IMPORTANT ANNOUNCEMENT.MORE IONA GRAVESLABS HAVE NOW BEEN RECOMMENDED TO 'HISTORIC SCOTLAND' FOR ATTRIBUTION TO...
Posted by Iona Abbey & Clan Donald on Monday, 18 May 2015
THIS PAGE OUGHT TO BE READ IN CONJUNCTION WITH THE SUB-CHAPTER - "BURIAL INTERPRETATION - BODY PARTS, MONUMENTS LOCATIONS AND ATTRIBUTIONS" {and the two other sub-chapters on left side menu headings}.
On north wall of St Oran's Chapel.
| lords_of_isles_graveslabs_5.pdf |
NB : Slab 161 - Correction {2014 book reprint corrigendum} : my original book and slide above had this badly worn, barely decipherable graveslab incorrectly "en situ floor north of alter"}. My research shows this slab is Reginald's, the Iona abbey founder (see below}, but it was uplifted in 1860 by the Iona Club {broken in half and corner knocked off - cannot happen if not uplifted!} - with all the rest. No plans were made and it was relaid, 'incorrectly", near the door of the chapel by the Works Dept in 1921-5 {and not uplifted again in 1977 by RCAHMS because it was badly worn and broken already.
Historic Scotland say that No. 161 “seems to be in its original position” {just inside the door}. But it is clearly not, and the hard proof and evidence is in the purposefully staged c.1860 photo {my slides 10,11} which shows the floor greatly disturbed {not just surface detritus} in that exact, same spot. Whatever the graveslab, it is uplifted, and, quite deliberately by the norm of the era’s photographers, it’s most probably No. 150 which is on show against the back wall with No. 152 – classic analogy of photo of child smiling {arched doorway} with missing tooth {diggings hole} and holding it in his hand {slab posed against wall}. Then see c.1900 Canmore photo and c.1901-10 Canmore photo – it’s plainly not there either at those later years. NB : HD Graham’s ‘record’ of 1850 which only has a very small view through the door with the partial interior drawing being secondary to the door, is of extremely poor draftsmanship and is totally worthless for slab layout {Appendix 2}.
There is good evidence and logical reasons to show that slab No. 161 was never originally there near the door, and what is currently beside the altar also has to be questioned {not a medieval Iona slab}. All slabs were uplifted in St Oran's Chapel, so even by basic maths, any one slab has a 1:8 chance to be in a certain spot. The question is, can the odds be narrowed down by better research, improved understanding and applying logic?
I disagree with Historic Scotland in their assessment that the symbolic motif on No.161 is a secular "white staff insignia presented to the new Lords of the Isles" {ie,' rod of kingship' - see slab no. 191 below}. The Royal Commission of Ancient & Historical Monuments Scotland {RCAHMS; 1977} has clearly and accurately described it under "10. Ecclesiastical Objects" as a much different object with obvious special attributes far exceeding a short, plain rod :- (no. 161 has} : "a staff - having a round pommel [still visible] with a long tang button and a spike at the lower end [now erased]". RCAHMS add that it is a rare motiff, only two in Scotland, and they couldn't identify "the prototype of the objects". However, they exactly match the original pilgrim "walking" staff of "Edward the Confessor" and as shown in contemporary woodcuts of walking pilgrims - and, “The only undisputed pilgrim staff, at Worcester, had a metal spike at the end.” - (Daniel, Christopher; "Death and burial in medieval England, 1066-1550"; pps 167, 168; 1997.} And see more in chapter on Reginald, p.4 - Ragnall mac Somhairle, a pilgrim to both Rome and Jerusalem, founder and “first great royal patron” of Iona Abbey, buried in St Oran’s Chapel (Reginald went on pilgrimage to Rome and "obtained a cross from Jerusalem" (MacVurich; 'Books of Clanranald'). The secular white rods of kinship, slat na ríghe, never had a spike at one end. That would be contrary to their symbolism.
Slab 161 is the only Iona and St Oran's graveslab with this rare ecclesiastical power-symbol motif, like the unaltered one in the original, ancient crypt burial chamber of the West Minster Abbey founder “King Edward the Confessor”, d.1066. Edward's reputation for sanctity grew after the Norman conquest, and he was canonised by Pope Alexander III in 1161 which is when Somerled was at his very peak {k.1164} and his heir Reginald was an adult. Just three years later, and most likely actually starting earlier, Somerled tried to (re}found an "Irish/Celtic" Familia Colm Cille abbey on Iona, in 1164 {it failed}. Reginald succeeded in 1205, but with the continental Benedictine Order. King Edward's pilgrim “walking staff” was looted during the 16th century Reformation, from his relocated, higher burial shrine, built by Henry III in 1269, and it was recreated at the 1661 Restoration, “shod with it's steel spike” as the Rod of Justice and Equity for the coronation of King Charles II (the pommel and tang became the orb and cross}.
Even though Edward was earlier than Reginald mac Somerled, Reginald would have been personally influenced by "witnessing" his highly popular canonization, and note the context, both are founders of a famous Abbey. It cannot be stressed enough in consideration of Reginald's relationship with Scotland and England, that his father, Somerled, was killed by the army of the encroaching progenitor of Scotland's Stewart kings, Walter Fitz Alan, 1st hereditary High Steward {'Governor'} of Scotland. At most times, the Kings and Lords of the Isles, were "The mate of monarchs, and allied on equal terms with England's pride; - and who ranked themselves before the Scottish Kings"!
My proposition is that Reginald was buried on the north side of the altar in St Oran's chapel (Historic Scotland agree with this} - with his pilgrim staff. This was a symbolic ritual copied from the burial process of King Edward The Confessor (with his pilgrim "walking staff"} and made prominent by his very popular, high status canonisation in Reginald's adult life time. And the "signature" of this rare but shared ecclesiastical burial good and power motif, is carved on Reginald's graveslab - the RCAHMS proven, pilgrim staff on No 161 {a slab which was broken, chipped when uplifted in c.1860 by the Iona Club and "displayed" on blocks. It was "re-instated" incorrectly, with no plans being available, to just inside the front door of the chapel in 1921-5 by the Works Dept. Photographic evidence proves it was not originally there.}
See my complex diagrammatic chart {draft} which was shared with Historic Scotland, Jul 2013 :-
Slab No. 161 - Reginald mac Somerled - Iona Abbey Founder; Its key movements c.1207 to 2000.
..and at the bottom, see an INCORRECT ATTRIBUTION - of slab No. 191 to Reginald mac Somerled, the Abbey founder.
Historic Scotland say that No. 161 “seems to be in its original position” {just inside the door}. But it is clearly not, and the hard proof and evidence is in the purposefully staged c.1860 photo {my slides 10,11} which shows the floor greatly disturbed {not just surface detritus} in that exact, same spot. Whatever the graveslab, it is uplifted, and, quite deliberately by the norm of the era’s photographers, it’s most probably No. 150 which is on show against the back wall with No. 152 – classic analogy of photo of child smiling {arched doorway} with missing tooth {diggings hole} and holding it in his hand {slab posed against wall}. Then see c.1900 Canmore photo and c.1901-10 Canmore photo – it’s plainly not there either at those later years. NB : HD Graham’s ‘record’ of 1850 which only has a very small view through the door with the partial interior drawing being secondary to the door, is of extremely poor draftsmanship and is totally worthless for slab layout {Appendix 2}.
There is good evidence and logical reasons to show that slab No. 161 was never originally there near the door, and what is currently beside the altar also has to be questioned {not a medieval Iona slab}. All slabs were uplifted in St Oran's Chapel, so even by basic maths, any one slab has a 1:8 chance to be in a certain spot. The question is, can the odds be narrowed down by better research, improved understanding and applying logic?
I disagree with Historic Scotland in their assessment that the symbolic motif on No.161 is a secular "white staff insignia presented to the new Lords of the Isles" {ie,' rod of kingship' - see slab no. 191 below}. The Royal Commission of Ancient & Historical Monuments Scotland {RCAHMS; 1977} has clearly and accurately described it under "10. Ecclesiastical Objects" as a much different object with obvious special attributes far exceeding a short, plain rod :- (no. 161 has} : "a staff - having a round pommel [still visible] with a long tang button and a spike at the lower end [now erased]". RCAHMS add that it is a rare motiff, only two in Scotland, and they couldn't identify "the prototype of the objects". However, they exactly match the original pilgrim "walking" staff of "Edward the Confessor" and as shown in contemporary woodcuts of walking pilgrims - and, “The only undisputed pilgrim staff, at Worcester, had a metal spike at the end.” - (Daniel, Christopher; "Death and burial in medieval England, 1066-1550"; pps 167, 168; 1997.} And see more in chapter on Reginald, p.4 - Ragnall mac Somhairle, a pilgrim to both Rome and Jerusalem, founder and “first great royal patron” of Iona Abbey, buried in St Oran’s Chapel (Reginald went on pilgrimage to Rome and "obtained a cross from Jerusalem" (MacVurich; 'Books of Clanranald'). The secular white rods of kinship, slat na ríghe, never had a spike at one end. That would be contrary to their symbolism.
Slab 161 is the only Iona and St Oran's graveslab with this rare ecclesiastical power-symbol motif, like the unaltered one in the original, ancient crypt burial chamber of the West Minster Abbey founder “King Edward the Confessor”, d.1066. Edward's reputation for sanctity grew after the Norman conquest, and he was canonised by Pope Alexander III in 1161 which is when Somerled was at his very peak {k.1164} and his heir Reginald was an adult. Just three years later, and most likely actually starting earlier, Somerled tried to (re}found an "Irish/Celtic" Familia Colm Cille abbey on Iona, in 1164 {it failed}. Reginald succeeded in 1205, but with the continental Benedictine Order. King Edward's pilgrim “walking staff” was looted during the 16th century Reformation, from his relocated, higher burial shrine, built by Henry III in 1269, and it was recreated at the 1661 Restoration, “shod with it's steel spike” as the Rod of Justice and Equity for the coronation of King Charles II (the pommel and tang became the orb and cross}.
Even though Edward was earlier than Reginald mac Somerled, Reginald would have been personally influenced by "witnessing" his highly popular canonization, and note the context, both are founders of a famous Abbey. It cannot be stressed enough in consideration of Reginald's relationship with Scotland and England, that his father, Somerled, was killed by the army of the encroaching progenitor of Scotland's Stewart kings, Walter Fitz Alan, 1st hereditary High Steward {'Governor'} of Scotland. At most times, the Kings and Lords of the Isles, were "The mate of monarchs, and allied on equal terms with England's pride; - and who ranked themselves before the Scottish Kings"!
My proposition is that Reginald was buried on the north side of the altar in St Oran's chapel (Historic Scotland agree with this} - with his pilgrim staff. This was a symbolic ritual copied from the burial process of King Edward The Confessor (with his pilgrim "walking staff"} and made prominent by his very popular, high status canonisation in Reginald's adult life time. And the "signature" of this rare but shared ecclesiastical burial good and power motif, is carved on Reginald's graveslab - the RCAHMS proven, pilgrim staff on No 161 {a slab which was broken, chipped when uplifted in c.1860 by the Iona Club and "displayed" on blocks. It was "re-instated" incorrectly, with no plans being available, to just inside the front door of the chapel in 1921-5 by the Works Dept. Photographic evidence proves it was not originally there.}
See my complex diagrammatic chart {draft} which was shared with Historic Scotland, Jul 2013 :-
Slab No. 161 - Reginald mac Somerled - Iona Abbey Founder; Its key movements c.1207 to 2000.
..and at the bottom, see an INCORRECT ATTRIBUTION - of slab No. 191 to Reginald mac Somerled, the Abbey founder.
| slab_161_movements_6.pdf |
| reginald_slab_and_grave.pdf |
REF. ABOVE; NEW JULY 2014
HISTORIC SCOTLAND have agreed to my original, unique 2011 research and analysis above, and state in the new Iona Abbey Official Guide, 2014; p.39 -
"The most honoured positions were around the altar, and it is possible that Somerled and his son Reginald lay under slabs to the south and north of the altar respectively". This is the first time that such a possibility has ever been officially announced and recorded for two of medieval Iona Abbey's most important figures and giants in the history of the Western Highlands and Isles and its many clans, especially their descendant Clan [Mac] Donald. See Historic Scotland's Official Guide Credits {in the usual restrained manner} :- extract from Guide.
___________________________________
FUTURE ARCHAEOLOGY EXPLORATION IN ST ORAN'S CHAPEL.
I have made detailed submissions to Historic Scotland for future archaeology exploration using all the latest methods now available. Extracts of them :-
To Stephen Duncan, Director of Commercial & Tourism, Longmore House, Salisbury Place, Edinburgh, EH9 1SH. 5 August 2103.
"I have made recommendations since 2011 to do targeted archaeological digs in St Oran’s Chapel for the Abbey founder Reginald and his father, Somerled. I again do so, by providing a suitable model and framework based on the successful “Looking for Richard III” project and also using the 2012 SCARF reasons and recommendations - “A much greater degree of analysis and research should be directed at such interments than the bulk of unidentifiable ones”. [Attachment A; 5.3-6.1. University of Leicester : "Projects developed in this way may become more common in future as non-specialists increasingly become users, stakeholders and participants in academic research".]
ATTACHMENT A [to letter to HS re slab 150 of 5 August 2013; IRM.
"5.3 The highly publicised and recent exciting discovery of King Richard III’s burial is pertinent because the University of Leicester says :- "Projects developed in this way may become more common in future as non-specialists increasingly become users, stakeholders and participants in academic research". [1] Philippa Langley, originator and initial funder of the 'Looking for Richard" project has not been denied public “accreditation”, and she only “had a hunch, felt a chill on a hot summer's day as she walked through the area” {her 6 seconds; my 6 years!}. However, Dr John Ashdown-Hill says the University of Leicester failed to acknowledge his crucial contribution."
[1] 'What is somewhat different from the ways in which archaeological professionals and amateurs have generally worked together is that in this case the non-specialists played a role in shaping the intellectual frameworks of the project, although the final project design (including how questions could appropriately be asked of the evidence), and the execution of the project in practical terms remained in the hands of the archaeologists”.
"6. The discovery of the remains of the very founder of the internationally famous Iona Abbey, once the “The light of the Western World”, probably with his rare pilgrim staff and maybe his sword along with the grave and bones of the also famous Norse-Celtic warrior, his father Somerled {DNA}, would be nearly as sensational and commercially beneficial to Historic Scotland and the nation’s tourism. The skeletons of Somerled and Reginald could also reveal heart burial {thorax; median sternotomy - bone cut/marks?} and the later ones could prove secondary burial rituals for MacDonalds thru the "tomb of their ancestors" {ie, disarticulated bones}...see book Ch VIII and, again, This graphic.} 6.1 [Recommendation] A joint project between Historic Scotland, led by Dr Caldwell, and the University of the Highlands and Isles, which has the added benefit of faculties of both Archaeology and Masters in the History of the Highlands and Islands {module : “Lords of the Isles”}, is I would think a very good proposition to thoroughly examine burials in St Oran’s Chapel.
I have already “shaped the intellectual frameworks” and a project model is already available from Leicester University – a team of Archaeological Services, School of Archaeology and Ancient History, and Department of Genetics to do the final design and execution. Specialist experts on medieval “death and burial” such as Mike Parker-Pearson, Paul Binski could be hired on a needs basis. Who should be the ‘non-specialist originator’ of the “Looking for Reginald and Somerled Project”? The basis of this suggestion is in my 2012 submission to the Iona Research Conference and my book, website [£4 million Richard III visitor centre planned in Leicester]."
Ian Macdonnell. Aug 2013.
HISTORIC SCOTLAND have agreed to my original, unique 2011 research and analysis above, and state in the new Iona Abbey Official Guide, 2014; p.39 -
"The most honoured positions were around the altar, and it is possible that Somerled and his son Reginald lay under slabs to the south and north of the altar respectively". This is the first time that such a possibility has ever been officially announced and recorded for two of medieval Iona Abbey's most important figures and giants in the history of the Western Highlands and Isles and its many clans, especially their descendant Clan [Mac] Donald. See Historic Scotland's Official Guide Credits {in the usual restrained manner} :- extract from Guide.
___________________________________
FUTURE ARCHAEOLOGY EXPLORATION IN ST ORAN'S CHAPEL.
I have made detailed submissions to Historic Scotland for future archaeology exploration using all the latest methods now available. Extracts of them :-
To Stephen Duncan, Director of Commercial & Tourism, Longmore House, Salisbury Place, Edinburgh, EH9 1SH. 5 August 2103.
"I have made recommendations since 2011 to do targeted archaeological digs in St Oran’s Chapel for the Abbey founder Reginald and his father, Somerled. I again do so, by providing a suitable model and framework based on the successful “Looking for Richard III” project and also using the 2012 SCARF reasons and recommendations - “A much greater degree of analysis and research should be directed at such interments than the bulk of unidentifiable ones”. [Attachment A; 5.3-6.1. University of Leicester : "Projects developed in this way may become more common in future as non-specialists increasingly become users, stakeholders and participants in academic research".]
ATTACHMENT A [to letter to HS re slab 150 of 5 August 2013; IRM.
"5.3 The highly publicised and recent exciting discovery of King Richard III’s burial is pertinent because the University of Leicester says :- "Projects developed in this way may become more common in future as non-specialists increasingly become users, stakeholders and participants in academic research". [1] Philippa Langley, originator and initial funder of the 'Looking for Richard" project has not been denied public “accreditation”, and she only “had a hunch, felt a chill on a hot summer's day as she walked through the area” {her 6 seconds; my 6 years!}. However, Dr John Ashdown-Hill says the University of Leicester failed to acknowledge his crucial contribution."
[1] 'What is somewhat different from the ways in which archaeological professionals and amateurs have generally worked together is that in this case the non-specialists played a role in shaping the intellectual frameworks of the project, although the final project design (including how questions could appropriately be asked of the evidence), and the execution of the project in practical terms remained in the hands of the archaeologists”.
"6. The discovery of the remains of the very founder of the internationally famous Iona Abbey, once the “The light of the Western World”, probably with his rare pilgrim staff and maybe his sword along with the grave and bones of the also famous Norse-Celtic warrior, his father Somerled {DNA}, would be nearly as sensational and commercially beneficial to Historic Scotland and the nation’s tourism. The skeletons of Somerled and Reginald could also reveal heart burial {thorax; median sternotomy - bone cut/marks?} and the later ones could prove secondary burial rituals for MacDonalds thru the "tomb of their ancestors" {ie, disarticulated bones}...see book Ch VIII and, again, This graphic.} 6.1 [Recommendation] A joint project between Historic Scotland, led by Dr Caldwell, and the University of the Highlands and Isles, which has the added benefit of faculties of both Archaeology and Masters in the History of the Highlands and Islands {module : “Lords of the Isles”}, is I would think a very good proposition to thoroughly examine burials in St Oran’s Chapel.
I have already “shaped the intellectual frameworks” and a project model is already available from Leicester University – a team of Archaeological Services, School of Archaeology and Ancient History, and Department of Genetics to do the final design and execution. Specialist experts on medieval “death and burial” such as Mike Parker-Pearson, Paul Binski could be hired on a needs basis. Who should be the ‘non-specialist originator’ of the “Looking for Reginald and Somerled Project”? The basis of this suggestion is in my 2012 submission to the Iona Research Conference and my book, website [£4 million Richard III visitor centre planned in Leicester]."
Ian Macdonnell. Aug 2013.
DONALD (I), d.1247 - possibility. See file : Slab No. 126 - "Its 6 key movements c.1247-69 to 2000 [unique interpretation"]
STOP PRESS, 26 April 2013 :- Graveslab No. 150, Iona :- "It has been identified as a memorial to Angus Og (‘young Angus’) who died in 1314-18. He was renowned as the leader of the Islesmen force which played a vital role in the Battle of Bannockburn in support of Robert Bruce" {Summarised from the 26/4/2013 reply to me of the confirmation by Peter Yeoman, Head of Cultural Services Historic Scotland, incorporating views of Dr D. Caldwell, consultant expert.} · The attribution reversal of Iona slab No. 150 back to Lord Angus Og MacDonald, k.1318, after it being incorrectly removed in 1977, is due to the essential research and analysis of Ian Macdonnell over 2006 to 2012. Published in “Clan Donald and Iona Abbey 1200-1500”; Iona Research Conf. Submission 2012; 2nd Ed 2012 ; And enhanced, updated on :-
www.ionaabbeyandclandonald. com/angus-ogs-graveslabl |
JOHN (I), d. 1386 - possibility. Representation by author of what Good John (I) of Islay’s (d.1386) possible grave-slab and erased Lombardic inscription may have looked like c.1500 as finished with tempera and gilding (just after the fall of the Lordship, John II MacDonald, 1493). Notes below.
NOTES :- Inside “this Chappel; the burying place of ... .... as the McLeods, (on one of whofe monuments, the image and infcription were maffy silver...”) - W. Sacherverell, 1688.
[1.] MacLeods were never buried in St Oran's Chapel. [2.] He is confusing the so called MacLeod of MacLeod, c.1400 armoured warrior "monumental brass", large inlay slab in the church presbytery and it was wrongly said to be solid ("massy") silver - after the very thick inset brass was stolen. It can be said with almost absolute certainty that this huge, totally out of character slab, was not the original monument for any of "the best men of the isles" c.1400 (definite dating) for many sound reasons [even the wrong stone type]. None would be buried in the church c.1400, not even the Lord of the Isles - they were all known to buried in Relieg Odhrain - "the most hallowed spot on Iona - most ancient graveyard in Scotland". [3.] That slab is almost certainly a "ring in", relocated possibly by a grand-standing Maclean chief after the 1493 Lordship collapse and the church's belated Cathedral status raising of 1506/7 - a short window before reformation [just like Maclean's Cross, c.1500 - same Chief?]. The slab is a rare, early brass type for Scotland. And obviously not West Highland. Only two or three examples, and these of late date, are known in Scotland. A likely candidate was killed 1513, Flodden :- Hector Maclean the Swarthy, and sometimes Eachuinn ni num-bristion, on account of his brave and warlike disposition [fits 'the image']. Its also right in the center of the widened church that occurred 1450-80; and so logically it was 'installed' after that for symmetry (unlikely to be disturbed in widening works if there beforehand). [4.] MacDonalds are all in St Orans - Solidarity of kindred. c.1400 - We know where each of Lords Good John, d.1386, and Donald of Harlaw, d.1421, are :- "His full noble body was interred in the same grave with [of] his father on the south side of Teampull Odhrain.” [5.] I had previously misread "whofe" in [1.] as 'whole' - not 'whose'. I have withdrawn my 1st Ed. "silver" comments for the above slab [No.157]. | ||
SOMERLED IS NOT BURIED AT SADDELL ABBEY.
SOMERLED is buried on Iona :- 1549 : “This sanctuary was wont to be the sepulture of the best men of the Isles, and also of our Kings, as we have said; because it was the most honorable and ancient place that was in Scotland in those days, as we read”. [ "Description of the Occidental, ie, Western Isles of Scotland"; Donald Monro; 1549.]
See Ch. I. - Somerled is not buried on insignificant Saddell. I will not repeat all the relevant material in this chapter of my book - website.
1. It’s only “ambiguous” if one relies on a lone, totally unfounded, totally unsupported proposition in the c.1900 “Clan Donald” Vols of a pretentious, hollow, so called “universal tradition” with not a single shred of evidence, and which goes against every other piece of evidence, every expert opinion, [1] against both of the clan’s only recognised earlier 17th c. “Sennachies” {MacVurich, Hugh of Sleat :- “the report of 20 writers in Icolumkill”} and against all basic common sense, and against all known contemporary ritual, custom, precedent, practice, etc, etc. It gets bandied around and repeated because “Clan Donald” is conveniently and generally seen as the Clan Donald “bible” and those who blindly follow it 'religiously' are too languid, or have a seemingly misplaced or silly sense of pompous “loyalty” to it, to spend a moment cogitating over the obvious faults with it {I'm not denigrating the books}.
2. It is frustrating. These kinds of “errors” are difficult to kill. It is either a concoction to serve someone’s self interest, somewhere, a century and a bit ago, or, see “Heart Burial”; Somerled’s heart may have been buried or translated there by Reginald. It is all in my book as above. [PS : If one doesn’t even touch on, let alone fully understand medieval burial beliefs, ritual, practice, etc of this period, then they will not understand medieval Iona at all! I have led the way with this. Prior to my work no one has researched and integrated this essential context for the functioning period paradigm – see SCARF - Scottish Archaeological Research Framework.]
3. Why on earth would Somerled, King of the Isles, who HS agree 'probably built' the Chapel {not Reginald}, then want to be buried somewhere else, let alone Saddell where there was “nothing” {not in comparison to Iona’s high status, grandeur, requisite famous Saints – just nothing}. Iona was also prophecised to be the last place on earth to be left unflooded {ancient prophecy, druidic, norse rune, St Patrick, etc} :-"Seven years before the Day of Doom, The sea shall come over Erin in one watch, And over blue-green Islay, But float will Iona of Columba the cleric." Where else would a King want to buried, in fact many, many known Kings – the “Royal Fellowship of Death” on “Iona, the light of the Western World”. Saddell was a virtually ‘nothing location’.
4. There was not a single criteria which would or could have attracted a man of Somerled’s standing to the relative back water of Saddell. Everyone accepts now {check the references}, that Reginald founded Saddel, not Somerled {and some even say Donald}. A ridiculous notion which contributed to this nonsense is that the warrior slab, south wall of choir, Saddell is Somerled’s but it is clearly 14th century at earliest and the wall niche is 15th! {ONLY two to three centuries wrong!}.
Somerled was RI INNSE-GALL (King of The Isles) and would demand nothing less than to be buried with the 40 (at least) other Gaelic/Celtic/Norse Kings (or ‘sub-kings’) of Ireland, Scotland and ‘Norway’ in Reilig Odhrain, the most ancient graveyard in all Scotland - in a “Celtic Church” cemetery. He tried to regain Iona's prominence as the head of the famous Familia Colm Cille. And to be buried right next to the relics of a revered saint (Oran) whose earthly remains were forever in direct contact with his soul in heaven! Proximity to relics = Relative status in medieval society and also for ‘liturgical’ reasons “Deposito ad Santos” was paramount, essential for Somerled. Who was the famous Saint with relics at Saddell? There was none. And who were the “ancestors” including his father buried there that might under “solidarity of kinship,” but without any chance of taking precedence over Iona’s colossal drawcards, attract him otherwise? There was none that we know about.
[1] Eg. McDonald, Russell Andrew . The Death and Burial of Somerled of Argyll, West Highland Notes and Queries, ser. 2, no.8, Nov. 1991. [also his : Scoto-Norse Kings and the Reformed Religious Orders”; 1995. The Kingdom of the Isles – Scotland’s Western Seaboard c.1100-c.1336; 1997.
SOMERLED is buried on Iona :- 1549 : “This sanctuary was wont to be the sepulture of the best men of the Isles, and also of our Kings, as we have said; because it was the most honorable and ancient place that was in Scotland in those days, as we read”. [ "Description of the Occidental, ie, Western Isles of Scotland"; Donald Monro; 1549.]
See Ch. I. - Somerled is not buried on insignificant Saddell. I will not repeat all the relevant material in this chapter of my book - website.
1. It’s only “ambiguous” if one relies on a lone, totally unfounded, totally unsupported proposition in the c.1900 “Clan Donald” Vols of a pretentious, hollow, so called “universal tradition” with not a single shred of evidence, and which goes against every other piece of evidence, every expert opinion, [1] against both of the clan’s only recognised earlier 17th c. “Sennachies” {MacVurich, Hugh of Sleat :- “the report of 20 writers in Icolumkill”} and against all basic common sense, and against all known contemporary ritual, custom, precedent, practice, etc, etc. It gets bandied around and repeated because “Clan Donald” is conveniently and generally seen as the Clan Donald “bible” and those who blindly follow it 'religiously' are too languid, or have a seemingly misplaced or silly sense of pompous “loyalty” to it, to spend a moment cogitating over the obvious faults with it {I'm not denigrating the books}.
2. It is frustrating. These kinds of “errors” are difficult to kill. It is either a concoction to serve someone’s self interest, somewhere, a century and a bit ago, or, see “Heart Burial”; Somerled’s heart may have been buried or translated there by Reginald. It is all in my book as above. [PS : If one doesn’t even touch on, let alone fully understand medieval burial beliefs, ritual, practice, etc of this period, then they will not understand medieval Iona at all! I have led the way with this. Prior to my work no one has researched and integrated this essential context for the functioning period paradigm – see SCARF - Scottish Archaeological Research Framework.]
3. Why on earth would Somerled, King of the Isles, who HS agree 'probably built' the Chapel {not Reginald}, then want to be buried somewhere else, let alone Saddell where there was “nothing” {not in comparison to Iona’s high status, grandeur, requisite famous Saints – just nothing}. Iona was also prophecised to be the last place on earth to be left unflooded {ancient prophecy, druidic, norse rune, St Patrick, etc} :-"Seven years before the Day of Doom, The sea shall come over Erin in one watch, And over blue-green Islay, But float will Iona of Columba the cleric." Where else would a King want to buried, in fact many, many known Kings – the “Royal Fellowship of Death” on “Iona, the light of the Western World”. Saddell was a virtually ‘nothing location’.
4. There was not a single criteria which would or could have attracted a man of Somerled’s standing to the relative back water of Saddell. Everyone accepts now {check the references}, that Reginald founded Saddel, not Somerled {and some even say Donald}. A ridiculous notion which contributed to this nonsense is that the warrior slab, south wall of choir, Saddell is Somerled’s but it is clearly 14th century at earliest and the wall niche is 15th! {ONLY two to three centuries wrong!}.
Somerled was RI INNSE-GALL (King of The Isles) and would demand nothing less than to be buried with the 40 (at least) other Gaelic/Celtic/Norse Kings (or ‘sub-kings’) of Ireland, Scotland and ‘Norway’ in Reilig Odhrain, the most ancient graveyard in all Scotland - in a “Celtic Church” cemetery. He tried to regain Iona's prominence as the head of the famous Familia Colm Cille. And to be buried right next to the relics of a revered saint (Oran) whose earthly remains were forever in direct contact with his soul in heaven! Proximity to relics = Relative status in medieval society and also for ‘liturgical’ reasons “Deposito ad Santos” was paramount, essential for Somerled. Who was the famous Saint with relics at Saddell? There was none. And who were the “ancestors” including his father buried there that might under “solidarity of kinship,” but without any chance of taking precedence over Iona’s colossal drawcards, attract him otherwise? There was none that we know about.
[1] Eg. McDonald, Russell Andrew . The Death and Burial of Somerled of Argyll, West Highland Notes and Queries, ser. 2, no.8, Nov. 1991. [also his : Scoto-Norse Kings and the Reformed Religious Orders”; 1995. The Kingdom of the Isles – Scotland’s Western Seaboard c.1100-c.1336; 1997.
INCORRECT ATTRIBUTION - of slab No. 191 to Reginald mac Somerled, the Iona Abbey founder.
No 191 is certainly not Reginald mac Somerled’s, regardless of Lees, J C; 1878 and copied by Trenholme’s century old notion that somehow the suggestion that the casket at the bottom represents a “strong box”, translated to funds/finances, therefore the slab must be the Iona Abbey founders! [1] {Drummond says donor or founder}. Or that the latin cross represents his pilgrimage to Jerusalem.
These ideas have been discredited as “unlikely” by RCAHMS [2] for a couple of good reasons and have never gained any scholarly traction.
The proposition that the slab has adjacent to the sword what appears to be a "white rod of kingship" does not identify any person, as all chiefs were given one in their inauguration ceremony. But, it is in fact the sword's scabbard, side on (as stated in Argyll VOL 4; p.229, no. 191). It's the same length as the sword blade and juxtapositioned right next to it. The White Rod, White Wand, Rod of Inauguration, or Wand of Sovereignty, and in the Irish language variously called the slat na ríghe (rod of kingship) and slat tighearnais (rod of lordship), was the primary symbol of a Gaelic king or lord's legitimate authority and the principal prop used in his inauguration ceremony (not burial). All the many chiefs of various clans in the outside cemetery of St Orans would have had a "white rod" and for example, the MacSporran Chiefs, on Mull, {"ancient tribes of MacDonald"}, purse bearers to the Lords of the Isles, were definitely buried there {witness; Martin Martin, 1695} and the "strong box" on slab 191, which was found outside, is rationally symbolic of their role {hence multiple slabs there with a "casket-strong box" }.
‘That having obtained a cross from Jerusalem, and having received the body of Christ and extreme unction, he died, and was buried at Reilig Odhrain, Iona, in A.D, 1207.” {MacVurich, Book of Clan Ranald.}. The obvious point to make here is that Tempeull Odhrain is "at" Relieg Odhrain and it was a general statement (unlike RCAHMS's specific location categorisations}, as was the cross reference just figurative, allegorical – ie, nobles going on the first crusade. The cross on no. 191 is not a Crusader’s/Jerusalem cross in any case.
NB : MANY IONA SLABS HAVE A CASKET :- There can only ever be one founder {if not multiple “donors”} and this fact becomes a big problem for the No 191 attribution by Lees/Trenholme because No. 191 is not the only Relieg Odhrain slab with a “casket”, eg, see No. 159 and it even has a horse and rider on it like Reginald’s seal. Is that Reginald’s slab too? {RCAHMS – caskets “occur on many”; p.175}. And also, the casket could very well be a "charter box" - extremely significant, holding the only "title" to one's lands, etc.
But also, slab 191 is from the outside cemetery and of the 15th century – never found by anyone to be otherwise. Reginald died 1207 - at least 200 years earlier!
No. 191 is categorised by RCAHMS as :-
· 15th century – 200 to 300 years after Reginald, and
· It was located in the outside cemetery, in Relieg Odhrain - "This tapering slab was originally in Relieg Odhrain". Not in St Oran’s Chapel - if it was, this clear distinction is always made by RCAHMS, eg "set into the floor of ["or formerly in"] St Oran's Chapel" {eg, nos. 150, 152, 157, 161}. Reginald mac Somerled, Rex Insularum, The King of the Isles and the Abbey founder would have never been buried in the outside cemetery amongst the lesser elite of the isles for a host of extremely sound and proven reasons. As my research has determined, and Historic Scotland agree with it, Reginald was most probably buried on the north side of the alter in St Oran's Chapel - "The most honoured positions were around the altar, and it is possible that Somerled and his son Reginald lay under slabs to the south and north of the altar respectively" {see new Iona Abbey Official Guide; 2014}.
Proximity to relics = Relative status in medieval society - “Relics were the Saints, continuing to live among men” ..... ie, be nearest to St Oran’s relics, near the altar. “The decision to erect an altar and then a church in one place or another coincided with the emergence of a saint’s cult. The church was erected around the saint’s relics, contained in an altar” (Treasures of Heaven; 2010).
To place the founder Reginald, the “most distinguished and opulent Rex Insularum”, in the outside cemetery, under any 'grand' slab, would fly in the face of every accepted social, cultural and ecclesiastical burial custom, ritual, tradition and precedent of the period. [3]
{NB : This "paper" has been made available to Historic Scotland, July, 2013.}
________________________________________________
[1] TRENHOLME, EDWARD CRAIG REV. The Story of Iona; p. 84, 143. Pub 1909. Rev. Edward Craig Trenholme, was born in Quebec, studied in England.
[2] “Late medieval monumental sculpture in the West Highlands” ; p.176. K. A. Steer and J. W. M. Bannerman.
[3] DEATH & BURIAL (& BODY PARTS) : RITUAL, CUSTOM, REGAL “BODY POLITIC”
AND TRANSITION OF KINGSHIP.
Archaeology of death and burial; Parker-Pearson, Michael. 1999.
Archaeology of death; Randsborg, Klavs; Kinnes, Ian; Chapman, Robert. 1981
Archaeology of early medieval Ireland; Edwards, Nancy. 1990
Body Parts and Bodies Whole. Changing Relations and Meaning (Studies in Funerary Archaeology 5);
Katharina Rebay-Salisbury, Marie Louise Stig Sorensen and Jessica Hughes; 2010.
Burial in Medieval Ireland, 900-1500: A Review of the Written Sources; Fry, S. 1999
Celebrations of death: the anthropology of mortuary ritual. Metcalfe & Huntington. 1979.
Death and burial in medieval England, 1066-1550; Daniell, Christopher. 1997
Encyclopaedia of Death and Dying, MacMillan Reference USA. 2003.
Heart Burial in medieval and early post-medieval central Europe; pps 119-34; Estella Weiss-Krejci. From
Heart Burial; Charles Angell Bradford; 1933.
Medieval death: ritual and representation; Binski, Paul. 2001.
Religion in Late Roman Britain; Forces of Change; Dr. Dorothy Watts; 2011.
Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe; British Museum; 2010.
1. “Taken as a whole, this burial evidence shows that the practices of the medieval Irish were very similar to those of their western European neighbours.” “It is the similarities between England, Scotland and Ireland, rather than the differences, which are notable”. Fry, S. Burial in Medieval Ireland, 900-1500: A Review of the Written Sources; 1999.
2. (a). The graveslab no. 161/tomb, north side of St Oran's alter, I attribute to Reginald mac Somerled. One of the reasons is :- "Donough O'Carroll, the king of Oriel (Airghialla) who gave Mellifont its initial endowment of lands [plus its ‘stone, timber, books, gold, etc’] is thought to have been buried there in a tomb in the arched recess at the north side of the altar, 1168. This came to be the standard position for the burial of founding patrons in the Cistercian abbeys of Ireland.” "The written record shows that this position [north] was also popular for burial among other orders {eg, Benedictine} and for bishops as well as founders” (Op cit; Fry, S).
2. (b). “Toirrdelbach {father} on the southern side of it {alter} Ruaidri on the other lofty side, a fierce and gentle pair, without stealth for a while, two comely high-kings of Erin;” from MS “Graves of the Kings at Clonmacnoise”. NOTE : this Connaught O’Connor father d.1156 and son d.1198. It is the exact same period and exact same orientation for the graveslabs either side of St Oran's alter - his relics. I attribute them, also with other reasons, to Somerled (south) and son, founder Reginald (north) beside this alter. Proximity to relics = Relative status in society.
No 191 is certainly not Reginald mac Somerled’s, regardless of Lees, J C; 1878 and copied by Trenholme’s century old notion that somehow the suggestion that the casket at the bottom represents a “strong box”, translated to funds/finances, therefore the slab must be the Iona Abbey founders! [1] {Drummond says donor or founder}. Or that the latin cross represents his pilgrimage to Jerusalem.
These ideas have been discredited as “unlikely” by RCAHMS [2] for a couple of good reasons and have never gained any scholarly traction.
The proposition that the slab has adjacent to the sword what appears to be a "white rod of kingship" does not identify any person, as all chiefs were given one in their inauguration ceremony. But, it is in fact the sword's scabbard, side on (as stated in Argyll VOL 4; p.229, no. 191). It's the same length as the sword blade and juxtapositioned right next to it. The White Rod, White Wand, Rod of Inauguration, or Wand of Sovereignty, and in the Irish language variously called the slat na ríghe (rod of kingship) and slat tighearnais (rod of lordship), was the primary symbol of a Gaelic king or lord's legitimate authority and the principal prop used in his inauguration ceremony (not burial). All the many chiefs of various clans in the outside cemetery of St Orans would have had a "white rod" and for example, the MacSporran Chiefs, on Mull, {"ancient tribes of MacDonald"}, purse bearers to the Lords of the Isles, were definitely buried there {witness; Martin Martin, 1695} and the "strong box" on slab 191, which was found outside, is rationally symbolic of their role {hence multiple slabs there with a "casket-strong box" }.
‘That having obtained a cross from Jerusalem, and having received the body of Christ and extreme unction, he died, and was buried at Reilig Odhrain, Iona, in A.D, 1207.” {MacVurich, Book of Clan Ranald.}. The obvious point to make here is that Tempeull Odhrain is "at" Relieg Odhrain and it was a general statement (unlike RCAHMS's specific location categorisations}, as was the cross reference just figurative, allegorical – ie, nobles going on the first crusade. The cross on no. 191 is not a Crusader’s/Jerusalem cross in any case.
NB : MANY IONA SLABS HAVE A CASKET :- There can only ever be one founder {if not multiple “donors”} and this fact becomes a big problem for the No 191 attribution by Lees/Trenholme because No. 191 is not the only Relieg Odhrain slab with a “casket”, eg, see No. 159 and it even has a horse and rider on it like Reginald’s seal. Is that Reginald’s slab too? {RCAHMS – caskets “occur on many”; p.175}. And also, the casket could very well be a "charter box" - extremely significant, holding the only "title" to one's lands, etc.
But also, slab 191 is from the outside cemetery and of the 15th century – never found by anyone to be otherwise. Reginald died 1207 - at least 200 years earlier!
No. 191 is categorised by RCAHMS as :-
· 15th century – 200 to 300 years after Reginald, and
· It was located in the outside cemetery, in Relieg Odhrain - "This tapering slab was originally in Relieg Odhrain". Not in St Oran’s Chapel - if it was, this clear distinction is always made by RCAHMS, eg "set into the floor of ["or formerly in"] St Oran's Chapel" {eg, nos. 150, 152, 157, 161}. Reginald mac Somerled, Rex Insularum, The King of the Isles and the Abbey founder would have never been buried in the outside cemetery amongst the lesser elite of the isles for a host of extremely sound and proven reasons. As my research has determined, and Historic Scotland agree with it, Reginald was most probably buried on the north side of the alter in St Oran's Chapel - "The most honoured positions were around the altar, and it is possible that Somerled and his son Reginald lay under slabs to the south and north of the altar respectively" {see new Iona Abbey Official Guide; 2014}.
Proximity to relics = Relative status in medieval society - “Relics were the Saints, continuing to live among men” ..... ie, be nearest to St Oran’s relics, near the altar. “The decision to erect an altar and then a church in one place or another coincided with the emergence of a saint’s cult. The church was erected around the saint’s relics, contained in an altar” (Treasures of Heaven; 2010).
To place the founder Reginald, the “most distinguished and opulent Rex Insularum”, in the outside cemetery, under any 'grand' slab, would fly in the face of every accepted social, cultural and ecclesiastical burial custom, ritual, tradition and precedent of the period. [3]
{NB : This "paper" has been made available to Historic Scotland, July, 2013.}
________________________________________________
[1] TRENHOLME, EDWARD CRAIG REV. The Story of Iona; p. 84, 143. Pub 1909. Rev. Edward Craig Trenholme, was born in Quebec, studied in England.
[2] “Late medieval monumental sculpture in the West Highlands” ; p.176. K. A. Steer and J. W. M. Bannerman.
[3] DEATH & BURIAL (& BODY PARTS) : RITUAL, CUSTOM, REGAL “BODY POLITIC”
AND TRANSITION OF KINGSHIP.
Archaeology of death and burial; Parker-Pearson, Michael. 1999.
Archaeology of death; Randsborg, Klavs; Kinnes, Ian; Chapman, Robert. 1981
Archaeology of early medieval Ireland; Edwards, Nancy. 1990
Body Parts and Bodies Whole. Changing Relations and Meaning (Studies in Funerary Archaeology 5);
Katharina Rebay-Salisbury, Marie Louise Stig Sorensen and Jessica Hughes; 2010.
Burial in Medieval Ireland, 900-1500: A Review of the Written Sources; Fry, S. 1999
Celebrations of death: the anthropology of mortuary ritual. Metcalfe & Huntington. 1979.
Death and burial in medieval England, 1066-1550; Daniell, Christopher. 1997
Encyclopaedia of Death and Dying, MacMillan Reference USA. 2003.
Heart Burial in medieval and early post-medieval central Europe; pps 119-34; Estella Weiss-Krejci. From
Heart Burial; Charles Angell Bradford; 1933.
Medieval death: ritual and representation; Binski, Paul. 2001.
Religion in Late Roman Britain; Forces of Change; Dr. Dorothy Watts; 2011.
Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe; British Museum; 2010.
1. “Taken as a whole, this burial evidence shows that the practices of the medieval Irish were very similar to those of their western European neighbours.” “It is the similarities between England, Scotland and Ireland, rather than the differences, which are notable”. Fry, S. Burial in Medieval Ireland, 900-1500: A Review of the Written Sources; 1999.
2. (a). The graveslab no. 161/tomb, north side of St Oran's alter, I attribute to Reginald mac Somerled. One of the reasons is :- "Donough O'Carroll, the king of Oriel (Airghialla) who gave Mellifont its initial endowment of lands [plus its ‘stone, timber, books, gold, etc’] is thought to have been buried there in a tomb in the arched recess at the north side of the altar, 1168. This came to be the standard position for the burial of founding patrons in the Cistercian abbeys of Ireland.” "The written record shows that this position [north] was also popular for burial among other orders {eg, Benedictine} and for bishops as well as founders” (Op cit; Fry, S).
2. (b). “Toirrdelbach {father} on the southern side of it {alter} Ruaidri on the other lofty side, a fierce and gentle pair, without stealth for a while, two comely high-kings of Erin;” from MS “Graves of the Kings at Clonmacnoise”. NOTE : this Connaught O’Connor father d.1156 and son d.1198. It is the exact same period and exact same orientation for the graveslabs either side of St Oran's alter - his relics. I attribute them, also with other reasons, to Somerled (south) and son, founder Reginald (north) beside this alter. Proximity to relics = Relative status in society.
THIS PAGE SHOULD BE READ IN CONJUNCTION WITH THE SUB-CHAPTER - "BURIAL INTERPRETATION - BODY PARTS, MONUMENTS LOCATIONS AND ATTRIBUTIONS" {and the two other sub-chapters on left side headings}.
