T. M. (Thomas Mowbray)Charles-Edwards
s. xx–xxi
Works authored
De gestis Giraldi is a narrative of the deeds of Gerald of Wales (c. 1146-1223), written in the third person but actually by Gerald himself, and framed as the biography of a bishop although Gerald never became a bishop. Gerald was born in south-west Wales of mixed Norman and Welsh descent and educated at Gloucester and in Paris. He worked for Henry II and Richard I, by whom he was valued as an intermediary between the king and Gerald's relations, who included the leading Welsh king, Rhys ap Gruffudd, and many of the first English settlers in Ireland. When elected bishop of St Davids, Gerald was sent by his fellow-canons to Rome to secure his own consecration and metropolitan status for St Davids; ultimately, both cases failed, defeated by the combined power and resources of the English state and church. Near the beginning of this final part, the single MS breaks off, but the chapter-headings show that much of the substance is preserved in another work by Gerald. His career spanned Wales, Ireland, and England, Paris and Rome, and De gestis Giraldi offers a vivid and personal view of them all.
This volume has been prepared from a critical study of the extant manuscript, and features an accompanying English translation. The edition supports the translation and text with an authoritative introduction, extensive historical notes, and critical study of the work.
De gestis Giraldi is a narrative of the deeds of Gerald of Wales (c. 1146-1223), written in the third person but actually by Gerald himself, and framed as the biography of a bishop although Gerald never became a bishop. Gerald was born in south-west Wales of mixed Norman and Welsh descent and educated at Gloucester and in Paris. He worked for Henry II and Richard I, by whom he was valued as an intermediary between the king and Gerald's relations, who included the leading Welsh king, Rhys ap Gruffudd, and many of the first English settlers in Ireland. When elected bishop of St Davids, Gerald was sent by his fellow-canons to Rome to secure his own consecration and metropolitan status for St Davids; ultimately, both cases failed, defeated by the combined power and resources of the English state and church. Near the beginning of this final part, the single MS breaks off, but the chapter-headings show that much of the substance is preserved in another work by Gerald. His career spanned Wales, Ireland, and England, Paris and Rome, and De gestis Giraldi offers a vivid and personal view of them all.
This volume has been prepared from a critical study of the extant manuscript, and features an accompanying English translation. The edition supports the translation and text with an authoritative introduction, extensive historical notes, and critical study of the work.
Bretha Comaithcheso, “Judgements on Neighbourhood”, is a tract forming part of the great law-book, Senchas Már, dating from c. 700. It expounds the law governing relations between neighbouring farmers, especially those who formed by contract a co-operative group. Already in the pre-Viking period it was attracting layers of comment, both glosses and a dossier of more extended texts that amplify or update or even contradict the main text. The result is a collection of material outstandingly rich among European texts on farming of a similar date.
Bretha Comaithcheso, “Judgements on Neighbourhood”, is a tract forming part of the great law-book, Senchas Már, dating from c. 700. It expounds the law governing relations between neighbouring farmers, especially those who formed by contract a co-operative group. Already in the pre-Viking period it was attracting layers of comment, both glosses and a dossier of more extended texts that amplify or update or even contradict the main text. The result is a collection of material outstandingly rich among European texts on farming of a similar date.
Works edited
Contributions to journals
Almost all the fundamental facts about the Amrae, the most intriguing and the most difficult of early Irish texts on Columba of Iona, are disputed: its date, its authorship, whether it is a poem or prose, for what audience or readership it was intended, and even the meaning of the title. Hitherto, discussion has been hampered by the absence of a reliable critical edition, one that takes into account all the surviving copies and situates them in the manuscript tradition of the text. This task has been admirably performed by Bisagni. His edition includes a book-length introduction which advocates an early ninth-century date for the main text of the Amrae, locates its composition at the Columban monastery of Durrow, and interprets it as a response by the Columban familia to the threat posed to its interests by the church of Armagh in a period when Áed Oirdnide of Cenél nÉogain reigned as king of Tara. Bisagni’s arguments are considered in the light of the text he has provided.
Almost all the fundamental facts about the Amrae, the most intriguing and the most difficult of early Irish texts on Columba of Iona, are disputed: its date, its authorship, whether it is a poem or prose, for what audience or readership it was intended, and even the meaning of the title. Hitherto, discussion has been hampered by the absence of a reliable critical edition, one that takes into account all the surviving copies and situates them in the manuscript tradition of the text. This task has been admirably performed by Bisagni. His edition includes a book-length introduction which advocates an early ninth-century date for the main text of the Amrae, locates its composition at the Columban monastery of Durrow, and interprets it as a response by the Columban familia to the threat posed to its interests by the church of Armagh in a period when Áed Oirdnide of Cenél nÉogain reigned as king of Tara. Bisagni’s arguments are considered in the light of the text he has provided.
Liam Breatnach’s Quiggin Lecture, The Early Irish law text Senchas Már and the question of its date, proposed that the Senchas Már was written in a single effort mounted by the church of Armagh within the date range c. 660 × c. 680. This revised and expanded version of a lecture given in 2017 accepts that there was a link between Armagh and the Senchas Már, sets the latter in the context of the written laws of Western Europe, 400–800, and investigates how the Senchas Már might have fitted into the sequence of seventh-century texts pertaining to Patrick. It also tackles two related issues: the relationship between evolving ideas of Irish nationality, the Patrician legend and the Senchas Már, and how one might bridge the gap between the Patrick of the saint’s own writings and conceptions of Patrick current in the seventh century.
Liam Breatnach’s Quiggin Lecture, The Early Irish law text Senchas Már and the question of its date, proposed that the Senchas Már was written in a single effort mounted by the church of Armagh within the date range c. 660 × c. 680. This revised and expanded version of a lecture given in 2017 accepts that there was a link between Armagh and the Senchas Már, sets the latter in the context of the written laws of Western Europe, 400–800, and investigates how the Senchas Már might have fitted into the sequence of seventh-century texts pertaining to Patrick. It also tackles two related issues: the relationship between evolving ideas of Irish nationality, the Patrician legend and the Senchas Már, and how one might bridge the gap between the Patrick of the saint’s own writings and conceptions of Patrick current in the seventh century.
This article explores the differences between early Irish saints' cults, concentrating mainly but not exclusively on those associated with the Fothairt. It begins with a simple and local cult, that of Damnat of Tedavnet, and a complex and widespread cult, that of Brigit. It is argued that Brigit's cult had at least four constituencies: the Fothairt, Kildare, Leinster, and the weak throughout Ireland and even in Britain. Brigit's cult among the Fothairt is then contrasted with that of another Fothairt saint, Fintan of Clonenagh; and Fintan's cult, in turn, is contrasted with that of Rígnach. The Uí Ercáin, a branch of the Fothairt, illustrate how the political status of a cult's constituency may determine its character. Finally, the shift from an alliance between cults to competition is studied in the example of Cainnech and Columba.
This article explores the differences between early Irish saints' cults, concentrating mainly but not exclusively on those associated with the Fothairt. It begins with a simple and local cult, that of Damnat of Tedavnet, and a complex and widespread cult, that of Brigit. It is argued that Brigit's cult had at least four constituencies: the Fothairt, Kildare, Leinster, and the weak throughout Ireland and even in Britain. Brigit's cult among the Fothairt is then contrasted with that of another Fothairt saint, Fintan of Clonenagh; and Fintan's cult, in turn, is contrasted with that of Rígnach. The Uí Ercáin, a branch of the Fothairt, illustrate how the political status of a cult's constituency may determine its character. Finally, the shift from an alliance between cults to competition is studied in the example of Cainnech and Columba.
The early eighth-century Irish legal tract, Críth Gablach (a text on status), ends with a discussion of kingship. It is particularly interesting for its perception of the relationship between a king and his people as a contract. It is argued that the background to this view is to be found within Ireland, especially in the relationship between client kings and their overlords and between the church and the laity. Críth Gablach’s account of kingship also includes a section on the proper arrangement of the king’s household. Some elements of this section are clearly artificial, but they can be explained in terms of a desire on the part of the author to include a christian interpretation of kingship.
The early eighth-century Irish legal tract, Críth Gablach (a text on status), ends with a discussion of kingship. It is particularly interesting for its perception of the relationship between a king and his people as a contract. It is argued that the background to this view is to be found within Ireland, especially in the relationship between client kings and their overlords and between the church and the laity. Críth Gablach’s account of kingship also includes a section on the proper arrangement of the king’s household. Some elements of this section are clearly artificial, but they can be explained in terms of a desire on the part of the author to include a christian interpretation of kingship.
Contributions to edited collections or authored works
FURTHER RESULTS…
