' 33-4 St Finbar, 126, 128 Fitzgerald, Ger6id, 18 Fitzsimon, Henry (S.1.), 101 Fleming, Patrick (O.F.M.), 84 'Flight of the Earls,' 81,93 Flower, Robin, 138 Foras Feasa ar Eirinn, 103-4

see also Keating, Fr Geoffrey Franciscans, 42, 61, 93, 95, 99-100

at Louvain, see St Anthony's College (Louvain)

First Order, 46 Third Order Regular, 46

friars, 24,45,46,95-7 see also Augustinians, Carmelites,

Dominicans, and Franciscans funeral customs, see wakes

Gaelic poets, see aes dana Gaelic resurgence, 16-17,47 Gaelic vernacular literary genres, 9, 78, 79

genealogies, 9, 28-30 imagery and motifs, 25, 60, 80 love poetry, 80--1 oral storytelling, 22 religious poetry, 22-7, 79, 144 satires, 3 I , 35

Gearnon, Anthony (O.F.M.), 88 Genealogiae Regum et Sanctorum

Hiberniae, 28, 85-{i see also 6 Clerigh, Mfchelil

Glendalough, 39 St Gobnat, 139-40 godparenthood, 116-17 Gregorian Reforms, 12 Grey, Leonard, 58 guest houses, 53

see also education in Gaelic Ireland

Index 207

hagiography, 22-2 Harrowing of Hell, 19 Hartry, Malachy (0. Cist.), 98 Henry VII (Tudor), 45 Henry VIII (Tudor), 58

religious reforms under, 58-69, 70 heresy, absence of, 16 Holy Cross Abbey (Tipperary), 38, 39, 45,

95,97-9,131 see also Cistercians

holy wells, 120, 125-6, 128, 130 Holywood, Christopher (S.1.), \01 honor price, as religious motif, 26

St Ibarius, 132 iconoclasm, 38, 59, 64 Imitatio Christi, 25 Interregnum in Ireland, 98-9, 106-7, 120--1,

128-9 St Isidore's College (Rome), 95, 113

see also Wadding, Luke (O.F.M.)

James I (Stuart) religious reforms under, 90--2

James II (Stuart), \07 Jesuits, 93,100--2,110--11,133-5

missions First, 64, 73-4 Second, 74-5 Third, 75, 100--2

schools, 74-5, \02 sodalities, \01, 120

Keating, Fr Geoffrey, \03-4, \05 Kildare, Great Earl of

see Fitzgerald, Ger6id Knights Hospitallers, 45, 69 Knights Templar, 45

Lady Island, 119-20 Larkin, Emmet, 123 law codes, Irish, II Leabhar Breac, 19-20 Leabhar Chlainne Suibhne, 8-9, 19,20--1,24

see also MacSweeney, Maire Leabhar Gabhala, 87

see also 6 Clerigh, MfcheaI Legenda Aurea, 23 Liber Flavus Fergusiorum, 19,20 Liber Scintillium, 19 Life of Columcille, 62

see also St Columba Life of Mary of Egypt, 19 Lombard, Abp Peter, 70--1

loricae, 29, 138 Lough [)erg, see St Patrick's Purgaory Louvain Franciscans, see St Anthony's

College (Louvain) Lucema Fidelium, 88, 112

MacAingil, Aodh, see MacCaghwell, Hugh (O.F.M.)

Mac an Bhaird Aodh, see Ward, Hugh (O.F.M.) Eoghan Ruadh, 12

MacCaghwell, Hugh (O.F.M.), 83-4, 87, 99 MacCana, Fr Edmund, 132 MacCana, Proinsias, 9 MacCarthy (family), 14 St MacDara, 39, 132 Magrath, Miler, 61 MagUidhir, see Maguire Maguire (family), 42, 43

Cathal Og MacMaghnusa, 50 Cu-Connaught, 14 Thomas MacMaghnusa, 53

MacSuibhne, see MacSweeney MacSweeney (family), 8, II

Maire, 14, 20--1 see also Leabhar Chlainne Suibhne

Manipulas Floram, 18 Maolchonaire, Flaithri, see Conry, Florence Marian devotion, 23, 24, 26, 61,81 Martyrology of Donegal, 85-6

see also 6 Clerigh, Mfcheal martyrs

Elizabethan, 71 Jacobean, 91

Mary (Tudor), 59 religious reforms under, 69

Martin, F. X., 46 Mass, the, see sacramental observance -

eucharist Meditationes Vitae Christi, 18 Mellifont, 45, 95

see also Cistercians miraculous cures, 38, 98-9, 131, 132, 133 St Molaisse, 39 Molyneaux., William (Survey), 125-7, 128,

132, 133 monasteries, Gaelic, 12-15, 39

as burial places, 13-14,37, 117':'18, 136 associated with family saints, 13

'month's mind,' 118-19 'mumping,' 117

nationalism linked with Tridentine ideology, 84-8,

121,142


Navan, Blessed Virgin of, 38 'New English,' 57-8, 90 Nine Years War, 78

Oath of Supremacy, 69 6 Briain, see O'Brian O'Brian (family)

Toirdelbach, 50 Oberman, Heiko, 3 Observant Reform Movement, 17,37,46 6 Clerigh (famil y)

Ferfeasa, 78 Lughaidh, 78-9 MicheaJ, 85-7, 89

6 Dalaigh (family) Aonghus Fionn, 61-3 Donnachadh Mor, 39

O'Dempsey (family), 36-7 6 Donnell (family), 42, 43

Manus, 22, 80 Red Hugh, 78-9

O'Dowd (family), 7 6 Dubhda, see O'Dowd 6 Dubhthaigh, Eoghan, 61 6 Finaghty, James, 131 6 Flaherty, Roderic, 133 6 Gnive, Fearflatha, 32 6 hEodhusa, Giolla Brighde, see 0 Hussey,

Bonaventura 6 hUiginn (family)

Pilib Boeht, 23, 24-5 Tadhg Dall, I I

6 Hussey, Bonaventura (O.F.M.), 81-3 'Old English,' 57-8, 66, 90, 93

recusancy, 67, 68-9, 71, 72-3 'Old Irish,' 57, 66, 90, 93

religious attitudes, 66, 74 6 Molloy, Francis (O.F.M.), 88 6 Neill (family), 29, 34, 42, 47

Red Hugh, 81, 83, 92 Sean, 93

O'Queely, Bp Malachy, 39, 131, 132 Ozment, Steven, 3

Pale, the Dublin, 46, 48, 58, 65 Papacy, the

and Catholic Ireland, 46, 69, 91-2 Parrthas an Anma, 88, 112 St Patrick, 33, 35, 62, 88, 121-2, 127, 133 patron saints, 36, 37, 62

see also devotional practices - patronday celebrations

patronage, 4 1-2 Penal Laws, 70,90,144

Petty, William, 108-110 Piers, Henry, 109,116,118-19, 122,126, 137 'place lore,' 9 Plunkett, Abp Oliver, 104, 106-7 praemunire, 69, 7 I preaching, see sermons Propaganda Fide, impact on Irish Mission,

94 prophecies, 79

questing for alms, 95-6

recusancy fines, 71 see also Old English - recusancy

Reformation, the Protestant in Gaelic Ireland, 58-73, 142-3 see also Anglican Church in Ireland

Reformation, the Catholic, see Council of Trent and

Tridentine reforms in Ireland Reinhardt, Wolfgang, 4 'rhyming the rats,' 138 Rich, Barnaby, 103, 136, 138 Richards, Solomon, 132-3 Richardson, John, 139-40 Rinuccini, Card. Gianbattista, 104, 105-6 Roehe, BpJohn, 141-2 St Ronan, 34 Rosscarbery, 39, 45 Rothe, Bp David, 104-5 St Ruadhan, 33-4

sacramental observance baptism, 68, 115-16, 134

see also godparenthood confession and penance, 119, 133-4 eucharist, 68, 119, 128-9, 134 marraige, 116-17 see also devotional practices

St Leger, Anthony, 59, 68 St Patrick's Purgatory, 38, 39, 120 saints

cult of the, 119,121-2,130 cursing, 33-7 and Gaelic kinship identity, 30, 31-2 and Gaelic law codes, 30, 33 see also under individual names

Saltair Mhuire, 18 Salmeron, Alfonso (S.J .), 73-4 sanctuary, violation of, 36

see also desecration Schilling, Heinz, 4 Scribner, Robert W., 3, 143 secular clergy, 95-7, 102-4

Index 209

seminaries. Continental. 93. 103 see also St Anthony's College (Louvain)

Kilkenny (1629), 105 Tuam (1566). 75 Tuam (1660). 131 and St Isidore's College (Rome)

sennons. 110. 134 Sgathan an Chrabhadh. 83. I 13 Sgathan Shacramuinte na hAithridhe. 84.

112-13 Sgathan Spioradtilta. 112 Skellig Mhicil. 39. 120 Smaointe Beatha Chriost. 18 Speculum Peccatoris. 19 Stanihurst. Richard. 66. 78 Staples. Edward. 68. 69 Stapleton. Theobald (O.F.M.). 88 Statutes of Kilkenny. 47. 48 Stimulus Amoris. 19 Struel.39 Suim Bhunudhasach an Teaguisg

Chriosdaithe. 88 'surrender and regrant: 64 Synnott. FrJohn. 117-18. 120-1. 132 Synod of

Annagh (1568). 75 Annagh (1624). 137 Canick-on-Suir (1676).130 Drogheda (1614). 130 Dublin (1670). 118 Kilkenny (1614).130

termoners. SO. 52 St Tigernan of Oiredh. 37 Tiomna Mhuire. 18 Transitus Mariae. 18 Tri Bhior Ghaoithe an Bhtiis. 104 Trias Thamaturgae Hibemiae. 88

ue also Colgan. John (O.F.M.) Tridentine reforms in Ireland. 76. 143-4

impact on clergy. 93-107 impact on laity. 108-44

Trim. Our Lady of. 38. 58-9

Ulster. 1641 Rising in. 105-{; Ussher. Abp James. 121

Vauchez. Andre!. 3 Vita Rhythmica. 18

Wadding. Luke (O.F.M.). 95. 96. 99 Wadding. Luke (8p of Ferns). 114-15 wakes. 117-19. 123. 124. 135-8 Ward. Hugh (O.F.M.). 84 Whiting. Robert. 3 Wolf. David (S.1.). 74-5. 100