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Abstract
AT THE ECCLESIASTICAL SITE OF CLONMORE, Co Carlow (Ireland), components of at least one, and possibly two, composite stone shrines were recently identified in the graveyard. This new archaeological evidence, together with its already considerable assemblage of early-medieval sculpture, supports a number of textual sources claiming that Clonmore housed a significant collection of corporeal saints’ relics. What makes Clonmore unusual in this regard is that it was reputed to possess a corporeal relic from every saint in Ireland, leading to its moniker Relic na nAingel (‘the Angels’ Graveyard’). Yet surprisingly, this site has been largely overlooked in recent studies. Using a combination of historical sources and archaeological evidence, this paper demonstrates that Clonmore’s identity was inextricably linked to its cult of relics and that its expression differed markedly from most other relic cults across Ireland and, to an extent, elsewhere in Western Europe – indicating that the cult of relics in Ireland was perhaps more diverse in its character and material manifestations than has been previously assumed.
Résumé
Exploration du « Reliquaire des anges »: reliques, sculpture et pouvoir ecclésiastique à Clonmore par Kate Colbert
Sur le site ecclésiastique de Clonmore, dans le comté de Carlow (Irlande), des parties d’au moins un et, peut-être, deux sanctuaires de pierre composite, ont été récemment identifiées dans le cimetière. Pris en compte avec un assemblage déjà considérable de sculptures du Haut Moyen-Âge, ces nouveaux témoins archéologiques viennent confirmer plusieurs textes sources avançant que Clonmore renfermait une collection significative de reliques corporelles de saints. Ce qui fait la singularité du site de Clonmore à cet égard, c’est qu’il était réputé posséder une relique corporelle de chaque saint d’Irlande, conduisant à son surnom Relic na nAingel («le reliquaire des anges»). Il est donc surprenant que ce site ait été largement négligé par les études récentes. En combinant des sources historiques et des éléments archéologiques, ce papier montre que l’identité de Clonmore était inextricablement liée à son culte des reliques et que son expression différait sensiblement de la plupart des autres cultes des reliques dans toute l’Irlande et, dans une certaine mesure, ailleurs en Europe de l’ouest – ce qui indiquerait que le culte des reliques en Irlande était peut-être plus diversifié qu’on ne l’avait supposé en termes de caractère et de manifestations matérielles.
Zusammenfassung
„Schrein der Engel“: Reliquien, Bildhauerei und kirchliche Macht in Clonmore von Kate Colbert
Im Friedhof der kirchlichen Stätte Clonmore in der Grafschaft Carlow (Irland) wurden vor kurzem Bestandteile von mindestens einem oder gar zwei aus mehreren Steinen zusammengesetzten Schreinen identifiziert. Angesichts der beachtlichen Menge an frühmittelalterlichen Skulpturen, für die Clonmore bereits bekannt ist, bekräftigen diese neuen archäologischen Zeugnisse jene Textquellen, die Clonmore als Aufbewahrungsort einer reichen Sammlung von Körperreliquien Heiliger beschreiben. Das ungewöhnliche und überraschende an Clonmore ist, dass es angeblich eine Körperreliquie aller irischen Heiligen besitzt, was zu seinem Spitznamen Relic na nAingel („Schrein der Engel“) führte. Es in jüngeren Studien jedoch großteils unbeachtet blieb. Mittels einer Kombination historischer Quellen und archäologischer Zeugnisse zeigt diese Arbeit auf, dass Clonmores Identität untrennbar mit dem dortigen Reliquienkult verbunden war, welcher sich deutlich von anderen Reliquienkulten in Irland und in gewissem Maße im restlichen Westeuropa unterschied. Der Reliquienkult in Irland hatte womöglich einen vielschichtigeren Charakter und vielfältigere materielle Ausdrucksformen als bisher angenommen.
Riassunto
Esplorando “i reliquiari degli angeli”: reliquie, scultura e potere ecclesiastico a Clonmore di Kate Colbert
Nel cimitero presso il sito ecclesiastico di Clonmore nella contea di Carlow (Irlanda) sono stati recentemente identificati i componenti di almeno un reliquiario, se non di due, in pietra composita. Questa nuova testimonianza archeologica, unita alla già notevole raccolta di sculture altomedievali, avvalora svariate fonti scritte che affermano che Clonmore ospitava una cospicua collezione di reliquie corporee di santi. Ciò che rende Clonmore insolita da questo punto di vista è che aveva fama di possedere le reliquie corporee di tutti i santi in Irlanda, che porta al suo soprannome Relic na nAingel (“i reliquiari degli angeli”). Eppure, sorprendentemente, questo sito è stato ampiamente trascurato negli studi recenti. Utilizzando un insieme di fonti storiche e di testimonianze archeologiche, questo studio dimostra come l’identità di Clonmore fosse inestricabilmente legata al proprio culto delle reliquie e come la sua espressione differisse decisamente da quella della maggior parte degli altri culti di reliquie di tutta l’Irlanda e, in una certa misura, di altri luoghi dell’Europa occidentale. Questo indica che il culto delle reliquie in Irlanda era forse più diverso per carattere e manifestazioni materiali di quanto non si supponesse prima.
acknowledgments
This paper is based on a case study from my doctoral thesis, so first and foremost I would like to thank my supervisor, Tomás Ó Carragáin, for his encouragement, support and advice in bringing this paper to fruition. Funding for this research was provided by the Irish Research Council’s Postgraduate Scholarship Programme, which was instrumental to the timely completion of this project. Special thanks also go to Thomas Talbot and Cormac Ó Braonáin for their comments and discussions on earlier drafts of this paper, and to Peter Harbison for his kind words and assistance early in this study’s development.
Notes
2 Harbison Citation1991, 195; Brindley and Kilfeather, Citation1993, 84.
3 O’Keefe Citation1839, sections 373–4, 113.
4 Ibid.
5 Harbison Citation1991, 179.
6 Harbison Citation1988, Citation1991, Citation1992, vols 1 and 2.
7 McCall Citation1862; Fitzgerald Citation1914, Citation1915.
8 Crawford Citation1907; cf Crawford Citation1913.
9 Harbison Citation1988, Citation1991, Citation1992, vols 1 and 2.
10 Four cross-slabs as well as the three shrine posts discussed here; see also Colbert Citation2020.
11 AFM 1, M624.3; AU, U625.3; ATig, T627.8, T659.8; Chron Scot, CS625, CS660; Doherty Citation2002, 268; Mac Shamhráin Citation2009, 221.
12 Félire Óengusso, 106, in Stokes Citation1905.
13 Bóroma, 389, in O’Grady 1892. The Bóroma, meaning ‘cattle tribute’, is thought to be a 10th-century saga, with significant additions made to it in the 11th century (Doherty Citation2002), and it is these 11th-century additions that concern us here. The earliest surviving copy of the Bóroma is contained within the 12th-century Book of Leinster.
14 Ibid, 370–1; Bóroma, 56–7, in Stokes 1892.
15 Félire Óengusso, 70–1, in Stokes Citation1905.
16 Finán Lobhar is also closely associated with the monasteries of Swords (Dublin) and Innisfallen (Co Kerry) (Félire Óengusso, 98, in Stokes Citation1905), though this latter affiliation may have stemmed from confusion with Finán Cam (Ó Carragáin Citation2003, 134, n 9; Ó Riain Citation2011, 327–30).
17 Martyrology of Tallaght, 15, in Best and Lawlor 1931.
18 Ibid, 77. It is, however, important to note that these two entries refer to events that occurred at the monastery of Tallaght, in Co Dublin (Elva Johnston, pers comm). Though it is unclear whether this collection is the one later claimed to be housed at Clonmore, certainly by the 12th century, Onchú and his collection of saints’ relics were explicitly associated with Clonmore. In light of this, the potential connection between Tallaght, Clonmore and St Onchú warrants further investigation.
19 Félire Óengusso, 70–1, in Stokes Citation1905. Colgan places Onchú’s death at the end of the 6th century, though it is unclear from what sources he derived this date (Colgan Citation1645, reprint 1948, 276).
20 McCall Citation1862, 19.
21 Colgan Citation1645, reprint 1948, 276.
22 Mac Shamhráin Citation1996, 70–2; MacCotter Citation2008, 176; Gleeson and Ó Carragáin Citation2016, 77, 79.
23 Ó Riain Citation2011, 565.
24 MacCotter Citation2008, 131.
25 Ibid; Gleeson Citation2014, 735–6.
26 Mac Shamhráin Citation1996; Gleeson Citation2014, 735–6.
27 McCarthy Citation2013, 187; Ó Carragáin Citation2014.
28 AFM 1, M826.3; AU, U828.2. The annals do not specify with which Clonmore Flaithbertach mac Muirechertach was associated, so this entry cannot be conclusively attributed to Cluain Mór Maedóc. However, it may be worth noting that Flaithbertach is styled as ‘the sacred ornament’, a man of poetic prowess, wealthy and respected among scholars; parted from the ‘preferment’ and ‘honours of Cluain-mor’ (AFM 2a, M919.10; AU, U921.10).
29 AFM 1, M771.3, M774.9, M834.8, M835.10, M877.6, M886.3; AU, U779.5, U835.5; Chron Scot, CS836; AFM 2a, M918.8, M920.4, M972.6, M1040.10, M1052.1.
30 Mac Shamhráin Citation1996, 81–2; MacCotter Citation2008, 178–9.
31 AFM 2a, M1052.1; Mac Shamhráin Citation1996, 93, 145–6.
32 Mac Shamhráin Citation1996, 93, 145–6.
33 Ibid.
34 Ibid, 146.
35 AFM 2a, M1040.10; Mac Shamhráin Citation1996, 94, 96.
36 Harbison Citation1991, 179.
37 Doherty Citation2002.
38 Félire Óengusso, 70–1, in Stokes Citation1905.
39 O’Neill Citation2008, 122.
40 A stone incised with a series of linear cuts and notches on one or more edges, forming an inscription; it is the oldest form of writing in Ireland and most ogham stones are thought to date to between the 5th and 7th centuries (McManus Citation1997).
41 Bullauns are unshaped stones or boulders with one or more hollowed depressions, usually filled with water.
42 One of the 25 cross-carved stones has been reused as a door lintel in Clonmore Castle (SMR number CW009-026002), though the rest are all in the graveyard. The existing Sites and Monuments Record (SMR) numbers associated with the ecclesiastical site of Clonmore are CW009-028001–028038. However, seven of the carved stones – the three shrine posts discussed in this paper as well as four cross-slabs – currently do not have SMR numbers as they were identified in 2016 during the course of this research.
43 For a comprehensive analysis of Clonmore’s sculpture, see Colbert Citation2020, 273–301.
44 Ibid, 81–4, 99–100.
45 Cf Macalister Citation1909, nos 65, 68, 72 and 121; Kendrick Citation1939, figs 4 and 5, R1.
46 Ó Floinn Citation1995, 258; Okasha and Forsyth Citation2001, 103; O’Leary Citation2015, 116.
47 Ó Floinn Citation1995, 258.
48 Thomas Citation1998, 84–6. For a discussion of the various configurations of this monument type, see Thomas Citation1998.
49 Ibid, 94–5; Ó Carragáin Citation2003, 143–4; Sheehan Citation2015, 132–3.
50 Sheehan Citation2015, 133.
51 It is worth noting, however, that the corner posts from the composite shrine at Caherlehillan have no slots at all (Sheehan Citation2015).
52 O’Kelly Citation1958, pl XIVb; Herity Citation1993, fig 23.5; Fisher Citation2001, 59.
53 Thomas Citation1971, 151–8; Ó Carragáin Citation2003, 143, n 25.
54 Thomas Citation1998, 90.
55 Such a feature is not yet noted on other shrine posts similar to Post 1, and although there are small recesses at the top of the posts of the Kilnaruane shrine (see Fig 6), they could not have functioned in the manner suggested here. In any case, it is also possible that this ‘shelf’ could be the result of damage and natural erosion.
56 Thomas Citation1971, 158; 1998, 85.
57 Ó Carragáin Citation2003, 143; 2010, 324, n 125.
58 Thomas Citation1971, 159–63; 1998, 90–2.
59 Thomas Citation1971, 163; 1998, 91. This suggestion is supported by archaeological evidence from early church sites such as Caherlehillan (see above).
60 See also Colbert Citation2020, 291.
61 Harbison Citation1991, 181, 192.
62 Kelly Citation1986, 59.
63 Thomas Citation1971, 143; 1998, 89; cf Herity Citation1993, fig 23.5; cf Ó Carragáin Citation2003, pl 9.2.
64 Bede, Historia Ecclesiastica, 29, in King.
65 Cf Foster Citation1998.
66 Thomas Citation1971, 146.
67 Félire Óengusso, 70–1, 168–9, in Stokes Citation1905; ‘Broccán Craibdech cecinit’ in Book of Leinster, MS folio 44b 15, §54, 212, Best et al 2006.
68 Bóroma, 370–1, 377, in O’Grady 1892; 56–7, 78–9 in Stokes 1892.
69 Félire Óengusso, 70–1, in Stokes Citation1905.
70 Ibid, 168–9.
71 eDIL, sv ‘dairthech’; Ó Carragáin Citation2010, 15.
72 Ó Floinn Citation1997, 139; Wycherley Citation2015, 212–13; eDIL, sv ‘scrín’.
73 Félire Óengusso, 70–1, 168–9, in Stokes Citation1905; Wycherley Citation2015, 199–200, 205–7, 211; eDIL, sv ‘2 taise’; sv ‘mem(m)ra’.
74 Colgan Citation1645, reprint 1948, 276; Félire Óengusso, 70–1, in Stokes Citation1905.
75 Local tradition places Onchú’s tomb (and thus Finán’s as well) between the South Cross and the ogham stone, which are less than 2 m apart (Harbison Citation1991, 193). Additionally, from the original Irish used in the annal entry on Dairmait’s attack in 1040, we know that there was a derthaig at Clonmore in the mid-11th century as well (AFM2b, M1040.10). Whether this is the same one described in the glosses is unclear, though there was probably more than one church at Clonmore.
76 It is also worth noting that shrine-tombs at founders’ graves have been linked to pilgrimage activity (Herity Citation1993, 194; Crook Citation2011, 19–23).
77 Harbison Citation1991, 195.
78 Colbert Citation2020, 67.
79 Cf Ó Carragáin Citation2010, 38.
80 Ó Floinn Citation1995, 258.
81 Ó Carragáin Citation2010, 83.
82 Wycherley Citation2015, 64–5.
83 Ó Carragáin Citation2010, 83.
84 Broccán Craibdech cecinit, MS folio 44b 15, sections 54 and 55, 212, in Best et al 2006 (translation mine). Broccán Craibdech is not otherwise identified, and the poem has not been dated apart from a 12th-century terminus ante quem for its inclusion in the Book of Leinster.
85 Bhreathnach Citation2003, 100–3; Swift Citation2003.
86 O’Brien Citation1992, 136.
87 White Marshall and Walsh Citation2005, 64–6; O’Sullivan and Ó Carragáin Citation2008.
88 Cf Wycherley Citation2015, 64–5.
89 O’Leary Citation2015, 130.
90 Cf ibid, 119, 131–3.
91 Herity Citation1993, 194; Ó Carragáin Citation2010, 67; O’Leary Citation2015, 118; Wycherley Citation2015, 88.
92 ‘Cogitosus: Life of St Brigit’, trans Connolly and Picard Citation1987, 32.1, 25; Muirchú, Vita Sancti Patricii, I.27.9, 101, in Bieler Citation1979.
93 AFM2b, M1040.10
94 For a full discussion of these pieces, see Colbert Citation2020, 274–7.
95 Thomas Citation1971, 144–6; Ó Carragáin Citation2010, 66, cf fig 69.
96 AFM2a, M1167.19.
97 MacDonald Citation2003, 129.
98 Gleeson and Ó Carragáin Citation2016.
99 McCarthy Citation2013, 187, 342; Wycherley Citation2015, 193–5.
100 Colbert Citation2020, 121–2, 284.
101 Félire Óengusso, 106, in Stokes Citation1905.
102 Bóroma, 370–1, in O’Grady 1892; Bóroma, 56–7, in Stokes 1892.
103 Davies Citation1996, 55.
104 Ibid.
105 Ibid.
106 Doherty Citation2002, 271.
107 Translation, as well as the original Irish text, in Davies Citation1996, 59.
108 Wycherley Citation2015, 38–9.
109 See also Gleeson and Ó Carragáin Citation2016.
110 Additionally, several textual sources of the early medieval period suggest Clonmore enjoyed a close and long-standing relationship with Kildare in particular. For an in-depth discussion, see Colbert Citation2020, 266–70.
111 Mac Shamhráin Citation1996, 93, 145–6.
112 Colbert Citation2020, 67.
113 Ó Carragáin Citation2010, 67.
114 O’Leary Citation2015, 130.
115 For the full analysis and discussion of this rivalry, see Colbert Citation2020, 317–19.
116 Thomas Citation1971; Citation1998; Ó Floinn Citation1997; Ó Carragáin Citation2003, 139; 2010, 67; McCarthy Citation2013, 341; Wycherley Citation2015.
117 Wycherley Citation2015, 38–9.
118 Markus Citation1990, 144; Thacker Citation2002, 6.
119 Wycherley Citation2015, 168.
120 Anon, Liber Angeli, sections 18 and 19, 186, in Bieler Citation1979.
121 Cf the lists of relics at Armagh (ibid), as well as those housed in the shrine of Adomnán and the Brecc Máedóic (Ó Floinn Citation1997, 147–8; Anon, Betha Máedóc Ferna II, 266, in Plummer vol 1; Anon, Life of Maedoc of Ferns II, 258, in Plummer vol 2).
122 John the Deacon, cited in MacDonald Citation1976, 139.
123 Ó Riain Citation2006, xvii; Ó Carragain 2010, 152.