THE CLAN SWEENEY BOOK

The manuscript called 'Leabhar Chlainne Suibhne' relates to the Sweeney Clan of Fanad in north Donegal. The original is held in the Royal Irish Academy and dates to the early 16th century. The manuscript is titled No 24 P 25. The manuscript measure 14.5 by 8.5 inches. Most of the material found within this ancient manuscript was done by a Ciothruadh Mag Fhionnghail, a noted monk and scribe from Tory island. The manuscript contains a total of 155 pages of which Ciothruadh wrote 124 of them. His writings are mostly of a religious nature written at the request of Máire Mhic Shuibhne, the wife of the Sweeney of Fanad chief. From page 125 to 136 we have a geneology of the Sweeney clan written between 1532 and 1544 by a Tadhg Mac Fithil. From this short section we get the books title. Pages 137 to 155 contains bits and pieces from various hands such as Torna Mac Torna, Feargal Mac Uilliam Óig, Tadhg Ó Rodaighe and someone using the nickname Mealladh Maighdine.

Máire Mhic Shuibhne was an Irishwoman from Co Mayo, being from the Ó Máille/O'Malley clan. Her family were well versed in the legend of St Catherine and they had in their possession a Latin version of her life dating to the 1300's. When she married into the Sweeney clan of north Donegal she found a clan often in strife. The Sweeneys were a tough warrior clan often fighting between themselves. Máire took with her to north Donegal the cult of St Catherine, a saint known for her anti-war stance. Early images of her show her with a sword, pointing down, interpreted as a thought against war or fighting. She hoped to introduce the peaceful cult of St Catherine into her 'new family', hoping to end the fighting and bloodshed among them. The Sweeneys had a history of 'kin-slaying' and according to the Donegal historian Arthur Speers, she wanted to try and halt it. She introduced better religious practices to the clan including the devotion to St Catherine. Sadly, Máire's own son, Toirdhealbhach was a victim of kin-slaying. Máire commissioned the noted monk and scribe Ciothruadh Mag Fhionnghail to translate various religious works into Irish for the clan, including the life of St Catherine. Máire was described as 'the most generous and the best mother and the woman of most fame in regard of faith and piety of all who lived in her time'.

Máire had a great fondness for monks and friars and independantly founded the Carmelite priory of St Marys at Rathmullen in 1516 as well as initiating the construction of other churches in west Ulster and Connacht. We know a little about her gleaned from different sources, mostly from the Leabhar Chlainne Suibhne itself. She is reputed to have heard mass once every day, sometimes more. She is also said to have fasted for three days in the week, consuming only a little bread and water. We know that she had a great devotion to St Catherine of Alexandria but also to St Margaret, St Patrick and St Colm Cille. She was a typical literate noble woman of her day in Ireland (unlike the iliterate image given out by the English propagandists). She was of strong pious beliefs. The two female saints, Catherine and Margaret, were popular among Gaelic nobility and ordinary women of the time. She hoped that by translating these old documents, prayers etc into Irish that she could improve the religiousness of her family and to stop the conflicts that dogged them.

Ciothruadh’s part of the book has been called, unofficially, Leabhar Diadhacht for many years. This translates into English as 'The Book of Piety'. While reading her 'Book of Piety', Máire was obliged to pray for the souls of the scribe Ciothruadh and his wives, as well as his descendants, and was assured that she would gain salvation for herself and three people to whom she was closest!. This is another indication of the close relationship between the two clans. It is believed that the cult of St Catherine was, as a result of the books completion, widespread among the McGinley clan too. Ciothruadh’s work consists of a series of religious stories including moral tales, religious ideals and some saints lives. He gives some information about himself. He calls himself “The Man from Tory” for example, full of boastful pride. He was married at the time (not uncommon among Irish/Celtic monks) to a woman called Mór Chiar. Mór was the most common Irish female name up until the eighteenth century. The second part comes from the word ciar indicating that she had a swarthy complection or dark hair. It is clear also, that she was not his first wife!. When complaining about his poor working conditions he says, “I Ciothruadh Mag Fhindgail (obsolete Old Irish spelling) wrote this with poor instruments and I seek that any one who reads it puts his blessing on my poor soul and also on the souls of my wives (where have they gone), and especially on the soul of Mór Chiar because she was the last of them I married”! In another part he says “ Ciothruadh Mag Findgail wrote this without chalk or pumice stone with poor instruments and I am not thankful to my wife Mór Chiar for our conversation last night”. No doubt she was a big distraction to him!

There was one piece of Latin text that gave him some difficulty in translating. It is no doubt this piece in which he enlisted the help of Éanóg Ó Giolláin, a fluent Latin speaker and collegue. This piece was entitled “An Cáin Domhnaigh”. Ciothruadh was trying to simplify the text to make it easier to understand. Of it he remarks “Curse on this Cáin Domhnaigh because it has fallen between two stools, ie, it left its great difficulty behind without becoming any easier”. Éanóg also helped on The Life of St Catherine. The majority of the work done by Ciothruadh seems to have been done towards the end of 1513 and the first half of 1514. During the years of the 'Penal Laws' when so many Catholic relics, books and objects were systematically destroyed by the English, the Leabhar Chlainne Suibhne was preserved by the Ó Rodaigh/Roddy family of Co Leitrim. The Leabhar Chlainne Suibhne has proven to be a valuable insight into the religious beliefs and devotional behaviour of the literate Gaelic nobles of the 1400's and 1500's.

Here follows a brief description of the work from pages 1 to 124, those attributed to Ciothruadh Mag Fhionnghail…. the man from Tory.

Page 1. Inuentio Sanctae Crucis.
A version of the Latin text as found in Acta Sanct. Said to be copied from a manuscript dated 1455. Part of this is missing. It is different from the version preserved in the Leabhar Breac. Another copy can be found in the Liber Flavus.

Page 3. Stair Fierabrais.
This is a translation from an unknown Latin version of the ‘chanson de geste’. One page has not survived from this manuscript. It is a fairly long reading of this story.

Page 25. Scéal in dá Lenam.
This is basically a reworking of an old ‘Mary’ legend elsewhere known as “The Jew of Bourges”. The story has been reprinted in Lismore Lives (Eigse Suadh is Seanchaidh 42).

Page 26. Vita Beatae Virginis Mariae.
A translation into Irish of the well known Vita Beatae Virginis Mariae, about the Virgin Mary with references to St Germanuss and Higrapuss.

Page 28. On Christ's Descent into Hell.
An excerpt from the Harrowing of Hell text of which other versions are to be found. Another copy can be found in the Liber Flavus fo 23.

Page 30. Life of St Margaret.
Some prose and verse translated into Irish surrounding the enigma of St Margaret.

Page 33. This is a short genealogy piece on the Sweeneys done by another hand and not the work of Ciothruadh. It was added in later onto a blank page.

Page 34. Homily on the Ten Commandments.
This is a standard copy, other versions are known, from the Passions and Homilies from the Leabhar Breac. See Atkinson, Passions and Homilies 245-259.

Page 41(a.) A Short Tract on Drunkeness.
A ‘sermon’ on the problems surrounding drinking too much!.
Page 41 (b). On Spiritual Death.
A short but curious piece on the subject of death associated with spirituality.

Page 43. On the Infancy of Christ.
A treatise on the young life of Jesus Christ. Unfortunately part of it is lost.

Page 45 (a). Favours at Mass.
This is an interesting short tract telling of the favours received by the hearer of Mass!. Another copy is in Liber Flavus.
Page 45 (b). On Indulgence of Clement V.
On indulgence of Clement V, granted to those who read or hear the Gospel of St John.

Page 45 (c). A short interesting note on invocation of certain angels.

Page 46. The Gospel of Nicodemus.
A reworking of the old story relating to the history of Nicodemus. It is one of the longest pieces in this manuscript. Another copy can be found in the Liber Flavus ii fo. 26.

Page 60 (a). Three Reasons Why God Shortens the Life of Sinners.
Page 60 (b). Four Things Which Prevent Holiness.
Page 60 (c). Three Things Which Lead To Heaven.
Page 60 (d). Three Things Which Lead To Hell.
Page 60 (e). Advice To Those Who Wish To Please God and Man.

Page 61. Spiritus Guidonis.
This is an Irish version of a well known mediaeval legend probably taken directly from a Latin source dated 1457. It tells of a revelation made by the lost soul of a certain Guido to a prior of the order of Friars Preachers.

Page 68. The Vision of St Paul.
This is a fairly faithful reproduction/translation of a known story from the mediaeval period about St Paul. Another copy can be found in the Liber Flavus ii fo. 38.

Page 70 (a). On the Twelve Golden Fridays.
Advice about some holy days and ways of observance. Copied from an unknown Latin source.
Page 70 (b). On the Twelve Moons of The Year.
A short tract about the calendar and the division of the year.

Page 71. Life of St Colm Cille.
A selection of verse and prose about the illustrious Donegal born saint, the patron saint of Donegal clans. For comparison, read Stokes, Three Middle Irish Homilies.

Page 81. Cath Cúla Dremne.
A selection of prose and verse about this ancient piece of Irish folklore relating to the famous Battle of Cúl Dremhne.

Page 86. Obit do Ruaidhrí Mac Suibhne.
This page was originally left blank and is not the work of Ciothruadh. It is an obituary for Rory McSweeney (died 1518) and his wife (died 1522).

Page 87. Life of St Alexius.
This is a very rare account of the life of St Alexius. This is the earliest known Irish version. See also Liber Flavus fo. 34.

Page 91. Life of St Patrick.
This is a ‘popular’ version/translation of the older Vita Tripartia. One page is missing from the manuscript. See also Three Middle Irish Homilies by Stokes.

Page 102. On St Patrick’s Purgatory.
A fairly good rendition of the ancient story of St Patricks purgatory.

Page 103. Life of St Catherine.
A shortened version of (his other great but lost work) the Life of St Catherine of Alexandria, which includes a poem relating to her. The translation was done by Ciothruadh and his collegue Éanóg Ó Giolláin.

Page 105. Conditions Necessary for Confession.
This piece seems, for some reason to be unfinished. It is very similar to other works of the period and later.

Page 107. The Law of Sunday.
A series of tracts on the observance of Sunday. Included is the three stories of the Violation of the Law of Sunday.

Page 110. The Passion of Christ.
This is an abbreviated version of a much earlier work often attributed to St Bernard called “Liber de Passione Christi et doloribus et planctibus matris eius”.

Page 114. Spiritual Advice.
A short tract giving spiritual information of a general sort for everyone for a holier life.

Page 115. Treatise on the Blessed Eucharist.
A short and general treatise on the Blessed Eucharist translated from an unknown Latin source.

Page 118. The Blessed Mary and the Epiphany.
This is a short and simple telling of the Epiphany. Nothing unusual here.

Page 119. Formula For a General Confession.
This is a simple translation of a much earlier Latin text about confessions of sins mortal and venial. See Revue Celtique xv. 84.

Page 121 (a). Tract on Hypocracy.
A very short tract on hypocracy and true piety.
Page 121 (b). Three Reasons You Should Trust God.
A very short piece of obvious meaning and content.
Page 121 (c). Three Reasons to Despise the World.
Another short and obvious piece.
Page 121 (d). Women and Bad Language.
This is a short story about a woman who was in the habit of using bad language.
Page 121 (e). The Boy Who Fell in a Well.
A short but interesting story about a boy falling into a well. The original story comes from France.
Page 121 (f). Story of a Thief.
A short story about a thief. It ends with a poem by Ciothruadh.

Page 122 (a). Death of Pontius Pilate.
The story of how Veronica procured the death of Pontius Pilate and his burial in the Tiber.
Page 122 (b). Story of Adam and Eve.
A short and simple retelling of the Adam and Eve story, after they had been banished from Paradise.

Page 123. Meeting of the Hebrews.
A Prose tract concerning the meeting of Hebrews on Mt Olivet. It is an adaptation of part of the Rennes version of An Teanga Bithnuad.

Page 124 (a). King David and the Beggar.
The story of King Davids encounter with the beggar taken from the earlier Book of Fermoy.
Page 124 (b). Adbar Gabala na Cuic Paitrech nDec.
A short Prose tract in remembrance of the son of God.
Page 124 (c). The Seven Gifts.
A short note on the Seven Gifts of the Holy Spirit. Taken, most likely from various sources.

Here ends the original manuscript written by Ciothruadh Mag Fhionnghail in 1513/1514.