Ireland: Christianisation

Earliest Christianisation in Ireland
Christianity introduced to Ireland sometime at the very end of the 4th century AD or early in the 5th century AD
Initial Christianisation appears to occur in the south half of Ireland and spreads to the northern half by around 450-460 AD
Our only undisputed source for this period are the two documents written by St Patrick – his Confessio and letter to Coroticus, both providing our only eyewitness account of mid-5th century Ireland.

Confessio – St Patrick’s Confession
Ogham (map)
Distribution of ogham is believed to reflect areas Christianised at in the earliest stages (before 450 AD).
Little other physical evidence of this episode.
Confessio – St Patrick’s Confession
Letter to Coroticus
Who was Patrick?
Bannaventa
Confessio
I was taken into captivity in Ireland with many thousands of people, according to our desserts, for quite drawn away from God, we did not keep his precepts, nor were we obedient to our priests who used to remind us of our salvation.
And therefore for some time I have thought of writing, but I have hesitated until now, for truly, I feared to expose myself to the criticism of men, because I have not studied like others, who have assimilated both Law and the Holy Scriptures equally and have never changed their idiom since their infancy, but instead were always learning it increasingly, to perfection, while my idiom and language have been translated into a foreign tongue.
Confessio
A young man, almost a beardless boy, I was taken captive before I knew what I should desire and what I should shun.
And again, the Spirit witnessed that the rustic life was created by the Most High ... I am, then, first of all, countrified, an exile, evidently unlearned, one who is not able to see into the future, but I know for certain, that before I was humbled I was like a stone lying in deep mire, and he that is mighty came and in his mercy raised me up and, indeed, lifted me high up and placed me on top of the wall.
Confessio
But after I reached Ireland I used to pasture the flock each day and I used to pray many times a day. More and more did the love of God, and my fear of him and faith increase, and my spirit was moved so that in a day [I said] from one up to a hundred prayers, and in the night a like number; besides I used to stay out in the forests and on the mountain and I would wake up before daylight to pray in the snow, in icy coldness, in rain, and I used to feel neither ill nor any slothfulness, because, as I now see, the Spirit was burning in me at that time.
Confessio
And it was there of course that one night in my sleep I heard a voice saying to me: 'You … soon you will depart for your home country.' And again, a very short time later, there was a voice prophesying: 'Behold, your ship is ready.'
And it was not close by, but, as it happened, two hundred miles away, where I had never been nor knew any person. And shortly thereafter I turned about and fled from the man with whom I had been for six years, and I came, by the power of God who directed my route to advantage (and I was afraid of nothing), until I reached that ship.
200 Miles?
200 Roman miles to a ship (equivalent to c. 185 modern miles).
Later on ‘Foclut’ is mentioned as where he stayed. It's location is uncertain. Tírechán (7th century) indicates that it was on the Mayo-Sligo border, near Killala.
Confessio
And on the same day that I arrived, the ship was setting out from the place, and I said that I had the wherewithal to sail with them; and the steersman was displeased and replied in anger, sharply: 'By no means attempt to go with us.' Hearing this I left them to go to the hut where I was staying, and on the way I began to pray, and before the prayer was finished I heard one of them shouting loudly after me: 'Come quickly because the men are calling you.' And immediately I went back to them and they started to say to me: 'Come, because we are admitting you out of good faith; make friendship with us in any way you wish.'
Confessio
And after three days (sail) we reached land, and for twenty-eight days journeyed through uninhabited country, and the food ran out and hunger overtook them; and one day the steersman began saying: 'Why is it, Christian? You say your God is great and all-powerful; then why can you not pray for us? For we may perish of hunger; it is unlikely indeed that we shall ever see another human being.' In fact, I said to them, confidently: 'Be converted by faith with all your heart to my Lord God, because nothing is impossible for him, so that today he will send food for you on your road, until you be sated, because everywhere he abounds.'
Confessio
And with God's help this came to pass; and behold, a herd of swine appeared on the road before our eyes, and they slew many of them, and remained there for two nights, and they were full of their meat and well restored, for many of them had fainted and would otherwise have been left half-dead by the wayside. And after this they gave the utmost thanks to God, and I was esteemed in their eyes, and from that day they had food abundantly. They discovered wild honey, besides, and they offered a share to me, and one of them said: 'It is a sacrifice.' Thanks be to God, I tasted none of it.
Confessio
And a second time, after many years, I was taken captive. On the first night I accordingly remained with my captors, but I heard a divine prophecy, saying to me: 'You shall be with them for two months. So it happened. On the sixtieth night the Lord delivered me from their hands.
On the journey he provided us with food and fire and dry weather every day, until on the tenth day we came upon people. As I mentioned above, we had journeyed through an unpopulated country for twenty-eight days, and in fact the night that we came upon people we had no food.
And after a few years I was again in Britain with my family, and they welcomed me as a son, and asked me, in faith, that after the great tribulations I had endured I should not go anywhere else away from them.
Confessio
... in a vision of the night, I saw a man whose name was Victoricus coming … from Ireland with innumerable letters, and he gave me one of them, and I read the beginning of the letter: 'The Voice of the Irish', and as I was reading the beginning of the letter I seemed at that moment to hear the voice of those who were beside the forest of Foclut which is near the western sea, and they were crying as if with one voice: 'We beg you, holy youth, that you shall come and shall walk again among us...
... I was attacked by a goodly number of my elders, who [brought up] my sins against my arduous episcopate ... I pray God that it shall not be held against them as a sin that I fell truly into disgrace and scandal.
Confessio
They brought up against me after thirty years an occurrence I had confessed before becoming a deacon. On account of the anxiety in my sorrowful mind, I laid before my close friend what I had perpetrated on a day-- nay, rather in one hour-- in my boyhood because I was not yet proof against sin. God knows-- I do not-- whether I was fifteen years old at the time, and I did not then believe in the living God, nor had I believed, since my infancy; but I remained in death and unbelief until I was severely rebuked, and in truth I was humbled every day by hunger and nakedness.
On the other hand, I did not proceed to Ireland of my own accord until I was almost giving up, but through this I was corrected by the Lord, and he prepared me …
Confessio
'See, the rank of bishop goes to you‘ … of which I was not worthy. But how did it come to him, shortly afterwards, to disgrace me publicly, in the presence of all, good and bad …
I will tell briefly how most holy God frequently delivered me, from slavery, and from the twelve trials with which my soul was threatened, from man traps as well, and from things I am not able to put into words.
...And many gifts were offered to me with weeping and tears, and I offended the donors ... endure insults from unbelievers ... that I might hear scandal of my travels, and endure many persecutions to the extent of prison ... and so that I might give up my free birthright for the advantage of others ...
Confessio
So, how is it that in Ireland, where they never had any knowledge of God but, always, until now, cherished idols and unclean things, they are lately become a people of the Lord … the sons of the Irish and the daughters of the chieftains are to be seen as monks and virgins of Christ.
And there was, besides, a most beautiful, blessed, native-born noble Irish woman of adult age whom I baptized; and a few days later she had reason to come to us to intimate that she had received a prophecy from a divine messenger advising her that she should become a virgin of Christ and she would draw nearer to God. Thanks be to God, six days from then, opportunely and most eagerly, she took the course that all virgins of God take, not with their fathers' consent but enduring the persecutions and deceitful hindrances of their parents.
Confessio
Notwithstanding that, their number increases, (we do not know the number of them that are so reborn) besides the widows, and those who practise self-denial. Those who are kept in slavery suffer the most. They endure terrors and constant threats, but the Lord has given grace to many of his handmaidens, for even though they are forbidden to do so, still they resolutely follow his example.
Confessio
And I gave back again to my Christian brethren and the virgins of Christ and the holy women the small unasked for gifts that they used to give me or some of their ornaments which they used to throw on the altar. And they would be offended with me because I did this. But in the hope of eternity, I safeguarded myself carefully in all things, so that they might not cheat me of my office of service on any pretext of dishonesty, and so that I should not in the smallest way provide any occasion for defamation or disparagement on the part of unbelievers.
Confessio
What is more, when I baptized so many thousands of people, did I hope for even half a jot from any of them? Tell me, and I will give it back to you. And when the Lord ordained clergy everywhere by my humble means, and I freely conferred office on them, if I asked any of them anywhere even for the price of one shoe, say so to my face and I will give it back ... And I went about among you, and everywhere for your sake, in danger, and as far as the outermost regions beyond which no one lived, and where no one had ever penetrated before, to baptize or to ordain clergy or to confirm people.
Confessio
From time to time I gave rewards to the kings, as well as making payments to their sons who travel with me; notwithstanding which, they seized me with my companions, and that day most avidly desired to kill me ... they plundered everything they found on us anyway, and fettered me in irons; and on the fourteenth day the Lord freed me from their power, and whatever they had of ours was given back to us for the sake of God on account of the indispensable friends whom we had made before.
Confessio
For the sun we see rises each day for us at his command, but it will never reign, neither will its splendour last, but all who worship it will come wretchedly to punishment. We, on the other hand, shall not die, who believe in and worship the true sun, Christ, who will never die, no more shall he die who has done Christ's will, but will abide for ever just as Christ abides for ever, who reigns with God the Father Almighty and with the Holy Spirit before the beginning of time and now and for ever and ever. Amen.
Letter To Coroticus 
I, Patrick, a sinner, unlearned, resident in Ireland, declare myself to be a bishop ... And so I live among barbarians, a stranger and exile for the love of God.
I have written ... these words, to be given, delivered, and sent to the soldiers of Coroticus; I do not say, to my fellow citizens, or to fellow citizens of the holy Romans, but to fellow citizens of the demons, because of their evil works. Like our enemies, they live in death, allies of the Irish and the apostate Picts. Dripping with blood, they welter in the blood of innocent Christians, whom I have begotten into the number for God and confirmed in Christ!
Letter To Coroticus 
The day after the newly baptized, anointed with chrism, in white garments had been slain — the fragrance was still on their foreheads when they were butchered and slaughtered with the sword by the above-mentioned people — I sent a letter with a holy presbyter whom I had taught from his childhood, clerics accompanying him, asking them to let us have some of the booty, and of the baptized they had made captives. They only jeered at them. Hence I do not know what to lament more: those who have been slain, or those whom they have taken captive, or those whom the devil has mightily ensnared. Together with him they will be slaves in Hell in an eternal punishment; for who commits sin is a slave and will be called a son of the devil.
... ravening wolves that "eat the people of the Lord as they eat bread!"
Letter To Coroticus 
... I was freeborn according to the flesh. I am the son of a decurion. But I sold my noble rank I am neither ashamed nor sorry for the good of others. Thus I am a servant in Christ to a foreign nation for the unspeakable glory of life everlasting which is in Christ Jesus our Lord.
And if my own people do not know me, a prophet has no honor in his own country .Perhaps we are not of the same fold and have not one and the same God as father, as is written: "He that is not with me, is against me, and he that gathers not with me, scatters." It is not right that one destroys, another builds up. I seek not the things that are mine.
It is not my grace, but God who has given this solicitude into my heart, to be one of His hunters or fishers whom God once foretold would come in the last days.
Letter To Coroticus 
I am hated. What shall I do, Lord? I am most despised. Look, Thy sheep around me are tom to pieces and driven away, and that by those robbers, by the orders of the hostile-minded Coroticus. Far from the love of God is a man who hands over Christians to the Picts and Scots. Ravening wolves have devoured the flock of the Lord, which in Ireland was indeed growing splendidly with the greatest care; and the sons and daughters of kings were monks and virgins of Christ — I cannot count their number. Wherefore, be not pleased with the wrong done to the just; even to hell it shall not please. Who of the saints would not shudder to be merry with such persons or to enjoy a meal with them? They have filled their houses with the spoils of dead Christians, they live on plunder. They do not know, the wretches, that what they offer their friends and sons as food is deadly poison, just as Eve did not understand that it was death she gave to her husband. So are all that do evil: they work death as their eternal punishment.
Letter To Coroticus 
This is the custom of the Roman Christians of Gaul: they send holy and able men to the Franks and other heathen with so many thousand solidi to ransom baptized captives. You prefer to kill and sell them to a foreign nation that has no knowledge of God. You betray the members of Christ as it were into a brothel.
Hence the Church mourns and laments her sons and daughters whom the sword has not yet slain, but who were removed and carried off to faraway lands, where sin abounds openly, grossly, impudently. There people who were freeborn have, been sold, Christians made slaves, and that, too, in the service of the abominable, wicked, and apostate Picts!
Letter To Coroticus 
"Without are dogs, and sorcerers,... and murderers; and liars and perjurers have their portion in the pool of everlasting fire."
Where, then, will Coroticus with his criminals, rebels against Christ, where will they see themselves, they who distribute baptized women as prizes — for a miserable temporal kingdom, which will pass away in a moment?
Earliest Christian Sites and Monuments?
The earliest churches in Ireland are hard to identify as they were of wood and may not have been different from other buildings.
The types of churches and ecclesiastical buildings that pre-date the introduction of the Romanesque architectural style (11th century), or at the very least overlap with it’s appearance include:
Wooden churches
Tomb shrines
Gallarus-type churches
Stone churches with timber roof and antae
Stone churches with a vaulted roof
Round towers
Ecclesiastical enclosures in towns
Armagh: ecclesiastical capital of Ireland.
Dublin
This is from John Rocques map of Dublin in the 1750s. The street pattern encloses St. Peters.
Dublin
This is a close up of the map. Is the east-west building St. Peters??
Dublin: St. Peters based on excavations.
Moyne, near Shrule, County Mayo
Moyne, near Shrule, County Mayo
Book of Kells
Depiction of a church.
But – is this the illustrators imaginative drawing or is it real?
Book of Kells
There are some early depictions of churches, such as this one from the Book of Kells, which are our main source for the earliest sites.
Shrines
Many relics of early saints were incased in shrines shaped like buildings (this one is from Emly) – are these similar to the early churches?
Clonmore
The Clonmore shrine is believed to be the oldest known example of Irish Christian metalwork.
Dates to the second half o the 7th century.
Also demonstrates that ‘Christian’ metalwork is a relatively late feature.

Early Churches
Other sources also hint at the shape of these early churches.
This is the South Cross at Monasterboice.
Early Churches
The top of the cross is often shaped like churches.
Early churches
The shapes of these churchbuildings are indicated in many places – such as the Emly shrine, the finial of the south cross at Monasterboice or the buildings described in the Hisperica Famina and the Life of St. Brigid.
Textual sources
A number of early texts (7th century AD) provide descriptions of churches that allow us to make some reconstruction of how they looked.
Vita secunda Sanctuae Brigidae
Hisperica Famina



Excavation?
A few examples of possible wooden churches have been excavated.
In general, all that survives are traces of a wooden structure at a known church site.
Their interpretation as churches is uncertain!
Church Island, Kerry
Derry,Down
Wooden structure pre-dates a church with projecting antae.
Again it is early – but is it a church??
Carnsore,Wexford
There was a wooden structure beneath a later church at Carnsore. It is proportionally similar to the later church. It was dated to 641-940 AD.
Early Churches
The real or re-constructed plans of these churches do not match the earliest stone churches – so they probably reflect styles of building of timber churches.
Timber Churches
Some were evidently quite large, as indicated by a grim entry in the Annals of Ulster for 850, which records the burning of 260 people in a wooden church at Trevet in county Meath.
The introduction of Stone Churches
One of the most fundamental changes that took place in Irish church architecture was the introduction of stone as the primary building material. The development of stone building was a slow process but also reflected the growing size and wealth of the communities.
Resistance to the use of stone might be seen as a preference for the more plentiful and easily worked wood as well as continued veneration of existing wooden buildings that accrued value through use and tradition.
Introduction of Stone Churches to Ireland
Contrary to the prevailing impression, the stone church - or 'daimhliag' - was not fireproof, since such buildings were generally covered by timber-framed roofs.
The occasional stone church existed in the pre-Viking period:
there was one at Duleek in the 7th century
And, another at Armagh in 789.
Outside major centers like Kells and Armagh, however, they remained rare until the 10th century.
It may be significant that the first stone church recorded in the annals was built at Armagh, the monastery which claimed to be the centre of Christian Ireland.
Stone Churches
The development of stone building probably evolved through a desire for greater status and prestige but also relied on the growing size and wealth of the community.
Further, stone buildings were more durable and, if not completely immune from the ravages of fire due to continued use of wooden roofs, there was certainly some improvement in the safety and reliability of the structures.
Early Stone Churches
The common characteristics of stone churches in major monasteries may be assessed according to a variety of criteria.
They were single cell structures, often with a length to breadth ratio of 3 (such as St Fecthins at Fore, Co. Westmeath, below)
Stone Churches with a 3:1 ratio
This is the cathedral at Glendalough – not the extent of the original cathedral rather than the 12th century extension).
Early Churches – windows?
Window design and the problem of glazing offers another point of interest. Windows tend to be very small, their heads either triangular or round-headed. In the latter case they are often cut from a single stone, rather than constructed as a genuine arch (the example here is from Gallarus).
There is no evidence, either from documentary or archaeological indications, for the use of glass but, given its use in Anglo-Saxon England, it is hard to believe that it was unknown in Ireland.
At the very least wooden shutters must have been essential in adverse weather.
Early Churches - Doorways
The west wall of the early churches invariably contained a lintelled doorway with inclined jambs, framed in some cases by an 'architrave' band projecting from the surface in thin relief.
Though deceptively simple in form, the doorways are built of well-dressed stone, robust and imposing in appearance.
Fine examples are found at Fore, St. Fechin's and St. Mary's Church at Glendalough. 
Fore, St. Fechin’s
Note the band in relief around the door – it is carved in the stone to retain the shape of the door, even though the stone is not the correct shapes.
St. Mary’s ChurchGlendalough
Note the angle of the jambs of the door and how the shape is cut into the stone.
Tomb Shrines
The earliest church like buildings are those often described as Tomb Shrines.
These are mortared church buildings located in a primary position at a church site.
These include examples such as St Ciarans in Clonmacnoise and St Declans at Ardmore.
Some have been investigated and samples of mortar from the structures were analysed and pieces of charcoal which were included in the mortar during manufacture have dated these Tomb Shrines to before 1000 AD.
No clear examples in the immediate vicinity of Dublin.
Inishcleraun, Co. Longford
Example of a Tomb Shrine.
Built of quite small limestone blocks, which are not typical of early churches.
Shows the difficulty in identifying these early sites.
St Declans Oratory, Ardmore, Co. Waterford
St Declans is another eary tomb shrine, although largely re-built.
Devenish, Co. FermanaghSt. Molaise House
Tomb shrine built as late as 12th century AD – showing they continuing being built to this date.
Gallarus-type churches
Only known from south-west.
Notoriously difficult to date. But probably later than 10th century.
Example on the left is Gallarus itself (before the site was cleaned up).
Gallarus
Doorway is similar to those at churches with antae.
Window has a hint of Romanesque (round-headed arch) – suggesting a date from the mid-11th century onwards.
Gallarus
Interior of buildings seems very dark – but this is an illusion – although little light penetrates, this allows for more strict control of light, aromas, noise etc to distinguish it clearly from the outside world.
May have been seen as a way of helping define the buildings as God’s house?
Unusual style of church.
Church Island, Kerry
Early Churches - Derry, Co. Down
We know from historical dates of some churches that they begin to appear in the 10th century AD.
We know from excavation that some are later than timber churches.
Stone churches
We have a strong tradition of building churches in mortared masonry from around the 10th century onwards (this is Kill of the Grange on the right).
Early Stone Churches – Dalkey Island
The main features of this type of stone church are – they are aligned east-west, as is traditional for christian churches.
The roof is not vaulted, but is made of timber.
Early Stone Churches – Dalkey Island
The walls are generally faced in stone with a clay or rubble core.
There are projections at either gable, called antae.
There is only a single room (i.e. the churches are unicameral).
Stone Churches and Liturgy
There was a preference for small churches, which did not allow for elaborate liturgical ceremonies within the building.
It is likely that some important ceremonies took place outside. The churches were not usually divided in separate sections, and the chancels visible today generally represent later additions.
Furnishings included an altar, shrines with relics of the ancient Irish saints, hanging crowns, as well as paintings, though none of the latter survive..
Ahenny, Co. Tipperary
These are the north cross (top) and south cross (bottom) at Ahenny at Kilclispin.
They are among the earliest high crosses that were manufactured and represent a translation into stone of a style of wood and metal crosses.
They are over 3 m in height.
They date to the late 8th to the early 9th century AD.
North CrossAhenny, Co. Tipperary
This is a panel decorated with enamel studs that would be attached to a wooden cross (from Antrim)
Not the position of the rivet holes.
North Cross (west face)Ahenny, Co. Tipperary
Or compare this example from the Ardagh chalice
Killamery, Co. Kilkenny
Note the position of the finial
These mimic the shape of churches.
What about the earlier capstones (e.g. Ahenny)??
Killamery, Co. Kilkenny
Dating High Crosses can be fairly straightforward.
Killamery contains the inscription: ‘OR DO MAELSECHNAILL’ [Pray for Maelsechnaill].
Maelsechnaill was High King from 846-862 AD.
Cross Slabs
Some examples of crosses carved on slab like stones (this example is from Killegar)

Cross Slabs
Their true function isn’t clear as they don’t always mark graves.
Some are upright, others lie flat (this example is from Whitechurch).
Rathdown Slabs
Decorated slabs: found only in South Dublin and Wicklow
Style is a mixture of Irish and Norse (Hiberno-Norse)
Bullaun Stones
Usually natural rocks or boulders with deliberate hollows.
Often found on ecclesiastical sites.
Their origin and date is obscure, but they are at least medieval in date.
The Church before the Vikings
This is a brief survey of the references to various abbeys in the Annals of Ulster before the first Viking raids (remember this is only one of the annals – and only references to the 8th century AD!!):
U710.2
The burning of Cell Dara.
U719.9
The killing of the community of Suibne in Ard Macha.

Before the Vikings
U723.1
The burning of Cluain Moccu Nóis.
U749.3
The burning of Cluain Ferta Brénainn.
U749.4
The burning of Cell Mór of Aedán son of Aengus.

Before the Vikings
U750.1
The burning of Fobar, and the burning of Domnach Pátraic.
U750.2
Death of Suairlech, bishop of Fobar.
U756.1
The burning of Bennchor the Great on St Patrick's Day [17th] March.

Before the Vikings
U760.8
A battle between the communities of Cluain and Biror in Móin Choise Blae.
U762.2
The killing of bishop Eóthigern by a priest in the oratory of Cell Dara. A great disturbance in Ard Macha on Quinquagesima day, in which Condálach son of Ailill fell.

Before the Vikings
U764.6
The battle of Argaman between the community of Cluain Moccu Nóis and the community of Dermag, in which fell Diarmait Dub son of Domnall, and Diglach son of Dub Lis, and two hundred men of the community of Dermag. Bresal, son of Murchad, emerged victor, with the community of Cluain.


Before the Vikings
U775.2
The burning of Ard Macha.
U775.3
The burning of Cell Dara.
U775.4
The burning of Glenn dá Locha.

Before the Vikings
U778.2
The burning of Cluain Moccu Nóis on the sixth of the Ides [10th] of July.
U779.4
The burning of Cell Dara on the third of the Ides [11th] of June.
U779.5
The burning of Cluain Mór Maedóc.
U779.6
The burning of Cell Deilge.
U783.6
A battle in Ferna Mór between the abbot and the steward, i.e. between Cathal and Fiannachtach.


How useful are the annals?
U735.6
A huge dragon was seen, with great thunder after it, at the end of autumn.
U746.2
Dragons were seen in the sky.
U749.9
Ships with their crews were seen in the air above Cluain Moccu Nóis.
Other hints of how abbeys function: Relics
U734.3
The bringing on tour of the relics of Peter, Paul and Patrick to fulfil the law; and the slaying of Coibdenach son of Flann grandson of Congal.
U743.11
The taking on tour of the relics of Trian of Cell Deilge; and the bolgach was rampant.
U776.5
The taking on tour of the relics of St Erc of Sláine and of the relics of Finnian of Cluain Iraird.
U784.9
The coming of the relics of Erc's son to the city of Tailtiu.

Travelling Relic shows
U785.2
The taking on tour of the relics of Ultán.
U790.5
The taking on tour of the relics of Caemgein and of Mo-Chua moccu Lugedon.
U789.17
Dishonouring of the staff of Jesus and relics of Patrick by Donnchad son of Domnall at Ráith Airthir at an assembly.
U793.5
The taking on tour of the relics of Tóla.

Relics
U818.4
Cuanu, abbot of Lugmad, went into exile into the lands of Mumu with the shrine of Mochta.
U818.5
Artrí, superior of Ard Macha, went to Connacht with the shrine of Patrick.
U819.8
At Ard Macha Whitsun 5 June was not publicly celebrated nor the shrine taken on tour; and there was a disturbance in which the son of Echaid son of Fiachna fell.
When the Vikings appear…
U798.2
The burning of Inis Pátraic by the heathens, and they took the cattle-tribute of the territories, and broke the shrine of Do-Chonna, and also made great incursions both in Ireland and in Alba.
U800.6
The placing of the relics of Conlaed in a shrine of gold and silver.
U801.1
The placing of the relics of Rónán son of Berach in a gold and silver casket.
Offices performed by the abbots
U804.7
A meeting of the synods of the Uí Néill in Dún Cuair, presided over by Connmach, abbot of Ard Macha.
U804.8
This year, moreover, the clerics of Ireland were freed by Aed Oirdnide, at the behest of Fothad of the Canon, from the obligation of attendance on expeditions and hostings.
Offices performed by the abbots
U780.12
A congress of the synods of Uí Néill and Laigin, in the town of Temair, at which were present many anchorites and scribes, led by Dubliter.
U811.2
The fair of Tailtiu was prevented from being held on Saturday under the aegis of Aed son of Niall, neither horse nor chariot arriving there. It was the community of Tamlacht who caused the boycott after the Uí Néill had violated the sanctuary of Tamlacht of Mael Ruain; and many gifts were subsequently made to the community of Tamlacht.

And after the Vikings…
U817.7
Mael Dúin son of Cenn Faelad, superior of Ráith Both, a member of Colum Cille's community, was slain.
U817.8
Colum Cille's community went to Temair to excommunicate Aed.
U831.5
The fair of Tailtiu was disturbed at the platforms owing to dissension over the shrine of MacCuilinn and the halidoms of Patrick, and many died as a result.

And after the Vikings…
U832.1
The first plundering of Ard Macha by the heathens three times in one month.
U832.2
The plundering of Mucnám, Lugbad, Uí Méith, Druim Moccu Blae, and other churches.
U832.3
The plundering of Dam Liac and the sept of the Cianacht with all their churches by the heathens.
U832.4
Ailill son of Colgu was taken captive by the heathens.
And after the Vikings….
U832.5
Tuathal son of Feradach was taken away by the heathens, and Adamnán's shrine from Domnach Maigen.
U832.6
Ráith Luraig and Connaire were plundered by the heathens.
U833.5
Cluain Dolcáin was plundered by the heathens
U833.6
Cellach son of Bran routed the community of Cell Dara in a battle in their monastery, many being killed, on St. John's day in the autumn 29 Aug..
Some references to size…
U806.8
The community of Í, to the number of sixty-eight, was killed by the heathens.
U817.5
Cathal son of Dúnlang and the community of Tech Munna won a battle against the community of Ferna, in which four hundred were slain.