As Ireland takes over the presidency of the Council of the European Union on July 1 it may be worth reminding ourselves that the origin of the European Union goes back to the Treaty of Rome, signed in 1957, which created a common market among the six founding members, Belgium, France, Italy, Luxembourg, the Netherlands and West Germany. Ireland, Britain and Denmark later joined this European Economic Community (EEC) in 1973. This event can doubtless be viewed as a transformative event for the post-colonial Republic of Ireland which arguably allowed it to emerge economically from an over-reliance on Britain as an export market. Some might also argue that it allowed Ireland to slowly break out of cultural isolation dominated by the anglosphere, although the position of the Irish Language as the vernacular in Irish speaking areas (Gaeltacht) has actually further weakened since our joining the EEC (the percentage of Irish speakers had decreased: see cso.ie), even if legal protections for the language were admirably strengthened significantly by means of the Official Languages Act of 2003.

In any case, Ireland’s associations with Rome, and continental Europe in general, are long and deep since the predominance of Christianity in Ireland with the arrival of Saint Patrick in the 5th century. This, of course, was very much reciprocated by the significant role played by Irish missionary clerics in the reintroduction of Latin learning and Classical culture to much of western Europe subsequent to the collapse of the Roman empire. We need only remind ourselves of locations on the European mainland that have patron saints of Irish origin: Sankt Gallen, Switzerland (see Dictionary of Irish Biography s.n. Gallus (Gall)); Sankt Kilian in Würzburg, Germany (see Dictionary of Irish Biography s.n. Kilian (Cilian)); and the less well-known San Frediano in Lucca, Italy. Even the word for the horsedrawn coaches so ubiquitous in Vienna, der Fiaker, is derived from Saint Fiacrius (Fiachra), an Irish hermit monk who gave his name to Saint Fiacre in Brittany ((see Dictionary of Irish Biography s.n. Fiacre (Fiachra)) ─ he is considered the patron saint of gardeners and taxi-drivers, whence der Fiaker “cab -horse-drawn vehicle” (see leo.org). Then, we have John Scottus Eriugena, one of the more famous Irish theologians of the 9th century who was linked to centres of learning in the area of Reim, Soissons, Laon, and the palace of Charles the Bald at Compiègne who himself became Emperor of the Holy Roman Empire (see Dictionary of Irish Biography s.n. John Scottus Eriugena). That said, there is probably no more famous among the Irish missionaries who headed to mainland Europe than Saint Columbanus (Colmán), the founder of monasteries at numerous locations in France (Luxeuil), Austria (Bregenz) and Italy (Bobbio), among others (see Dictionary of Irish Biography s.n. Columbanus (Colmán, Columba)) .

Be that as it may, the introduction of Christianity to Ireland through the Latin Church brought many loanwords associated with it and its culture into the Irish language. Some of these, such as sagart ‘priest’ (Lat. sacerdos), easpag ‘bishop’ (Lat. episcopus), teampall ‘church’ (Lat. templum) and cill ‘cell, church’ (Lat. cella), are readily recognisable, but others such as that which lies behind the placename Baslick in County Roscommon are much less obvious at first sight. In any case, given the importance of the Treaty of Rome in Ireland’s recent past, and no doubt its future, along with the historical importance of Irish Christian missionaries in early medieval Europe, we will look at some of the Irish placenames that contain references to Rome and Romans, even if they are not particularly numerous.

Kilnarovanagh / Cill na Rómhánach “the church of the Romans” (logainm.ie #23189) northwest of Killarney in County Kerry refers to an ecclesiastical foundation which lay, according to one account, in a ring-fort called ‘Lisnarovanagh’, doubtless from Lios na Rómhánach “the ring-fort of the Romans”, although other locations in the townland have been suggested (see heritagedata.map KE057-051002). A second townland of exactly the same name, Cill na Rómhánach “the church of the Romans” (logainm.ie #11501), is located south of Macroom in County Cork, and this most likely refers to the site of the ancient burial ground recorded here (see heritagedata.map CO083-007). It has been suggested that this placename may reflect adherence of the clerics at that site to the Roman method of calculating Easter rather than that of the native Irish church which originally used a different method (ibid.).

There are no ruins recorded at Roman Island / Oileán na Rómhánach ‘the island of the Romans’ (logainm.ie #37588) next to Westport in County Mayo, and the reason for it name remains a mystery. In the case of Tobernarova / Tobar na Róimhe ‘the well of Rome’ (logainm.ie #1415373) in the townland of Oolahills East the name refers not to Romans, but to the name of the city itself. Little is known of its origin, but it was recorded as a ‘holy well’ in the archaeological inventory (see heritagedata.map LI025-023), and a local tradition of it being a holy well was recorded in the Ordnance Survey Name Book, along with a charming explanation as to the origin of the name:

This little well, which is regarded as sacred by the peasantry, is about 18 inches deep, 12 inches wide at its mouth, and 24 inches wide at the bottom. It is curiously formed by nature in a solid rock, having always a depth of 6 inches of water in it, and it is said that neither the greatest drought nor the heaviest rainfall decreases or fills it. Its formation, as told by the natives is as follows: The family of Oola Castle lacked water and appealed to the Pope, who consecrated a bottle of water for them. The property of this water was that, when poured on the spot where is now the well, a well of excellent water appeared, rendering enough at all times, though not supplied from any other source. The people also affirm that the water of this well cannot be made to boil by any heat. (see ibid.)

In County Roscommon we have Rathnarovanagh / Ráth na Rómhánach “the ring-fort of the Romans” (logainm.ie #43035). This is attested as (genitive) ‘Ratha na Romanach’ in the Annals of Connacht (1248), when ‘Fedlimid mac Cathail Crobdeirg’ gave this townland to the canons of the parish of Kilmore … ‘at the bidding an entreaty of Tadc O Mannachain [Tadhg Ó Manacháin], in honour of Mary and Augustine’. (Fedlimid mac Cathail Crobdeirg do thabairt Ratha na Romanach do chananchaib Cilli Mori … tre impide Taidc h. Mannachan, i n-onoir Mure & Augustin’. It is particularly interesting to note that there are no ecclesiastical remains recorded in this townland, so perhaps it was the dedication to Saint Augustine, a giant of the Latin Church, that gave this townland its name in the first instance. That said, Rathnarovanagh / Ráth na Rómhánach has been equated with defunct Dumha na Rómhánach “the mound of the Romans” (see dias - onomasticon #23282) where the burial of the son of the O’Conor Don was recorded at ‘tempall dúmha na Romhanach’ “the church of Dumha na Rómhánach (‘the mound of the Romans’)” in 1582 (Mac Ui Concobair Duinn .i. Toirrdhelbach mac Diarmada mic Cairbri dég, ocus a adnacal a t-tempall dúmha na Romhanach: ALC ii 1582.24). Should this identification be correct, the reference to “the church of Dumha na Rómhánach” implies that there was indeed a church in Rathnarovanagh / Ráth na Rómhánach right into the late medieval period. Another church with apparent ‘Roman’ associations in the environs of County Roscommon was at ‘Kilnarounanak’ (leg. Kilnaromanak), possibly from Cill na Rómhánach “the church of the Romans”, which was recorded in papal taxation records for the beginning of the 14th century for the diocese of Elphin (Calendar of Documents relating to Ireland, 1302-1307, ed. H.S. Sweetman). Unfortunately, its location remains unclear.

Elsewhere in the country we also have ‘Tech na Rómánach’ [Teach na Rómhánach] ‘the (religious) house of the Romans” (see dias-onomasticon) in today’s County Wicklow. This has been tentatively identified with Tigroney / Teach gCróinín (ibid.), but this is extremely doubtful as the evidence for Tigrony (logainm.ie. #55338) is not in keeping with derivation from Teach na Rómhánach.

Remaining on the theme of Rome and Romans, should one be lucky enough to visit Rome, there is little doubt that for many the utterly impressive Saint Peter’s Basilica in the Vatican City leaves an indelible mark in one’s memory. It’s unlikely, however, that many know of our very own basilica here in Ireland. The townland of Baslick / Baislic (logainm.ie #2056) in County Roscommon is an exceptionally rare Irish example of a placename deriving from Latin basilica (OIr. baislec < Latin basilica; see Historical Dictionary of Gaelic Placenames, Facsicle 2 s.v. Baisleac). The ecclesiastical foundation here, long a ruin, was according to Irish literature, very much connected with the Patrician tradition in early Ireland, it being a church of Soicheall, a protégé of Patrick himself (see: P. Ó Riain, A Dictionary of Irish Saints; C. Doherty, ‘The basilica in Early Ireland’, Peritia 3 (1984)). Little remains of this once-important foundation, but it still serves as an incredibly scenic graveyard for the locals.

Baslick / Baislic (Photo:© Mary Timoney)

Finally, the Latin word basilica also lies behind one other townland name in Ireland, namely Baslickaun / Baisleacán “little church (basilica)” (logainm.ie # 22209) next to Waterville in County Kerry. Baisleacán is a diminutive form of baisleac (< Lat. basilica) (see Historical Dictionary of Gaelic Placenames, Facsicle 2 s.v.v. Baisleac, Baisleacán). In regard to the basilica in question, that was likely the ecclesiastical remains recorded next to a burial ground, stone cross and possible beehive huts that are located in this townland (see heritagedata.maps KE098-049002/003-5). That said, a local explanation recorded in 1946 states that ‘there is a cave in this townland which in the olden days was called ‘an bhaislic’ or baislica – the only Greek name in Ireland that used be said’. It seems, then, that at least for some the name Baisleacán “little church (basilica)” had transferred from the ancient ecclesiastical site itself to a basilica or grotto-like natural feature in the landscape. Some might say that this reinterpretation somewhat parallels the Treaty of Rome ─ it has morphed from a body which created a common market among the six sovereign founding member states, to one with twenty seven member states, almost unrecognisable from the original.

(Conchubhar Ó Crualaoich & Justin Ó Gliasáin)

A visitor to the Galway Gaeltacht at this time of the year might be struck by the sight of blazing bonfires on the night of 23rd June, the eve of St. John’s feast-day. In Ireland, these mid-summer fires appear to have been transferred from the ancient May festival of Bealtaine (see Kay Muhr, ‘Bealtaine in Irish and Scottish Place-Names’, Journal of Scottish Name Studies 10). It is notable that the saint celebrated on the night of 23rd/24th June, Saint John the Baptist – Eoin Baiste in Irish – does not feature in the Martyrology of Donegal (see Felire na Naomh nÉrennach), the 17th-century version of the ecclesiastical calendar of native saints. Note also that parishes dedicated to Saint John are found for the most part in areas heavily colonized by the Anglo-Normans. Witness Saint John’s / Paróiste Eoin in Cos. Dublin, Kildare, Kilkenny, Laois, Limerick, Wexford, and Waterford (see logainm.ie). The parish of Teach Eoin ‘Saint John’s (religious) house’ (logainm.ie #2112) in Co. Roscommon, called Saint John’s in English, can also be traced to Anglo-Norman settlement in the area, as can Teampall Eoin ‘Saint John’s church’ (logainm.ie #2147) in Sligo Town, and Templeowen / Teampall Eoin (logainm.ie #3548) at Tullow in Co. Carlow refers to a friary founded in 1314 by Simon Lumbard and Hugh Talun (see Historic Environment Viewer: CW008-045001).

Of the placenames commemorating this saint, the ones containing the element cill ‘church’ are perhaps the most interesting, such as the parish of Killone / Cill Eoin ‘the church of Saint John’ (logainm.ie #485) near Ennis in Co. Clare. The generic element cill ‘church, cell’ usually denotes an ecclesiastical site of some antiquity (see Pádraig Ó Cearbhaill, Logainmneacha na hÉireann II: Cill i logainmneacha Co. Thiobraid Árann (2007) lch.2), but the example in Co. Clare refers to an Augustian foundation that certainly post-dates the Anglo-Norman invasion. There are other attested examples of Cill Eoin ‘the church of Saint John’ in Cos. Cork, Down, Galway and Waterford, easily confused with the slightly more common Cill Eoghain ‘the church of Saint Eoghan’, commemorating a native saint. Note that these two placenames are homophonous in later Modern Irish and we are often reliant on secondary evidence, such as patron dates, to identify the original Irish precursor. (As to the official anglicized spellings, based on the information gathered by the Irish scholars at the Topographical Department, the Ordnance Survey standardized Cill Eoin to Killone and Cill Eoghain to Killowen wherever they could, but later research sometimes shows their analysis to have been incorrect.)

(Note in passing that the saint’s full title was used in the Irish name of the townland Baptistgrange / Gráinseach Eoin Baiste ‘the grange of John the Baptist’ (logainm.ie #47624) in Co. Tipperary: ‘grainseach Eóin Baiste’ (1840), another placename of probable Anglo-Norman origin.)

The proliferation of Anglo-Norman dedications does not necessarily mean that Saint John the Baptist was neglected by the Irish prior to the invasion. We have some good onomastic evidence to the contrary. Although omitted from the 17th-century martyrology mentioned above, we should note that Eoin (Saint John the Baptist) is mentioned in the earlier Irish calendars: ‘Ríg-gein Iohain baptaist…’ in The Martryology of Oengus the Culdee/Félire Óengusso Céili Dé [24th July, recte June]. (As mentioned before, Irish Eoin is a borrowing from Biblical Latin Joannes, in contrast to the later borrowings Seon and Seán from the Anglo-Normans, through English John and Norman French Jehan, respectively.) But of course a mere mention in the early calendar is not in itself evidence of an Irish cult of Saint John, as many other non-Irish saints who were never venerated in Ireland are included in the same source. Stronger evidence is found in the form of the surname Ó Maoileoin ‘descendant of the follower of St. John’ (now generally anglicized Malone). The significance is that the prefix Ó (Mid.Ir. Úa) ‘descendant of’ (originally meaning ‘grandson of’) was not productive in Irish surnames after the arrival of the Anglo-Normans. (Native surnames coined after the invasion use the prefix mac ‘descendant of’, originally ‘son of’, or no prefix at all, e.g. Mac Seáin [anglic. McShane], Caomhánach [anglic. Cavanagh/Kavanagh].) Therefore, the existence of the surname Ó Maoileoin ‘descendant of the follower of Saint John’ points to veneration of John the Baptist in Gaelic society before the arrival of the Anglo-Normans. The underlying personal name is of course Maoileoin [Mid.Ir. Mael Eóin] (cf. eDIL s.v. 3 Mael (c); cf. ‘Maoileoin, epscop acus angcoiri’ [Maoileoin, bishop and anchorite] in the Martyrology of Donegal (20th October)).

Woulfe also notes ‘a distinguished family of ecclesiastics of Clonmacnoise, of which several O’Malones were abbots and bishops’ (SGG s.v. Ó Maoileóin). Members of the Ó Maoileoin family also crop up as clerics in other places: they were undoubtedly active in the dioceses of Clonfert / Cluain Fearta, Killaloe / Cill Dálua and Tuam / Tuaim, with other possible examples (see Calendar of Papal Registers, passim). Some of these references mention papal dispensations given to the offspring of unions between a priest and an unmarried woman. As mentioned in previous notes, the frequency with which these types of dispensations were issued in Ireland implies that the office of priesthood within the Gaelic Church was regularly passed from father to son. This led to the creation of ‘clerical families’ which persisted in Ireland long after celibacy had become official policy in the rest of the Church. This tradition seems to have survived into the late medieval and early modern period, only coming to an end with the destruction of Gaelic society in the 16th and early 17th centuries. Take for instance a papal letter dated January 1412, concerning the promotion of a clerk, Donald Omulluyn [Dónall Ó Maoileoin] of the diocese of Killaloe, ‘to all, even holy orders and hold a benefice … of Castro Conayng’ [Castleconnell / Caisleán Uí Chonaill (logainm.ie #31374)]. This Donald / Dónall had only lately received papal dispensation as the son of a priest and an unmarried woman (Calendar of Papal Registers VI, pp.254–270). Another such dispensation was given to John Omuleoyn [Seán/Eoin(?) Ó Maoileoin], a priest of the diocese of Tuam, before he received a promotion to the rectory of ‘Magcarnan’ [Moycarn / Maigh Charnáin (logainm.ie #217)] in 1422 (Calendar of Papal Registers VII pp.228–229). The vacancy had arisen upon the death of one Maurianus Omuleoyn, and it is not impossible that this was John’s own father! (The Latinate form Maurianus/Marianus, which was popular enough among Irish clerics in the late medieval period, probably represents Irish Maolmhuire [Mid.Ir. Mael Muire] ‘follower of the Virgin Mary’ in this case. Note that it was also used to refer to Mairín Ó Briain (†1236), archbishop of Cashel (AIF anno 1238), whose Irish (religous) name is a direct diminutive of Muire [earlier Maire] ‘the Virgin Mary’.)

As we have mentioned in earlier notes, recent research has shown – somewhat counterintuitively – that native Irish surnames are not very common in Irish townland names. Those surnames that do occur generally refer to families with a professional pedigree – clerical, legal, literary, etc. – who received better terms of tenure than other Gaelic families. (See C. Ó Crualaoich, ‘Townland and Defunct Placenames in Sligo: Evidence for Surnames in the Historical Forms of Townland and other Placenames’ (Part I)’, in Sligo Field Club Journal, 3 (2017); (Part II), in Sligo Field Club Journal, 4 (2019).) Therefore it should come as no surprise that a surname with the ecclesiastical pedigree of Ó Maoileoin should be found in the townland names Ballyvelone in Co. Cork and Ballymalone in Co. Clare, both of which derive from Baile Uí Mhaoileoin ‘the town(land) of Ó Maoileoin’. It is likely that the families involved were granted those lands on the basis of their professional status.

(Conchubhar Ó Crualaoich & Aindí Mac Giolla Chomhghaill)