3 were beatified on 15 December 1929 by Pope Pius XI 1 was beatified on 22 November 1987 by Pope John Paul II 18 were beatified on 27 September 1992 by Pope John Paul II
The more than three century-long religious persecution of the Catholic Church in Ireland came in waves, caused by an overreaction by the State to certain incidents and interspersed with intervals of comparative respite.[1] Even so, during the worst of times, 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."[2]
According to historian and folkloristSeumas MacManus, "Throughout these dreadful centuries, too, the hunted priest -- who in his youth had been smuggled to the Continent of Europe to receive his training -- tended the flame of faith. He lurked like a thief among the hills. On Sundays and Feast Days he celebrated Mass at a rock, on a remote mountainside, while the congregation knelt on the heather of the hillside, under the open heavens. While he said Mass, faithful sentries watched from all the nearby hilltops, to give timely warning of the approaching priest-hunter and his guard of British soldiers. But sometimes the troops came on them unawares, and the Mass Rock was bespattered with his blood, -- and men, women, and children caught in the crime of worshipping God among the rocks, were frequently slaughtered on the mountainside."[3]
Writing in 1914, Rev. William Burke laid the blame for the lingering colonial mentality among the Irish people, less upon the seven hundred years of colonialism beginning in 1172, than upon the almost three hundred-years of religious persecution. In particular, Burke wrote, "It is hardly an exaggeration to say that most Irishmen are still haunted by a sub-conscious feeling of inferiority social or even intellectual." Burke then enumerated, the "habits of slavery induced by the Penal code", as a lack of, "personal dignity, mental independence, and self-restraint". He also accused the legacy of religious persecution of having deprived the Irish people, "of that sturdy individualism which respects oneself and respects others and which is as widely removed from insolence as it is from servility."[4]
Even so, Rev. Burke continued, "While the code in so far as it was meant to pauperise and degrade was completely successful, it was a signal failure in its main purpose of Protestantising the people. Nay even, it had the very opposite effect; for whilst in the sixteenth century they, clergy as well as laity, gave evidence of the wavering convictions of the period, in the nineteenth century they had become the most staunch Catholics in northern Europe."[5]
The 1975 canonization of Archbishop Oliver Plunkett, who was hanged, drawn and quartered at Tyburn on 1 July 1681, as one of the Forty Martyrs of England and Wales raised considerable public interest in other Irishmen and Irishwomen who had similarly died for their Catholic faith in the 16th and 17th centuries. On 22 September 1992 Pope John Paul II beatified an additional 17 martyrs and assigned June 20, the anniversary of the 1584 martyrdom of Archbishop Dermot O'Hurley, as their feast day.[6] Many other causes for Roman Catholic Martyrdom and possible Sainthood, however, remain under active investigation.
Religious persecution of Catholics in Ireland began under King Henry VIII (then Lord of Ireland) after his excommunication in 1533. The Irish Parliament adopted the Acts of Supremacy, which declared the Irish Church subservient to the State.[7] In response, Irish bishops, priests, and laity who continued to pray for the pope during Mass were tortured and killed.[8] The Treasons Act 1534 defined even unspoken mental allegiance to the Holy See as high treason. Many were imprisoned on this basis. Alleged traitors who were brought to trial, like all other British subjects tried for the same offence prior to the Treason Act 1695, were forbidden the services of a defence counsel and forced to act as their own attorneys.[9]
According to D.P. Conyngham, "Though the faithful underwent fearful persecutions toward the latter part of the reign of Henry, few publicly suffered martyrdom. Numbers of the monks and religious were killed at their expulsion from their houses, but the King's adhesion to many articles of Catholicity made it too hazardous for his agents in Ireland to resort to the stake or the gibbet. In fact, Henry burned at the same stake Lutherans, for denying the Real Presence, with Catholics, for denying his supremacy."[10]
On c.30 July 1535, Venerable Fr. John Travers, a graduate of Oxford University and the Chancellor of St Patrick's Cathedral, Dublin, was executed in Dublin for writing a volume denouncing the Act of Supremacy. As this had not yet been made into a crime in Ireland, Fr. Travers was instead tried at the summer assizes for high treason and involvement in the recent rebellion of Silken Thomas. According to historian R. Dudley Edwards, Fr. Travers had acted only in non-combatant roles as a peace negotiator and had even offered himself as a hostage to the King's forces. Fr. Travers also had no political or financial dependency, familial links, or nationalist feelings of loyalty towards the Earls of Kildare and his involvement in the uprising was motivated only by a desire to defend the independence of the Catholic Church in Ireland from being lost to control by the State. Following his inevitable conviction, Fr. Travers was burned at the stake in the Common then known as, "Oxmantown Green", part of which has since become Smithfield Market on the city's Northside.[12][11]
According to Philip O'Sullivan Beare, "[John Travers] wrote something against the English heresy, in which he maintained the jurisdiction and authority of the Pope. Being arraigned for this before the King's court, and questioned by the judge on the matter, he fearlessly replied - 'With these fingers', said he, holding out the thumb, index, and middle fingers, of his right hand, 'those were written by me, and for this deed in so good and holy a cause I neither am nor will be sorry.' There upon being condemned to death, amongst other punishments inflicted, that glorious hand was cut off by the executioner and thrown into the fire and burnt, except the three sacred fingers by which he had effected those writings, and which the flames, however piled on and stirred up, could not consume."[13]
When the Suppression of the Monasteries was extended to Ireland as well, the Annals of the Four Masters reports for the year 1540, "The English in every place throughout Ireland where they established their power, persecuted and banished the nine religious orders, and particularly they destroyed the monastery of Monaghan, and beheaded the guardian and a number of friars."[14] A 1935 article by historian L.P. Murray identifies the martyred erenagh of Monaghan Monastery as Fr. Patrick Brady and adds that he was beheaded alongside 16 fellow FranciscanFriars.[15]
Even though she continued the plantation of Ireland with English settlers, the persecution of Catholics ceased after the accession of the Catholic Queen Mary, but after Mary's death in November 1558, her sister Queen Elizabeth I arranged for Parliament to pass the Act of Supremacy of 1559, which re-established the control by the State over the Church within her dominions and criminalized religious dissent as high treason. While reviving Thomas Cranmer's prayerbook, the Queen ordered the Elizabethan religious settlement to favour High Church Anglicanism, which preserved many traditionally Catholic ceremonies. Meanwhile, the Acts of Supremacy and Uniformity (1559), the Prayer Book of 1559, and the Thirty-Nine Articles (1563) mixed the doctrines of Protestantism and Caesaropapism.[16]
From the early years of her reign, pressure was put on all her subjects to conform to the "Established Church" of the realm or be considered guilty of high treason. Prosecutions for Recusancy and refusals to take the Oath of Supremacy, the issuing of torture warrants, and the use of priest hunters escalated rapidly.
In 1563 the Earl of Essex issued a proclamation, by which all Roman Catholic priests, secular and regular, were forbidden to officiate, or even to reside in Dublin or in The Pale. Fines and penalties were strictly enforced for Recusancy from the Anglican Sunday service; before long. Priests and religious were, as might be expected, the first victims. They were hunted into the Mass rocks in mountains and caves; and the parish churches and few monastic chapels which had escaped the rapacity of King Henry VIII were also destroyed.[17] It ultimately resulted in Pope Pius V's 1570 papal bullRegnans in Excelsis, which, "released [Elizabeth I's] subjects from their allegiance to her".[1]
The ongoing religious persecution also became highly significant as the primary cause of the Nine Years War, which similarly sought to replace Queen Elizabeth with a High King from the House of Habsburg. The war formally began when Red Hugh O'Donnell expelled English High Sheriff of DonegalHumphrey Willis, but not before Red Hugh listed his reasons for taking up arms against the House of Tudor and alluded in particular to the recent torture and executions of Archbishop Dermot O'Hurley and Bishop Patrick O'Hely. According to Philip O'Sullivan Beare, "Being surrounded there [Willis] surrendered to Roe by whom he was dismissed in safety with an injunction to remember his words, that the Queen and her officers were dealing unjustly with the Irish; that the Catholic religion was contaminated by impiety; that holy bishops and priests were inhumanely and barbarously tortured; that Catholic noblemen were cruelly imprisoned and ruined; that wrong was deemed right; that he himself had been treacherously and perfidiously kidnapped; and that for these reasons he would neither give tribute or allegiance to the English."[18]
Dermot O'Hurley (Irish: Diarmaid Ó hUrthuile), Archbishop of Cashel and former professor of philosophy, theology, Classics, & secular and canon law at Rheims University. Arrested in 1583 after ordination abroad, being smuggled back into Ireland, and following a secret underground ministry. Tortured at Dublin Castle by being put to the "hot boots" for refusing to take the Oath of Supremacy and then hanged using a noose woven from willow branches outside the walls of Dublin, 20 June 1584. Secretly buried afterwards in St Kevin's Churchyard
According to D.P. Conyngham, "It was fondly hoped by the Catholics of Ireland that the accession of James would bring peace and repose to the Church in that distracted and oppressed country. A general feeling of relief and joy pervaded all classes. Many of those who had been forced into exile returned to their native country: churches were rebuilt - monasteries repaired - the sacred duties of the sanctuary were resumed, and the offices of the Church were performed with undisturbed safety throughout the Kingdom. This state of comparative tranquility was not, however, suffered to continue..."[21]
A Royal edict issued on 4 July 1605 announced that Elizabethan eraRecusancy laws were to be rigorously enforced and added, "It hath seemed proper to us to proclaim, and we hereby make it known to our subjects in Ireland, that no toleration shall ever be granted by us. This we do for the purpose of cutting off all hope that any other religion shall be allowed - save that which is consonant to the laws and statutes of this realm."[22]
According to historian D.P. Conyngham, "Ireland was torn by contending factions, and was oppressed by two belligerents during the reign of Charles. The Catholics took up arms in defense of themselves, their religion, and their King. Charles, with the proverbial fickleness of the Stuarts, when pressed by the Puritans, persecuted the Irish, while he encouraged them when he hoped their loyalty and devotion would be the means of establishing his royal prerogative. It is ever thus with Ireland... For eight years Ireland was the theatre of the most desolating war and implacable persecution."[23]
According to historian D.P. Conyngham, "It is impossible to estimate the number of Catholics slain the ten years from 1642 to 1652. Three Bishops and more than 300 priests were put to death for their faith. Thousands of men, women, and children were sold as slaves for the West Indies; Sir W. Petty mentions that 6,000 boys and women were thus sold. A letter written in 1656, quoted by Lingard, puts the number at 60,000; as late as 1666 there were 12,000 Irish slaves scattered among the West Indian islands. Forty thousand Irish fled to the Continent, and 20,000 took shelter in the Hebrides or other Scottish islands. In 1641, the population of Ireland was 1,466,000, of whom 1,240,000 were Catholics. In 1659 the population was reduced to 500,091, so that very nearly 1,000,000 must have perished or been driven into exile in the space of eighteen years. In comparison with the population of both periods, this was even worse than the famine extermination of our own days."[27]
Inishbofin harbour, with Cromwell's Barracks in the background.
John Kearney (1619-1653) was born in Cashel, County Tipperary and joined the Franciscans at the Kilkenny friary. After his novitiate, he went to Leuven in Belgium and was ordained in Brussels in 1642. Returned to Ireland, he taught in Cashel and Waterford, and was much admired for his preaching. In 1650 he became erenagh of Carrick-on-Suir, County Tipperary. During the Cromwellian conquest of Ireland, he was arrested by the New Model Army while continuing to exercise an illegal and underground priestly ministry throughout the valley of the River Suir and executed by hanging at Clonmel, County Tipperary on 21 March 1653. He lies buried in the chapter hall of the suppressed friary of Cashel.[30][31]
During the Stuart Restoration, the Crown's treatment of Catholics was more lenient than usual, owing to the sympathy of the king. For this reason, Catholic worship generally moved from the Mass rocks to thatched "Mass houses" (Irish: Cábán an Aifrinn, lit. ‘Mass Cabin’). 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".[32]
This changed radically, however, due to the Popish Plot, a conspiracy theory concocted by Titus Oates and Lord Shaftesbury, who claimed that a plot existed to assassinate the King and massacre all the Protestants of the British Isles. Between 1678 and 1681, the attention of the public was riveted upon a series of anti-Catholic show trials that resulted in 22 executions at Tyburn.
As persecution of Catholics heated up in reaction to the Titus Oates plot, a priest with the Hiberno-Norse surname of Father Mac Aidghalle was murdered while saying the Tridentine Mass at Cloch na hAltorach; a Mass rock that still stands atop Slieve Gullion. The perpetrators were a band of redcoats under the command of a priest hunter named Turner. Local Rapparee leader Count Redmond O'Hanlon is said in local oral tradition to have avenged the murdered priest and in so doing to have sealed his own fate.[33]
Irish victims of the Titus Oates witch hunt included:
As the Whig-controlled Parliament of Ireland passed the Penal Laws, which progressively criminalized Roman Catholicism and stripped away from its adherents all rights under the law,[34] a miracle connected to the ongoing religious persecution in Ireland took place, according to Diocesan and municipal records, at Győr in the Kingdom of Hungary.
Priests who refused to take the oath abjuring the Catholic faith were arrested and executed. This activity, along with the compulsory deportation of other priests who did not conform, was a documented attempt to cause the Catholic clergy to die out in Ireland within a generation. Priests had to register with the local magistrates to be allowed to preach, and most did so. Bishops were not permitted to register.[39]
In 1713, the Irish House of Commons declared that "prosecution and informing against Papists was an honourable service", which revived the Elizabethan era profession of the priest hunter,[40] the most infamous of whom remains John O'Mullowny, nicknamed (Irish: Seán na Sagart), of the Partry Mountains in County Mayo.[41] The reward rates for capture varied from £50–100 for a bishop, to £10–20 for the capture of an unregistered priest: substantial amounts of money at the time.[39]
Irish nationalistJohn Mitchel, a Presbyterian from County Londonderry, later wrote, "I know the spots, within my own part of Ireland, where venerable archbishops hid themselves, as it were, in a hole of the rock... Imagine a priest ordained at Seville or Salamanca, a gentleman of a high old name, a man of eloquence and genius, who has sustained disputations in the college halls on a question of literature or theology, and carried off prizes and crowns -- see him on the quays of Brest, bargaining with some skipper to work his passage... And he knows, too, that the end of it all, for him, may be a row of sugar canes to hoe under the blazing sun of Barbados. Yet he pushes eagerly to meet his fate; for he carries in his hands a sacred deposit, bears in his heart a holy message, and he must tell it or die. See him, at last, springing ashore, and hurrying on to seek his Bishop in some cave, or under some hedge -- but going with caution by reason of the priest catcher and the blood-hounds."[42]
Bragan Penal Cross, alias Leacht a 'tSagairt, Slieve Beagh, County Monaghan.
While being interviewed by Tadhg Ó Murchú of the Irish Folklore Commission, Peig Minihane-O'Driscoll of Ardgroom, in the Beara Peninsula of County Cork, revealed that the local Mass rock, known in Munster Irish as Clochán a' tSagairt was located at a cairn to the south. Peig Minihane-O'Driscoll also revealed that her husband had been born before Catholic Emancipation and that her in-laws had twice carried their baby son up into the mountains, seeking to secretly make contact and request his baptism from one of the two outlawed priest known to be in hiding locally, one near Ballycrovane Wood and another near Castletownbere. Minihane-O'Driscoll concluded, "I don't know... there was some strength in them (the old people), with the grace of God. Oh, may God not blame us for complaining now, dear, there is a good life in it compared to that time."[44]
James Dowdall (born 1626), OFMCap, 20 February 1710 in London, England
Mass in a Connemara Cabin by Aloysius O'Kelly, 1883. The custom of priests saying Mass secretly in people's homes dates to the penal laws-era. It was especially common in rural areas.
The Irish Martyrs suffered over several reigns and even at the hands of both sides during regime change wars. There was a long delay by the Holy See in opening an Apostolic Process into the Sainthood Causes of the Irish Catholic Martyrs for fear of escalating the ongoing religious persecution. Further complicating the investigation is that the records of these martyrs could not be safely investigated or publicized except by the Irish diaspora in Catholic Europe, due to the danger of being caught possessing such evidence at home. Details of their endurance in most cases have been lost.[7] The first general catalog, that of Father John Houling, S.J., was compiled in Portugal between 1588 and 1599. It is styled a very brief abstract of certain persons whom it commemorates as sufferers for the Faith under Elizabeth.[8]
After the successful fight that was eventually spearheaded by Daniel O'Connell for Catholic Emancipation between 1780 and 1829, interest revived as the Catholic Church in Ireland was rebuilding after three hundred years of being strictly illegal and underground. As a result, a series of re-publications of primary sources relating to the period of the persecutions and meticulous comparisons against archival Government documents in London and Dublin from the same period were made by Daniel F. Moran and other historians.
The first Apostolic Process under Canon Law began in Dublin in 1904, after which a positio was submitted to the Holy See.
In the 12 February 1915 Apostolic decree In Hibernia, heroum nutrice, Pope Benedict XV formally authorized the formal introduction of additional Causes for Roman Catholic Sainthood.[46]
During a further Apostolic Process held at Dublin between 1917 and 1930 and against the backdrop of the Irish War of Independence and Civil War, the evidence surrounding 260 alleged cases of Roman Catholic martyrdom were further investigated, after which the findings were again submitted to the Holy See.[45]
Thus far, the only Martyr to complete the process was Oliver Plunkett, Archbishop of Armagh, who was Canonized as a Saint in 1975 by Pope Paul VI as one of the Forty Martyrs of England and Wales.[7] Plunkett was certainly targeted during the anti-Catholic witch hunt connected to Titus Oates and was executed following a show trial motivated solely in odium fidei ("out of hatred of the Faith"), instead of being in any way guilty of than any real crime against the state.
Conn O'Rourke (Irish: Conn Ó Ruairc), Franciscan Friar, betrayed to the priest hunters by the Rebel Earl and Countess of Desmond and executed at Kilmallock, 13 August 1579
Wexford Martyrs, 5 July 1581: Matthew Lambert, Robert Myler, Edward Cheevers, Patrick Cavanagh (Irish: Pádraigh Caomhánach), John O'Lahy, and one other unknown individual
Cover of ''Lives of Irish Martyrs and Confessors'' (1880)Robert Scurlock, a young Irish Catholic man who was martyred in Dublin in 1581 AD
A group of 42 Irish martyrs have been selected for canonisation. This group is composed mostly of priests, both secular and religious as well as several lay men and two lay women. These martyrs have not yet been beatified.
Edmund Daniel, SJ, 25 October 1572 in Cork
Teige O'Daly, OFM, about March 1578 in Limerick
Donal O'Neylan, OFM, 28 March 1580 in Youghal, Cork
John Bathe, SJ and Thomas Bathe, priest, 11 September 1649 in Drogheda, Louth
Peter Taafe, OSA,11 September 1649 in Drogheda, Louth
Dominic Dillon and Richard Oveton, OP, 11 September 1649 in Drogheda, Louth
Laurence and Bernard O'Ferrall, OP, between February–March 1649 in Longford
Conor MacCarthy, priest, 5 June 1653 in Killarney, Kerry
Francis O'Sullivan, OFM, 23 June 1653 on Scarrrif Island, Kerry
Thaddeus Moriarty, OP, 15 October 1653 in Killarney, Kerry
Donal Breen and James Murphy, priests, 14 April 1655 in Wexford
Luke Bergin, OP, 14 April 1655 in Wexford
Fr. John O'Neill and the Bonane pilgrimage shrine
Even though the name of Fr. John O'Neill does not appear on the 1992 list of Catholic priests known to have served locally,[48] the local oral tradition alleges that he fell victim to the last killing of a Catholic priest at a Mass rock, which allegedly took place at Inse an tSagairt, near Bonane, County Kerry, c.1829. A criminal gang based in Glengarriff, consisting of a woman and five men, conspired to kill the local outlaw priest and split the £45 bounty among themselves. After capturing Fr. John O'Neill, during Mass, beheading him, 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. According to the story, the perpetrators threw Fr. O'Neill's severed head into the River Lee in frustration. Fr. O'Neill's clerk was also arrested at the scene and delivered as a prisoner to Anglo-Irish landlord and infamously anti-Catholic Church of Ireland vicar Denis Mahony at Dromore Castle. Rev. Mahony is said to have released the clerk while setting attack dogs on him, but the clerk managed to escape.[49][50][51][52][53]
This region of County Kerry had extremely rough terrain, few well-constructed roads, and was very difficult to travel to from other regions of Ireland without being robbed or even murdered by highwaymen, as local Church of Ireland vicar Rev. Fitzgerald Tisdall was in 1809. Furthermore, the few English-speaking visitors praised the beauty of the landscape, but also complained that the local population were almost exclusively Irish languagemonoglot-speakers.[54]
Even though this makes of Father John O'Neill's martyrdom plausible, but difficult to definitively confirm, Inse an tSagairt, despite being remote and difficult to access until well into the 20th-century, remained a place of reverence and devotion. For example, Fr. Eugene Daly's interest in the site began during his childhood, when his mother fell gravely ill and her life had been despaired of. As a deeply religious woman, however, Mrs. Daly requested that a drink of water be brought to her from Inse an tSagairt, which resulted in what was locally seen as a miraculous cure.[55] Both Fr. O'Neill's martyrdom and the cure of Mrs. Daly have been commemorated in locally composed Irish poetry.[56]
Since a hiking path was built there by the Coillte agency of the Irish State in 1981 at Fr. Daly's insistence,[57]Inse an tSagairt has been a site of Christian pilgrimage and is still used by the local parish for an open air Annual Commemorative Mass every June. There is also a memorial plaque next to the altar in honour of Fr. John O'Neill.[49][51][52][53] Other local Mass rock locations were an Alhóir, near the summit of Mount Esker, An Seana-Shéipeil at Garrymore, and Faill-a Shéipéil at Gearha.[58]
Church dedications
Mary Immaculate and the Irish Martyrs Roman Catholic Church, Cromwell, New Zealand (2022)
Various parish churches have also been dedicated since 1992 to the Irish Catholic Martyrs, including:
Chapel of the Irish Martyrs, Pontificio Collegio Irlandese, Pontifical Irish College, Rome, Italy.
Literary legacy
South Uist-born Catholic poet and Scottish nationalistDòmhnall Iain Dhonnchaidh (1919-1986), one of the most important figures in recent Scottish Gaelic literature, was so deeply moved by reading Seán Ó Tuama and Thomas Kinsella's "An Duanaire An Irish Anthology: 1600-1900. Poems of the Dispossessed", that he composed his own "Trí Rainn agus Amhrán: Air dha an leabhar Eireannach Poetry of the Dispossessed a leughadh" ("Three Verses and a Poem: Having read the Irish book 'Poetry of the Dispossessed'"). Dòmhnall Iain compared the sufferings of the Irish people during the era described in Kinsella's poetry book with those of the Scottish Gaels after the Battle of Culloden (Scottish Gaelic: "Dhrium Ath-saidh na pèin"), in 1746, (Scottish Gaelic: "Chaith sibh tìm san Duibhne, cùmte fo mhùiseag nur dùthaich fhèin"), "You spent time in darkness, confined, oppressed in your own country." Dòmhnall Iain praised, however, the Irish people for their loyalty despite centuries of religious persecution to the Catholic Church in Ireland and their ultimate victory in the Irish War of Independence.[60]
^Tony Nugent (2013), Were You at the Rock? The History of Mass Rocks in Ireland, pages 80–81.
^Seamus MacManus (1921), The Story of the Irish Race, Barnes & Noble. pp. 454-469.
^Erika Papp Faber (2005), Our Mother's Tears: Ten Weeping Madonnas in Historic Hungary, Academy of the Immaculate. New Bedford, Massachusetts. pp. 44-55, 88-89.
^Tony Nugent (2013), Were You at the Rock? The History of Mass Rocks in Ireland, The Liffey Press. Page 48.
^Tony Nugent (2013), Were You at the Rock? The History of Mass Rocks in Ireland, pages 40-47.
^Seamus MacManus (1921), The Story of the Irish Race, Barnes & Noble. p. 463.
^ Tony Nugent (2013), Were You at the Rock? The History of Mass Rocks in Ireland, The Liffey Press. Pages 200-201.
^Edited by Martin Verling (2003), Beara Woman Talking: The Lore of Peig Minihane. Folklore from the Beara Peninsula, Mercier Press, Cork City. pp. 40-45.
^Index ac status causarum beatificationis servorum dei et canonizationis beatorum (in Latin). Typis polyglottis vaticanis. January 1953. p. 56.
^Terence Albert O'Brien. The Catholic Encyclopedia] Retrieved 28 September 2007. This article incorporates text from this source, which is in the public domain.
^Edited by Fr. John Shine (1992), Bonane: A Centenary Celebration, Printed by theLeinster Leader, Naas. pp. 68-70.
^Chì Mi / I See: Bàrdachd Dhòmhnaill Iain Dhonnchaidh / The Poetry of Donald John MacDonald, edited by Bill Innes. Acair, Stornoway, 2021. Pages 346-347.
Further reading
Corish, Patrick J.; Millet, Benignus, eds. (2005). The Irish Martyrs. Irish theological quarterly monograph series. Vol. 1. Dublin [u.a.]: Four Courts Press. ISBN9781851828586.
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Indigenous SurinameseSchoolchildren of the Kali'na community at Bigi Poika in Suriname.Total population~12,000–24,000 3.7% of Suriname's population[1]Regions with significant populationsParamaribo, Wanica, Para, Marowijne, SipaliwiniLanguagesAkurio, Arawak-Lokono, Carib-Kari'nja, Sikiana-Kashuyana, Tiro-Tiriyó, Waiwai, Warao, Wayana, Dutch, Sranan Tongo, EnglishReligionNative American religion, Christianity (Catholicism and Protestantism), others Indigenous peoples in Suriname, Nat...
В Википедии есть статьи о других людях с такой фамилией, см. Сёмин; Сёмин, Александр. Александр Сёмин Позиция крайний нападающий Рост 188 см Вес 96 кг Хват правый[d] Страна Россия Дата рождения 3 марта 1984(1984-03-03) (39 лет) Место рождения Красноярск, РСФСР, СССР Карьера 2001 — ...
American industrial metal band EmigrateEmigrate frontman Richard Kruspe in 2010Background informationOriginNew York City, U.S.GenresIndustrial metal, alternative metal, industrial rock, alternative rockYears active2005–2008, 2011–presentLabelsSpinefarm RecordsMembersRichard KruspeArnaud GirouxJoe LetzSky van HoffPast membersOlsen InvoltiniHenka JohanssonWebsiteemigrate.eu Emigrate is an industrial metal band formed in 2005 by Richard Kruspe of Rammstein as a side project. The band was for...
Saffiyah Khan is a political activist Saffiyah Khan (born November 27, 1997) is a political activist, English singer and model of Pakistani and Bosnian origins. She became an icon of passive resistance in 2017 after being photographed facing a member of the English Defense League (EDL), a far-right group, during an anti- Muslim demonstration in Birmingham. In 2019, she appeared on the Encore album, by the British ska band The Specials. Biography Khan is from Birmingham, West Midlands, and is ...
Extinct genus of dinosaurs KundurosaurusTemporal range: Late Cretaceous, 67–66 Ma PreꞒ Ꞓ O S D C P T J K Pg N ↓ Restoration of the skull Scientific classification Domain: Eukaryota Kingdom: Animalia Phylum: Chordata Clade: Dinosauria Clade: †Ornithischia Clade: †Ornithopoda Family: †Hadrosauridae Subfamily: †Saurolophinae Genus: †KundurosaurusGodefroit et al., 2012 Type species †Kundurosaurus nagornyiGodefroit et al., 2012 Kundurosaurus is an extinct genus of saur...
Ältestes Stammwappen derer von Hohenlohe mit ursprünglicher Helmzier Das Haus um die Dynastie Hohenlohe ist ein edel- und hochfreies fränkisches Adelsgeschlecht des deutschen und europäischen Hochadels, das im Heiligen Römischen Reich die reichsunmittelbare Herrschaft Hohenlohe aufbaute, die 1495 zur Grafschaft erhoben wurde. Aufgrund der fortlaufenden Linie des Geschlechts bis in die heutige Zeit gelten sie als eines der langlebigsten Adelsgeschlechter Deutschlands und Europas. Das ab 1...
Edward Lawrie Tatum (14 Desember 1909-5 November 1975) adalah biokimiawan Amerika Serikat yang lahir di Boulder, Colorado. Ia menerima Hadiah Nobel Fisiologi atau Kedokteran 1958 dengan George Beadle dan Joshua Lederberg untuk penyimpulan fungsi karakteristik gen yang mengendalikan sintesis enzim tertentu. lbsPenerima Penghargaan Nobel Fisiologi atau Kedokteran1901–1925 1901: Emil Behring 1902: Ronald Ross 1903: Niels Finsen 1904: Ivan Pavlov 1905: Robert Koch 1906: Camillo Golgi / Santiago...
معاهدة الحظر الجزئي للتجارب النوويةمعلومات عامةالنوع معاهدة تعديل - تعديل مصدري - تعديل ويكي بيانات أخضر فاتح: دول وقعت وصادقت. أخضر فاقع: دول تلتزم بالشروط أوفي طريقها للتوقيع. أصفر: دول وقعت فقط. أحمر: دول لم توقع. الرئيس الأمريكي جون كينيدي وهو بصدد المصداقة على المعاهدة ف...
Julie Heins (1898) Hansine Julie Heins née Nielsdatter baptised Norberg (1822–1902) was a Danish schoolteacher and writer who established her own school for small children in Odense in 1855. She is remembered for her children's reading books which were used in Danish schools. In particular, her Hanebogen (Cockerel Book, 1865), appeared in 23 editions until 1932. Over the years, her school expanded, taking in older children in the late 1870s and embarking on teacher training in the 1880s. A...
Hai trong số những hội đồng Nobel được nói đến ở đây là vật lý, và hóa học, cũng như Hội đồng trao giải về nền kinh tế, đang nằm ở Thụy Điển. Hội đồng giải Nobel Sinh và Y học nằm ở Karolinska. Hôi đồng giải Nobel Văn học nằm ở Học viện Thụy Điển. Ủy ban Nobel Na Uy, do Quốc hội chỉ định, có cơ quan hỗ trợ riêng dưới hình thức Viện Nobel Na Uy. Hội đồng Nobel (ti...
Town in New Hampshire, United StatesNottingham, New HampshireTownRoad junction in the village of Nottingham SealLocation in Rockingham County and the state of New HampshireCoordinates: 43°06′52″N 71°05′59″W / 43.11444°N 71.09972°W / 43.11444; -71.09972CountryUnited StatesStateNew HampshireCountyRockinghamIncorporated1722VillagesNottinghamNottingham SquareNorth NottinghamWest NottinghamGovernment • Board of SelectmenBenjamin Bartlett, ChairJohn M...
Sculpture in Salem, Oregon, U.S. The Circuit RiderThe sculpture in 2014ArtistAlexander Phimister ProctorYear1924 (1924)TypeSculptureMediumBronzeLocationSalem, OregonCoordinates44°56′17″N 123°01′43″W / 44.938031°N 123.028684°W / 44.938031; -123.028684 The Circuit Rider is a bronze sculpture by Alexander Phimister Proctor, located in Capitol Park, east of the Oregon State Capitol in Salem, Oregon, in the United States.[1][2] Description a...
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