Mass rock: Difference between revisions
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Tony Nugent refers to what was reputedly the last killing of a [[Roman Catholic priest]] at a Mass rock at ''Inse an tSagairt'', near [[Bonane]], [[County Kerry]], in 1829. According to the local [[oral tradition]], a local woman who ran a nearby [[shebeen]], conspired with five men to kill a priest and split the £45 bounty among themselves. After capturing the priest during [[Tridentine Mass|Mass]], beheading him at a house near [[Kenmare]], and bringing his severed head to [[Cork city]], the six conspirators learned that [[Catholic Emancipation]] had just been signed into law and that no reward would be given. In frustration, the six [[priest hunter]]s threw the severed head into the [[River Lee]].{{sfn|Nugent|2013|pages=152-154}} |
Tony Nugent refers to what was reputedly the last killing of a [[Roman Catholic priest]] at a Mass rock at ''Inse an tSagairt'', near [[Bonane]], [[County Kerry]], in 1829. According to the local [[oral tradition]], a local woman who ran a nearby [[shebeen]], conspired with five men to kill a priest and split the £45 bounty among themselves. After capturing the priest during [[Tridentine Mass|Mass]], beheading him at a house near [[Kenmare]], and bringing his severed head to [[Cork city]], the six conspirators learned that [[Catholic Emancipation]] had just been signed into law and that no reward would be given. In frustration, the six [[priest hunter]]s threw the severed head into the [[River Lee]].{{sfn|Nugent|2013|pages=152-154}} |
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After the repeal of the Penal Laws and, for example the 1851 [[Synod of Thurles]], the use of Mass rocks in Ireland declined.{{sfn|Tanner|2004|loc=p. 82: "the Synod of Thurles in 1851 [..] was a clericalist manifesto, aimed at stamping out any linering, semi-pagan remnants [..] Now that Catholics no longer had to [..] resort to open-air 'mass rocks', the church reformers wanted religious activity returned to church buildings [..replacing..] trips to holy wells and [..] shrines, which degenerated into carnivals after nightfall"}} |
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Partial data on Mass rocks is maintained by the [[Archaeological Survey of Ireland]] (for pre-1700 sites),<ref>Denis Power (1992). ''Archaeological Inventory of County Cork'', Volume 3: Mid Cork, 1997, Duchas The Heritage Society. {{ISBN|0-7076-4933-1}}</ref><ref>{{cite web |title=Historic Environment Viewer |url=https://webgis.archaeology.ie/historicenvironment/ |publisher=National Monuments Service |access-date=27 March 2020}} [Filter dataset "National Monuments Service" and Type "Mass-rock", "Mass-rock (current location)", and/or "Penal Mass station"]</ref> and, to a lesser extent, the [[National Inventory of Architectural Heritage]] (for post-1700 sites).<ref>{{cite web |title=Buildings Search: Mass rock |url=https://www.buildingsofireland.ie/buildings-search/?query=&location_type=building&county=&group=Place+of+worship&type=Mass+rock |website=Buildings of Ireland |publisher=National Inventory of Architectural Heritage |access-date=27 March 2020}}</ref> Some of the Mass rock places may also have been used for [[Pattern (devotional)|patterns]]. |
Partial data on Mass rocks is maintained by the [[Archaeological Survey of Ireland]] (for pre-1700 sites),<ref>Denis Power (1992). ''Archaeological Inventory of County Cork'', Volume 3: Mid Cork, 1997, Duchas The Heritage Society. {{ISBN|0-7076-4933-1}}</ref><ref>{{cite web |title=Historic Environment Viewer |url=https://webgis.archaeology.ie/historicenvironment/ |publisher=National Monuments Service |access-date=27 March 2020}} [Filter dataset "National Monuments Service" and Type "Mass-rock", "Mass-rock (current location)", and/or "Penal Mass station"]</ref> and, to a lesser extent, the [[National Inventory of Architectural Heritage]] (for post-1700 sites).<ref>{{cite web |title=Buildings Search: Mass rock |url=https://www.buildingsofireland.ie/buildings-search/?query=&location_type=building&county=&group=Place+of+worship&type=Mass+rock |website=Buildings of Ireland |publisher=National Inventory of Architectural Heritage |access-date=27 March 2020}}</ref> Some of the Mass rock places may also have been used for [[Pattern (devotional)|patterns]]. |
Revision as of 03:01, 1 March 2024
![](http://upload.wikimedia.org/wikipedia/commons/thumb/6/67/Sandhill_Mass_Rock_-_geograph.org.uk_-_773431.jpg/220px-Sandhill_Mass_Rock_-_geograph.org.uk_-_773431.jpg)
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/43/Mass_rock_near_Keem_Bay%2C_Achill_Island.jpg/220px-Mass_rock_near_Keem_Bay%2C_Achill_Island.jpg)
A Mass rock (Irish: Carraig an Aifrinn) was a rock used as an altar in mid-17th century Ireland as a location for Catholic Mass. Similar stones in Scotland, known as Mass stones, were used by the similarly illegal and underground Catholic Church in Scotland, membership in which was criminalised following the Scottish Reformation in the mid-16th century.
In Ireland, during the religious persecution of the Catholic Church in Ireland that began under Henry VIII and ended only with Catholic Emancipation in 1829, the Irish people, according to Marcus Tanner, clung to the Mass, "crossed themselves when they passed Protestant ministers on the road, had to be dragged into Protestant churches and put cotton wool in their ears rather than listen to Protestant sermons".[1] Isolated locations were sought to hold religious ceremonies, as observing the Catholic Mass was a matter of difficulty and danger at the time as a result of both Cromwell's campaign against the Irish, and the Penal Law of 1695. Bishops were banished and priests had to register to preach under the 1704 Registration Act. Priest hunters were employed to arrest Catholic priests, Presbyterian ministers, and nonjuring Vicars of the Scottish Episcopal Church under an Act of 1709.
Scotland
![](http://upload.wikimedia.org/wikipedia/commons/thumb/b/bf/The_Sgurr%2C_Eigg_-_geograph.org.uk_-_200126.jpg/220px-The_Sgurr%2C_Eigg_-_geograph.org.uk_-_200126.jpg)
In Scotland, Mass stones were used by the illegal and underground Catholic Church in Scotland, membership in which had been criminalised following the Scottish Reformation in 1560 and which remained unlawful until Catholic Emancipation in 1829. The locations of many former Mass stones and thatched Mass houses, for example, were established by the research of Dom Odo Blundell of Fort Augustus Abbey and published in his two volume book The Catholic Highlands of Scotland.
On the isle of Eigg, in the Inner Hebrides of Scotland, which was described in 1698 as almost entirely Roman Catholic,[2] the laity secretly and illegally attended Mass at a Mass stone inside a large high-roofed coastal cave, which is still known as the "cave of worship" (Scottish Gaelic: Uamh a' Chrabhaidh) (or in English Cathedral Cave).[citation needed]
Due to the "arbitrary and malicious violence" that Hanoverian Redcoats inflicted, the aftermath of the 1746 Battle of Culloden is still referred to in the Highlands and Islands as Bliadhna nan Creach ("The Year of the Pillaging").[3] Throughout this year, posses of Redcoats scoured the Scottish Highlands and Islands, both burning down Mass houses and their Episcopalian eauivalents, and arresting Roman Catholic priests en masse. It was common practice for the Redcoats to threaten to burn down all Catholic homesteads and confiscate all locally owned cattle and sheep unless any local priests were either given up or surrendered themselves.[4]
![](http://upload.wikimedia.org/wikipedia/commons/thumb/0/0b/St_Ninian%27s_Chapel%2C_Tynet_-_geograph.org.uk_-_3588.jpg/220px-St_Ninian%27s_Chapel%2C_Tynet_-_geograph.org.uk_-_3588.jpg)
While much of the population defected to Presbyterianism and, according to Marcus Tanner, "The Highlands, outside tiny Catholic enclaves like in South Uist and Barra, took on the contours they have since preserved - a region marked by a strong tradition of sabbatarianism and a puritanical distaste for instrumental music and dancing",[5] the local oral tradition preserved the former locations of Mass stones and Mass houses in at least some regions. For example, according to the autobiography dictated to John Lorne Campbell by seanchaidh and farm hand Angus Beag MacLellan (1869–1966), while working on a farm near Aberfeldy, Perthshire in the 1880s, MacLellan learned that a Mass stone had stood in a field (belonging to Robert Menzies) since the days when Catholic priests were outlawed in Scotland. A nearby high cross, Menzies added, marked the site of an important college of learning from the days of the Celtic Church. Menzies explained that, even though the local population had long since switched to Presbyterianism, former Catholic religious sites were still locally viewed with superstitious awe and were never tampered with. Menzies explained that the term for Mass stones, in the Perthshire dialect of the Scottish Gaelic language, was Clachan Ìobairt, meaning "Offering Stones".[6]
Ireland
Use and records
In some instances in Ireland, stones were taken from a church ruin, and relocated to a rural area, with a simple cross carved on its top.[citation needed]
Because the observation of Catholic ceremonies at Mass rocks was illegal, such services were not regularly scheduled and parishioners would be obliged to spread the word of them covertly. According to some sources, such communication could occur through, for example, the coded Irish language lyrics to the Sean Nós song An raibh tú ag an gCarraig.[7][8] Other sources question this association.[7][9]
Attending Mass at the mass rocks was also sometimes dangerous. For example, the Mass rock near Kinvara, County Galway, is known in Connaught Irish as Poll na gCeann ("chasm of the heads") and is said to have been the location of a massacre by the soldiers of Oliver Cromwell's New Model Army. Historian Tony Nugent states that, "According to local tradition, there was a college nearby and some of the student monks were killed there by Cromwellian soldiers while attending Mass and their heads were thrown into a nearby chasm".[10]
During the Stuart Restoration, Catholic worship generally moved to thatched "Mass houses". Writing in 1668, Janvin de Rochefort commented, "Even in Dublin more than twenty houses where Mass is secretly said, and in about a thousand places, subterranean vaults and retired spots in the woods".[11]
Catholic worship, however, was soon to return to the Mass rocks due to the Exclusion Crisis and the anti-Catholic show trials masterminded by Lord Shaftesbury and Titus Oates.
For example, Catholic priest named Fr. Mac Aidghalle was murdered c. 1681 while saying Mass at a mass rock known as Cloch na hAltorach that still stands atop Slieve Gullion, County Armagh. The perpetrators were a company of redcoats under the command of a priest hunter named Turner. Redmond O'Hanlon, the outlawed but de facto Chief of the Name of Clan O'Hanlon and leading local rapparee, is said in local oral tradition to have avenged the murdered priest and in so doing to have sealed his own fate.[12]
The persecution and use of the Mass rocks escalated further following the 1688 overthrow of the House of Stuart, and the passing of the Penal Laws.
Tony Nugent refers to what was reputedly the last killing of a Roman Catholic priest at a Mass rock at Inse an tSagairt, near Bonane, County Kerry, in 1829. According to the local oral tradition, a local woman who ran a nearby shebeen, conspired with five men to kill a priest and split the £45 bounty among themselves. After capturing the priest during Mass, beheading him at a house near Kenmare, and bringing his severed head to Cork city, the six conspirators learned that Catholic Emancipation had just been signed into law and that no reward would be given. In frustration, the six priest hunters threw the severed head into the River Lee.[13]
After the repeal of the Penal Laws and, for example the 1851 Synod of Thurles, the use of Mass rocks in Ireland declined.[14]
Partial data on Mass rocks is maintained by the Archaeological Survey of Ireland (for pre-1700 sites),[15][16] and, to a lesser extent, the National Inventory of Architectural Heritage (for post-1700 sites).[17] Some of the Mass rock places may also have been used for patterns.
Later use
In later years, the practice of open-air Masses was limited to rural areas in Ireland, and special occasions such as pattern days and Christmas.[citation needed] However, in the wake of the Coronavirus pandemic and the restrictions placed on indoor gatherings to address the COVID-19 pandemic in Ireland, Aid to the Church in Need (ACN) Ireland launched an initiative to celebrate Mass at some Mass rocks.[18]
Folklore
"February 3, 1828
...There is a lonely path near Uisce Dun and Móinteán na Cisi which is called the Mass Boreen. The name comes from the time when the Catholic Church was persecuted in Ireland, and Mass had to be said in woods and on moors, on wattled places in bogs, and in caves. But as the proverb says, It is better to look forward with one eye than to look backwards with two..."[19]
According to a book of history and folklore associated with Mass rocks by Tony Nugent, "There is a common story associated with quite a few which relates how the priest was shot or killed at the moment of Transubstantiation. There is a common belief that at this point in the Mass the priest cannot stop for any reason. There are various stories of Protestant neighbours hiding or helping priests. There are stories of miracles, the story of the widow's hunger, happening at these sites, stories of cures and indeed a whole fabric of folklore which if lost would be a cultural tragedy".[20]
Parallels in other faiths
During the same era in mainland Britain, Puritans, Presbyterians, Quakers, Anabaptists, and other non-Conformists held similarly outlawed Conventicles in defiance of the Royal Supremacy and then of the Protectorate of England under Oliver Cromwell, although they were not religious ceremonies.
For the Lutheran minority during the Counter-Reformation in the Austrian Empire, a similar stone in Paternion was dubbed the hundskirche.
See also
References
Sources
- Nugent, Tony (2013). Were You at the Rock? The History of Mass Rocks in Ireland. Liffey Press. ISBN 9781908308474.
- Tanner, Marcus (2004). The Last of the Celts. Yale University Press. ISBN 9780300115352.
Notes
- ^ Tanner 2004, pp. 227–228.
- ^ John Lorne Campbell, "Canna; The Story of a Hebridean Island," Oxford University Press, 1984, pp. 91-92.
- ^ Michael Newton (2001), We're Indians Sure Enough: The Legacy of the Scottish Highlanders in the United States, Saorsa Media. Page 32.
- ^ MacWilliam, A. S. (1973). A Highland mission: Strathglass, 1671-1777. IR xxiv. pp. 75–102.
- ^ Tanner 2004, p. 34.
- ^ Angus MacLellan (1997), The Furrow Behind Me, Birlinn Limited. Pages 25–26, 42–43, 196–198.
- ^ a b "An Raibh tú ar an gCarraig?". joeheaney.org. Archived from the original on 14 December 2013. Retrieved 23 September 2021.
- ^ Nugent 2013, p. 3-4.
- ^ Shields, H. (2009). Narrative Singing in Ireland: Lays, Ballads, Come-All-Yes and Other Songs. Irish Academic Press. p. 83. ISBN 9780716524625.
- ^ Nugent 2013, p. 149.
- ^ Nugent 2013, p. 143.
- ^ Nugent 2013, pp. 80–81.
- ^ Nugent 2013, pp. 152–154.
- ^ Tanner 2004, p. 82: "the Synod of Thurles in 1851 [..] was a clericalist manifesto, aimed at stamping out any linering, semi-pagan remnants [..] Now that Catholics no longer had to [..] resort to open-air 'mass rocks', the church reformers wanted religious activity returned to church buildings [..replacing..] trips to holy wells and [..] shrines, which degenerated into carnivals after nightfall".
- ^ Denis Power (1992). Archaeological Inventory of County Cork, Volume 3: Mid Cork, 1997, Duchas The Heritage Society. ISBN 0-7076-4933-1
- ^ "Historic Environment Viewer". National Monuments Service. Retrieved 27 March 2020. [Filter dataset "National Monuments Service" and Type "Mass-rock", "Mass-rock (current location)", and/or "Penal Mass station"]
- ^ "Buildings Search: Mass rock". Buildings of Ireland. National Inventory of Architectural Heritage. Retrieved 27 March 2020.
- ^ "How 'Mass rocks' are renewing the faith in Ireland". thetablet.co.uk. The Tablet (The International Catholic News Weekly). Retrieved 22 September 2021.
- ^ O'Sullivan, Humphrey; De Bhaldraithe, Tomás (1979). The Diary of Humphrey O'Sullivan, 1827-1837: A Translation of Cín Lae Amhlaoibh. pp. 44–45.
- ^ Nugent 2013, p. 258.