Irish Apartheid

The Statutes of Kilkenny, established in 1366 by Prince Lionel of Antwerp, were designed to keep Irish and English peoples and cultures so distinct from each other that I think it is fair to compare it to Apartheid.

Not only did they forbid English from adopting any Irish customs, manner of dress, language, or names; not only did they forbid Englishmen from riding horses in the Irish manner, and forbid intermarriage and even friendships, they even...

Forbade playing Irish sports:

VI. Also, whereas a land, which is at war, requires that every person do render himself able to defend himself, it is ordained, and established, that the common [people] ... do not, henceforth, use the plays which men call hurlings*, with great sticks and a ball upon the ground, ..., and other plays which men call coiting**; but that they do apply and accustom themselves to use and draw bows, and throw lances, and other gentlemanlike games, whereby the Irish enemies may be the better checked by the liege people and commons of these parts; and if any do or practise the contrary, and of this be attainted, they shall be taken and imprisoned, and fined at the will of our lord the king.

Forbade allowing Irish to become priests or monks: 

XIV. Also, it is ordained and established that no religious house which is situate amongst the English be it exempt or not, shall henceforth receive any Irishmen to their profession, but may receive Englishmen without taking into consideration whether they be born in England or in Ireland;

Forbade Irish entertainment, lest they be spies in disguise: 

XV. Also, whereas the Irish agents who come amongst the English, spy out the secrets, plans, and policies of the English, whereby great evils have often resulted; it is agreed and forbidden, that any Irish agents, that is to say, pipers, story-tellers, babblers, rimers, mowers, nor any other Irish agent shall come amongst the English, and that no English shall receive or make gift to such;  

These and others created a line between the English and Irish that could not be crossed. Punishments of fines or imprisonment were severe. An Irishman who pastured his livestock on English-owned land could have his livestock seized.

Lionel did not have enough men to enforce these statutes; also, he left Ireland a year later to get married in Italy, and never returned. They did, however, help to keep the English and Irish at odds with each other for centuries.

Next: what about that "coiting"?

*"hurlings" as described clearly refers to the sport of hurling, still played today.
**"coiting" likely refers to quoits; Edward III had banned quoits in England in 1365 and urged the practice of archery instead. Even with the signing of the Treaty of Brétigny which (so far as anyone knew) ended the Hundred Years War, Edward still wanted the country prepared to go to war. In fact, he was planning to make Lionel King of Scotland, and that would require soldiers.

English-Irish Hybrids?

 

When King Edward III sent his son Lionel as viceroy of Ireland, there were issues on the agenda regarding the presence of the English in Ireland. Many English had been living in Ireland for generations, and they were, shall we say, "going native":

Whereas at the conquest of the land of Ireland, and for a long time after, the English of the said land used the English language, mode of riding and apparel, and were governed and ruled, both they and their subjects called Betaghes*, according to the English law, ...; but now many English of the said land, forsaking the English language, manners, mode of riding, laws and usages, live and govern themselves according to the manners, fashion, and language of the Irish enemies; and also have made divers marriages and alliances between themselves and the Irish enemies aforesaid...

This is the opening of the Statutes of Kilkenny, addressing the grave concern that English folk were acting more like the Irish in whose land they were living. Established by Lionel in 1366, the 35 statutes were intended to keep the English true to their heritage. Some samples follow.

II. Also, it is ordained and established, that no alliance by marriage, gossipred**, fostering of children, concubinage or by amour, nor in any other manner, be hencefoth made between the English and Irish of one part, or of the other part; and that no Englishman, nor other person, being at peace, do give or sell to any Irishman, in time of peace or war, horses or armour, nor any manner of victuals in time of war; 

III. Also, it is ordained and established, that every Englishman do use the English language, and be named by an English name, leaving off entirely the manner of naming used by the Irish; and that every Englishman use the English custom, fashion, mode of riding and apparel, according to his estate; and if any English, or Irish living amongst the English, use the Irish language amongst themselves, contrary to the ordinance, and thereof be attainted, his lands and tenements, if he have any, shall be seized into the hands of his immediate lord, until he shall come to one of the places of our lord the king, and find sufficient surety to adopt and use the English language, and then he shall have restitution of his said lands or tenements, his body shall be taken by any of the officers of our lord the king, and committed to the next gaol, there to remain until he, or some other in his name, shall find sufficient surety ... 

The desire to create an Irish-English Apartheid was so remarkable, it is worth looking at more examples tomorrow.

*A note on "Betaghes": the word come from Old Irish bíattach "providing food," and refers to those workers who provided food for the ruling class.
**A note on gossiprede: the noun gossip referred to a close friend or confidant; rede means advice or counsel. The English and Irish were not allowed to be partners in any manner.

Pre-Patrick Palladius

Although St. Patrick gets credit for spreading Christianity widely in Ireland, he was not the first Christian sent there for that purpose. He was preceded by Palladius (fl.408 - 431; died c. 450 CE), the first bishop of Ireland.

Some of what we know from him comes from accounts of St. Patrick, who was his contemporary, along with St. Prosper of Aquitaine. Palladius came from a noble family in Gaul, and had a wife and daughter. We don't know what happened to the wife, but at one point, after becoming an ascetic, he placed his daughter in a convent in Sicily and in 415 was ordained a priest. He seems to have lived in Rome from 418 - 429; we assume he is the Deacon Palladius who convinced Pope Celestine I to send a bishop named Germanus to Britain to fight growing Pelagianism.

Celestine also sent Palladius with relics of saints Peter and Paul to be the first bishop of Ireland. According to a later account, the Book of Armagh, Palladius had a difficult time in Ireland: the natives did not want his preaching, and he did not want to live in a strange land.

After 431, he went to Britain and served among the Scots for 20 years. Scottish historians acknowledge that Palladius was the first bishop and "first apostle" of Scotland. There are several dedications in the village of Auchenblae suggesting he spent most of his time there, and perhaps died there in 450.

We know more about the Germanus sent to Britain; he's next.

The Annals of Ulster

History is written by the victors, or so it is said, and I was warned in graduate school always to question an author's intent. Everyone who write something down has an agenda, a point they intend to get across. That point might not be completely objective.

The Annals of Ulster might be in the same category, but their entries are usually simple lists of events without editorializing. This give the historian a separate check on other more detailed accounts, just in case the longer account is presenting a skewed version to get across the author's political point.

Another benefit of the Annals is that they cover more than ten centuries, from 431 CE until 1540, and so reach back further than many historical records. The first entry for 431 is:

Kalends of January
The year 431 from the Incarnation of the Lord.

Palladius, having been consecrated by Celestine, bishop of the city of Rome, is sent to Ireland in the consulship of Aetius and Valerius as first bishop to the Irish so that they might believe in Christ—in the eighth year of Theodosius.

The first several decades are compiled from other accounts, before the contemporary writers take over.  For the next year, for instance, we see:

432
Kalends of January sixth feria, fifth of the moon, [AM]4636. AD 432 according to Dyonisius.

Patrick arrived in Ireland in the ninth year of the reign of Theodosius the Less and in the first year of the episcopate of Xistus, 42nd bishop of the Roman Church. So Bede, Maxcellinus and Isidore compute in their chronicles.

The contributors to the Annals seemed to like following kings and their events and battles, as well as the activity of the viking invaders of Ireland. Another benefit to historians is that the Annals are written mostly in the Irish language, with only a few entries in Latin. Linguists have used the Annals to study the evolution of the Irish language.

But here's a question: if you're writing a history of Ireland, and obviously St. Patrick is an important part of that, it might make sense to use that as your starting point. They started, however, with Palladius. So ... who was he?

The Battle of Clontarf

The Battle of Clontarf took place on 23 April 1014. It turned Brian Boru into a national hero, although that may have had more to do with public sentiment and creative re-telling than factual outcome, since Boru did not survive.

Boru (c.941 - 23 April 1014) had grown in power until his kingdom of Munster was unparalleled in Irish history. The king of Leinster, Máel Mórda, challenged Boru at the Battle of Glenmama on 30 December 999, lost and had to submit. A few years after, in 1002, Brian Boru's political and military authority caused him to be recognized as "High King" of Ireland.

Meanwhile, Viking raids on Ireland the previous few centuries had resulted in settlements on the coast, including one that grew into the Kingdom of Dublin. At the time of Clontarf, the king of Dublin, Sitric Silkenbeard, was nephew to the king of Leinster.

They all should have been on good terms. Brian's ex-wife Gormlaith was Máel Mórda's sister, and Sitric was her son by a previous husband. One of Brian's daughters from a previous marriage, Sláine, was Sitric's wife! Unfortunately, the lust for power does not take a backseat just because of familial ties.

In 1013, Máel Mórda and Sitric Silkenbeard rebelled against Boru's authority. Boru decided he needed to make a strong statement, so he sent his son Murchad into Leinster who "plundered the land ..., burned the whole country, and took great spoils and countless captives." [Annals of Ulster]

Other skirmishes led Brian Boru to bring his army to Leinster in September 1013, where he positioned them outside Dublin. Sitric sailed east to find Viking support. According to Njal's Saga, he approached both the Earl of Orkney and a warrior from the Isle of Man and offered each to be the king of Ireland if they would aid him against Boru. (Njal's Saga is a later work of poetry and cannot always be relied on for factual details. See what it says about valkyries.)

Sitric's viking allies sailed to Dublin the week before Easter. (Easter in 1014 was 25 April, about as late as it can get, so the weather was amenable to sailing and fighting.) The armies met at Clontarf (the name means "meadow of the bull"), an area north of Dublin, on Good Friday. A blow-by-blow of the Battle of Clontarf does not exist in the contemporary Annals of Ulster or the Annals of Inisfallen, nor in the poetic Njal's Saga. The dead included Brian Boru, his son Murchad, his grandson Toirdelbach, his nephew Conaing.

On the other side, Sitric survived, because he stayed in Dublin to protect it; he could see the fighting from the city walls. His brother Amlaíb led the Leinster forces, and died because of it. Máel Mórda was killed, as were the two leaders from Orkney and the Isle of Man.

In all, estimates are that 7,000 - 10,000 were killed in the battle, but not all by bloodshed. The battle started at dawn and continued all day. The tide was in near the end of the day, preventing the retreating vikings from reaching their ships, and many drowned while trying to retreat. The viking and Dublin influence on Ireland was severely diminished.

After Boru's death, his remaining forces were led by Máel Sechnaill Mac Domnaill. He had been High King before Brian Boru, and was restored to that position after Clontarf, since Boru's male issue had been killed.

It was not called the Battle of Clontarf at the time: the 12th-century Book of Leinster has a list of kings where it states that Brian Boru died in the "Battle of Clontarf Weir." The date of the battle itself may be false, Good Friday being first mentioned in later medieval sources. There is a theory that Good Friday was chosen symbolically to link Brian Boru's death with that of Christ's sacrifice. Boru was hailed ever after as a national hero, although his victory was a pyrrhic one.

I'll talk a little more about the value of the Annals of Ulster next time.

Cernunnos

From the Gundestrup Cauldron

The figure to the left—a man with antlers, often holding or wearing a torc, often holding a snake—is not unique. It is considered a representation of a Celtic deity, called "The Horned God," who is possibly the god of nature, wilderness, animals, fertility, the underworld, wealth, etc. The earliest images were found in Northern Italy and on the Gundestrup Cauldron in Denmark from the 1st century BCE. We call him Cernunnos because of a single recorded reference on a carved stone called the Pillar of the Boatmen, referred to in the previous entry.

Looking for the origin of the name has led to some curious theories.

In the Ulster Cycle of Irish folklore, the hero Cuchulainn has a foster brother named Conall Cernach. One story of Conall involves him attacking a castle that is guarded by a serpent. The serpent does not attack Conall; rather, it drapes itself around his waist and is worn by him afterward. The odd relationship between Conall and the snake is linked by some to the image of the snake in Cernunnos iconography.

Another depiction of Cernunnos, a bronze figurine from Autun in France, shows two serpents around his waist, similar to the Irish story. Stories of Conall Cernach-Cernunnos may be a rarity: memories in literature of Celtic deities, of whom we otherwise have no details.

The Gundestrup Cauldron needs its own entry, which I will talk about next.

St. Columbanus

Recent posts about the differences between Irish Christianity and other practices in the early medieval church are due largely to the work of Saint Columbanus. From his birth in West Leinster, Ireland in 543 to his death on 21 November, 615 in Bobbio, Italy, he traveled widely.

A handsome man in his youth, filled with temptations of the flesh, he took advice from a religious woman who was living as a hermit. She told him:

Twelve years ago I fled from the world, and shut myself up in this cell. Hast thou forgotten Samson, David and Solomon, all led astray by the love of women? There is no safety for thee, young man, except in flight.

Over the protestations of his mother, he went to Lough Erne to Abbot Sinell, and afterward to Bangor to Abbot St. Comgall where he developed the Rule of St. Columbanus, a more strict set of rules than the widely used Rule of St. Benedict. During this time, he strongly promoted aspects and practices of christianity like private confession and strict penance, etc.

When he was 40, he had the inspiration to preach in foreign lands. Assembling 12 companions, he set sail, stopping a short time in England, then went to France about 585. Their modesty, patience, and humility stood out in a country that was suffering from a dearth of religious people after being ravaged by barbarian invasions.

Her managed to perform many miracles (so his chronicler tells us):

• Made a blind man see
• Caused a bear to abandon a cave so Columbanus could live there
• Escaped a pack of wolves
• Cured sick monks so they could work at harvest time
• ...and more

He passed away peacefully in his hermit's cave.

Some of his original 12 followers were interesting characters in themselves. I'll tell you about them next.

British vs. Irish Christianity

The previous post discussed some aspects of Celtic Christianity found in the British Isles that differed from the "mainstream" Rome-based Christianity. There were "local" differences between practices in Ireland and England as well.

Monasteries in Ireland adhered to a much stricter rule than the typical Rule of St. Benedict. Fasting and corporal punishment were more common in Ireland than British monasteries or elsewhere. By the 9th century, most monasteries were conforming to the Benedictine style.

Baptism was also different in Ireland, although we do not have a clear description of it. Bede claims that Augustine of Canterbury found the Irish baptismal rite to be "incomplete" compared to the Roman custom, although what was left out is not explained.

One of the biggest differences was the practice of "Judaizing": observing Jewish rites instead of the newly developing Christian versions. One of the biggest examples was, of course, the observance of Easter on a date more closely conforming to the Jewish Passover. This was one of the main points of contention at the Synod of Whitby. Adhering more closely to laws found in the Old Testament could be a problem. In the mid-8th century, an Irish preacher named Clement Scotus was condemned for heresy, partially because he promoted Old Testament laws such as requiring a man to marry the widow of his brother. Paul's Letter to the Romans in the New Testament made clear that Christians were absolved from following the old law through Christ's sacrifice. Rejecting the Old Testament's list of injunctions and rules was therefore an important part of distinguishing Christianity from Judaism.

Much of what was different about Irish Christianity was inspired by the preaching of Columbanus, and we should talk about him next.

Salt & Pepper: Two Ewalds

Statues of the two Ewalds, in the church at Cologne.

Although the Saxons were not converted to Christianity until Charlemagne did it by force in the 8th century, there were other attempts by missionaries to do so. One attempt was made by a pair of friends, both named Ewald.

Ewald the Fair and Ewald the Black were both born in Northumbria and educated in Ireland. Their nicknames were the result of their appearance and not an evaluation of their personalities. Struck with zeal for converting Germans, they traveled to Saxony c.690 where they made the acquaintance of the steward of one of the tribal chieftains in Aplerbeck. The steward said that he would (eventually) introduce them to the chieftain.

During the intervening days, the Ewalds conducted themselves as expected of pious missionaries: they prayed regularly, said Mass for themselves, and recited the canonical hours (prayers meant for different parts of the day). Other Saxons, observing these rituals, feared that the Ewalds were going to try to convert their chieftain to Christianity and eliminate all of their cherished local religious customs and temples. They decided to eliminate the Ewalds instead.

On 3 October 695 (or 692) Ewald the Fair was killed with a sword. Ewald the Black, the cleverer of the two, was seen as the leader and deserving of something more. They tortured him, ripping his limbs apart. The bodies were thrown into the Rhine. According to Bede, when the chieftain heard of what happened, he had the murderers killed.

But the last was not heard of the bodies of the Ewalds: they floated upstream for 40 miles, a heavenly light shining above them, until they reached a place where the Ewalds' companions were camped. The two were buried nearby, but disinterred by Pepin the Short and moved to the church of St. Cunibert in Cologne.

Scottish Independence...

...is a big topic these days. Today, in fact, Scotland is voting whether to stay in the United Kingdom or strike out on its own. If it did, it would be the 20th largest economy in the world, thanks especially to its top three imports. In order of their importance, they are oil, gas, and whiskey. Let's talk about the third one.

Lindores Whisky

Unlike wine, the fermented juice of grapes, whiskey is a distillation of fermented grain. Before the Common Era we find evidence of distillation in Babylon and Mesopotamia, originally for developing perfumes and medicines. We are not sure when and where the process was first adapted for drinking, but the Ancient Celts might have been using it to produce their version of the Latin aqua vitæ ["water of life"] for which their term was uisgebeatha or just uisge [pronounced "whiskey"].

Distillation of alcohol was done in 13th century Italy, using wine. Ramon Lull (1232 - 1315) even wrote about the process.

We think Christian monks brought the process to Ireland and Scotland between the 11th and 13th centuries, where the lack of grapes made it the best option for creating a strong alcoholic drink. The first recorded batch of Scotch whisky shows up in the Exchequer Rolls for 1494-95, granting eight measures of malt to Friar John Cor to make aqua vitæ. Friar John was a monk at Lindores Abbey in Fife. Irish whiskey was mentioned earlier: the Annals of Clonmacnoise in 1405 record the death of a chieftain from "a surfeit of aqua vitae" at Christmas.

The Dissolution of Monasteries (1536 - 1541) in Scotland by Henry VIII forced many monks into private production. Sad, because by this time Scotland was the world leader in production of whisky. Keep in mind, however, that whiskey at that time was not aged, and so was a very different drink from what we expect today.

You may also have noticed that I have spelled the word two ways. "whiskey" is the word used in Ireland and the United States; "whisky" is the spelling used in Canada, Scotland, and the rest of the world. Some U.S. brands use the e-less spelling despite this convention. "Scotch whisky" is whiskey made in Scotland. There is discussion these days about whether some Scottish distilleries would even move to England after independence in order to keep the same export policies and fees in place. We should know soon whether this will be an issue.

Ivar the Boneless

Ivar the Boneless, played by
Vaclovas Kiselevicius in the TV show
"The Dark Ages"

The post on Vikings in Ireland mentioned Ivar the Boneless, which was just begging for more detail on this fellow.

He was born Ivar Ragnarsson, the son of Ragnar Lodbrok and Aslaug Sigurdsdottir. Viking sagas considered him a ferocious warrior.

He was a leader (with his brother Halfdan) of the so-called "Great Heathen Army" that the Anglo-Saxon Chronicle says invaded East Anglia in 865 and then a year later marched northward and took York from the Northumbrians. A few years later, he left England, either to rule Dublin or to go back to take up rule in parts of Denmark and Sweden.

Curiously, this fearsome warrior, who was said to be so large that he towered over everyone else, had the nickname "the Boneless." It might have been some snake metaphor suggesting "slipperiness of character." His brother had the nickname "Snake in the eye" which might suggest that you could not trust him. We are not sure of that. But Viking sagas describe him with:

Only cartilage was where bone should have been , but otherwise he grew tall and handsome and in wisdom he was the best of their children. [link]

It is possible, since he was such a great fighter, that the epithet "the boneless" (in Norse: hinn beinlausi) referred to an extraordinary flexibility, which would have contributed to his fighting prowess. Suggestions that it refers to sexual impotence cannot, of course, be substantiated, although there is no evidence that he fathered any children, or even took a wife.

Vikings in Ireland

A sign of Viking presence in Ireland:
a Viking ship built in Dublin c. 1042

As alluded to in the post on King Edmund I, Ireland was the target of raids from Scandinavian countries almost as much as England. Based on hints in the Anglo-Saxon Chronicle, some believe the earliest raids took place in 795 at the island of Lambay off the coast north of Dublin. (In fact, "Lambay" is from Old Norse for "lamb island.")

There were, in fact, two separate periods of Viking incursion, separated by less than a single generation. The first was from 795 until 902, when (according to the Annals of Ulster, mentioned here) "The heathens were driven from Ireland." Those heathens (descendants and followers of Ivar the Boneless) seemed to hang about the Irish Sea, hassling Northumbria and Strathclyde. They returned to the mainland in 914, taking over Dublin.

Ireland was a good place from which to stage incursions into northern England. It was this clan of Ivar's that produced King Olaf III Guthfrithsson, who succeeded his father to become King of York and was driven out by King Edmund in 942.

Although typical Viking raids tended to plunder monasteries and towns and then depart, Ireland was good land for settlements. Viking and Irish intermarried, and produced a group now called "Norse-Gaels." Between the 12th and 14th centuries, the English referred to the Norse-Gaelic people living in Ireland as Ostmen, "East men," because of their origin in Scandinavia. They were considered ethnically and legally distinct from Irish, and lived in their own communities. The modern Oxmantown, now a suburb of Dublin, derives its name from Ostmentown, where Norse-Gaels lived outside of Dublin. According to a 2006 paper, Norse DNA is still found in the Irish population, especially in the areas of Cork, Limerick, Waterford and Wexford.

Imbolc

The first of February is the date of the Irish quarter-year festival called Imbolc. Imbolc is Old Irish for "in the belly"; it refers to the time of lactation in ewes and lambing, and was the official start of spring.

Imbolc may well be a neolithic tradition [neolithic is from Greek νέος (néos, "new") and λίθος (líthos, "stone") "new stone age"; c.10,200 BCE to c.4500-2000 BCE]. In Leinster, Ireland there is a stone tomb constructed between 3000 and 2500 BCE; the rising sun illuminates the passage into it twice a year, on Imbolc and Samhain.

In the Middle Ages, references to Imbolc are found in Irish literature salting in the 10th century. It became a time to think about the lengthening days and therefore time to think about the plantings ahead. (Conceptually, it was probably a precursor to Groundhog Day.)

The day became connected with St. Brigid, one of the three patron saints of Ireland.* The conflation of the saint with a fertility goddess leant itself to adding a lot of rituals and traditions to the day. Brigid's Crosses were woven from rushes for the occasion by young females, who would carry them while singing a hymn to Brigid.  Brigid would be invited into the home on the eve of Imbolc so that she would bless the house and family members. The ashes of the fire were carefully raked and smoothed that night; in the morning, they would be searched for any disturbance that suggested that Brigid had passed through. Brigid would be called upon to bless livestock for the coming year.

*St. Patrick and St. Columba were the other two.

Black Monday

Today is known in the USA as Black Friday. The term was coined in 1966 to refer to the practice of kicking off the Christmas shopping season with big sales on the day after Thanksgiving, and is "black" because the increased revenue is supposed to lift companies out of red ink and into solvency.* "Black" has been used historically to denote particular days when disaster has struck. There is more than one Black Sunday, and Black Tuesday will forever be linked with the USA stock market crash on 29 October, 1929. The markets crashed again on 19 October, 1987—though not so spectacularly as in 1929. There are also a number of Black Mondays, but I want to focus on two of them.

In The antiquities and history of Ireland (1705) by Sir James Ware and Sir John Davie, we find this:

The occasion of Black-Monday, and the Original remembrance thereof rose at Dublin. The City of Dublin, by reason of some great Mortality, being waste and desolate, the Inhabitants of Bristol flock'd thither to Inhabit, who after their Country manner, upon Holy-days, some for love of the fresh Air, some to avoid Idleness, some other for Pastime, Pleasure, and Gaming-sake, flock'd out of the Town towards Cullen's Wood upon Monday in Easter Week. The Bitanes, Tooles, (the Mountain Enemies) like Wolves lay in Ambush for them, and upon finding them unarm'd, fell upon them, and slew 300 men besides Women and Children, ...

Also called "The Cullenswood Massacre," the event in 1209 was commemorated by Dubliners every year for a few centuries afterward.

Hailstones from a storm in the Philippines

The other Black Monday (in fact, there are several, but I'm talking about the medieval ones) took place in 1360. The Hundred Years War was in a particularly busy phase, and Edward III's forces were all over France. While he was approaching Chartres, a storm of great severity struck his encamped forces on 13 April (Easter Monday that year). It brought thunder, lightning, high winds, hailstones as big as pigeon eggs that dented armor. One report described it as “A foul dark day of mist and hail, and so bitter cold, that sitting on horseback men died.” We are told that 1000 men and 6000 horses died from the storm. According to Froissart, this storm was taken by many of Edward's advisers to be an omen; they convinced him to make peace, and on 8 May the Treaty of Brétigny was first concluded (it was formally ratified months later at Calais).

*Calendar note: given the way Thanksgiving is calculated, today (the 22nd) is the earliest date that Black Friday can take place; the latest is 29 November.

A Note on Ireland

Anti-Irish sentiment has a long heritage. In the Middle Ages, Ireland was a target of Western Europe disdain for at least two reasons.

16th century map of Ireland.

Gerald of Wales (c.1146-c.1223), a royal clerk under King Henry II, accompanied Henry's son John to travel to Ireland in 1185. Gerald praised the land, but condemned the people:

They use their fields mostly for pasture. Little is cultivated and even less is sown. The problem here is not the quality of the soil but rather the lack of industry on the part of those who should cultivate it. This laziness means that the different types of minerals with which hidden veins of the earth are full are neither mined nor exploited in any way. They do not devote themselves to the manufacture of flax or wool, nor to the practice of any mechanical or mercantile act. Dedicated only to leisure and laziness, this is a truly barbarous people. They depend on their livelihood for animals and they live like animals.

This could have been an accurate account of what he saw, but could just as easily have been intended to provide justification for Henry's conquest of Ireland in order to gain for himself and his sons more lands and resources. Pope Adrian IV (the first Englishman to sit the Throne of Peter) had written a papal bull in 1155 called Laudabiliter;* it gave Henry permission to assume control over Ireland and apply Gregorian reforms.

...and that was the second reason for anti-Irish sentiment: Ireland needed to be brought into line doctrinally with the Roman Catholic Church. Catholic missions to Ireland (notably that of the Scotsman, St. Patrick) had introduced Christianity centuries before this. Christianity had survived in Ireland while it suffered in Britain due to invasion from Northern European pagan groups. But the Christianity restored in Britain afterward was closely tied to Rome, while Christianity in Ireland had developed its own practices and rituals.

Old habits are hard to break; "No Irish Need Apply" was not uncommon even in the second half of the 20th century, and Irish stereotypes and persecutions today are no new thing.

*The names of papal bulls don't always signify their topic; in this case, it is named for the opening word, which says (in English) "Laudably and profitably doth your Majesty consider how..." N.B.: scholars have argued for the last few centuries over the authenticity and authority of Laudabiliter, but for the present purpose, we can accept that it was very real for the 12th century.

The Black Death, Part 4 (of 4)

Friar Clynn looks beyond the present

Friar Clynn was a Franciscan living in Kilkenny in western Ireland at the time of the Bubonic Plague. He wrote a work called "The Annals of Ireland," largely a history of military engagements. From what little we know, we assume he was writing it on behalf of a particular family, the de la Freignes.

The only reason we know his name is because he attached it to the following entry at the end of the Annals. (I quote from the translation found in T.H.White's Book of Merlyn.)

Seeing these many ills, and as it were the whole world thrust into malignancy, waiting among the dead for death to come to me, I have put into writing what I have faithfully heard and examined; and, lest the writing perish with the writer, or the work fail with the workman, I am leaving some pages for the continuation of it, in case any man may remain alive in the future, or any person of the race of Adam may escape this pestilence, to carry on the labors begun by me.

The entry is followed only by blank pages.

We do not know the date of this entry.

We do know that he made an entry dated in June of 1349. By that time, the Pestilence would have swept through and been done with. There is, however, no evidence of his survival past this date. Did he survive the Plague and die from old age or some other cause? We don't know. What is interesting on a human level, however, is that he saw what looked like the end of the known world coming. A disease was sweeping through every country and devastating the population with no successful treatment. By the time it reached Ireland, the stories of massive loss of population in Europe would have added a level of horrifying inevitability to the experience. Here, however, was a man who looked beyond the despair around him and his own terror, who turned his thoughts not to his own salvation, but to an unknown future and the uncertain hope that somehow mankind would persevere.