text:
Olafr Godredsson
|Óláfr Guðrøðarson
|King of the Isles
Óláfr's name and title as it appears on folio 35v. of the Chronicle of Mann: "Olavus rex".[1]
|c.1112/1113 – 1153
|29 June 1153
|sons Guðrøðr, Rögnvaldr, Lögmaðr, and Haraldr; several daughters including Ragnhildr
|Crovan dynasty
|Gofraid Crobán
Óláfr Guðrøðarson (died 1153)[note 1] was a mid twelfth-century King of the Isles. As a younger son of Gofraid Crobán, King of Dublin and the Isles, Óláfr witnessed a vicious power struggle between his two elder brothers in the aftermath of their father's death. At some point, the young Óláfr was entrusted to the care of Henry I, King of England; and like contemporaneous Scottish rulers, Óláfr appears to have been a protégé of the English king. As King of the Isles, Óláfr contracted marital alliances with neighbouring maritime rulers; he appears to have conducted successful military operations to reclaim the northern-most territories once controlled by his father, but may have witnessed the loss of lands in Galloway as well. Óláfr was a reformer and moderniser of his realm, but his four-decade reign ended in abrupt disaster when he was assassinated by three nephews in 1153. Following the ensuing power struggle, Óláfr's son Guðrøðr overcame the kin-slayers, and assumed the kingship of the Kingdom of the Isles.
The Isles—an archipelagic region roughly incorporating the Hebrides and Mann[note 2]—was ruled by Gofraid Crobán for over two decades until his death in 1095, whereupon his eldest son Lögmaðr assumed control. Warring soon broke out between factions supporting Lögmaðr's younger brother Haraldr, which led to the intervention and encroachment of Irish power into the region. After a short period of Irish domination, the region lapsed into further conflict which was capitalised on by Magnús Óláfsson, King of Norway, who led two military campaigns throughout the Isles and surrounding Irish Sea region at about the turn of the twelfth-century. Magnús dominated these regions until his death in 1103, whereupon control of the Isles appears to have fragmented into chaos once again.
Rather than allow ambitious Irish powers fill the power vacuum, Henry I appears to have installed Óláfr on the throne in about 1112 or 1113. In fact, Óláfr is recorded to have spent his youth at Henry I's court, and Óláfr's later religious foundations reveal that he was greatly influenced by his English upbringing. In the second quarter of the eleventh-century, Óláfr founded Rushen Abbey, a reformed religious house on Mann. He further oversaw the formation of the Diocese of the Isles, the territorial extent of which appears to reveal the boundaries of his realm. Óláfr is recorded to have had at least two wives: Ingibjörg, daughter of Hákon Pálsson, Earl of Orkney; and Affraic, daughter of Fergus, Lord of Galloway. His marriage to the latter appears to have taken place in about the 1130s; not long afterwards, one of Óláfr's daughters married Somairle mac Gilla Brigte, Lord of Argyll.
In 1152, Óláfr's son Guðrøðr travelled to Norway and rendered homage to Ingi Haraldsson, King of Norway. At about this time, the Diocese of the Isles was incorporated within the recently elevated ecclesiastical province of Nidaros, in a move which strengthened Norwegian links with the Isles. Meanwhile, during Guðrøðr's absence from the Isles, three sons of Haraldr confronted Óláfr, and demanded a share of the kingdom before slaying him. Although the three men appear to have taken significant steps to counter military intervention from Galloway, they were soon after crushed by Guðrøðr, who returned to the region enstrengthened by Norwegian military might.
A member of the Crovan dynasty, Óláfr was a younger son of the family's eponymous founder Gofraid Crobán, King of Dublin and the Isles (d. 1095), a man whose origins are uncertain.[13][note 3] Óláfr's father may have been either a son,[19] nephew,[20] or brother of Ívarr Haraldsson, King of Dublin (d. 1054);[21] as such, Gofraid Crobán was likely a descendant of Óláfr kváran, King of Northumbria and Dublin (d. 981), and a member of the Uí Ímair.[22] Following the disastrous Battle of Stamford Bridge in 1066, Gofraid Crobán appears to have arrived on Mann, at the court of Gofraid mac Sitriuc, King of the Isles. The latter, likely a distant Uí Ímair kinsman, died in about 1070, and was succeeded by his son, Fingal. In about 1079, Gofraid Crobán appears to have succeeded Fingal, possibly after the latter's death.[23] In 1091, Gofraid Crobán successfully gained the kingship of Dublin.[24] Three years later, he was forced from Ireland altogether by Muirchertach Ua Briain, King of Munster (d. 1119). In fact, Ua Briain appears to have driven Gofraid Crobán from Mann as well, since the latter died on Islay the following year, in 1095.[25] Gofraid Crobán's eldest son, Lögmaðr, succeeded to the kingship of the Isles. He was, however, opposed by his younger brother, Haraldr, before the latter was captured, blinded, and castrated.[26]
By 1096, Lögmaðr appears to have faced further opposition, this time in the form of a faction supporting Óláfr, his youngest brother. The dissidents turned to Ua Briain, whose recent conquest of Dublin gave him control of that kingdom's dominating naval forces.[27] If the Chronicle of Mann is to be believed, Óláfr's supporters petitioned Ua Briain to provide a regent from his own kin to govern the Isles, until Óláfr was old enough to assume control himself.[28] In fact, such an appeal may well have been a condition of Ua Briain's involvement, rather than a request.[29] Whatever the case, the chronicle indicates that Ua Briain installed his nephew, Domnall mac Taidc, on Mann.[28] Although Domnall had previously opposed Ua Briain over the kingship of Munster, he had strong familial connections to the Isles, as a maternal-grandson of Echmarcach mac Ragnaill, King of Dublin and the Isles (d. 1064 or 1065).[29] Regardless, the death of Domnall's brother, Amlaíb, recorded in the Annals of the Four Masters in 1096, suggests that the meic Taidc faced opposition in the Isles, possibly from the supporters of Lögmaðr.[30] Domnall's reign appears to have been brief. The chronicle's account of warfare on the island, in about 1097–1098, fails to mention him at all, which could be evidence that he had lost control by then.[31]
Probably late in 1097, Magnús Óláfsson, King of Norway (d. 1103) turned his attention towards the Isles, and sent a certain Ingimundr into the region to take control. Unfortunately for Magnús, Ingimundr was soon after slain on Lewis by leading Islesmen.[32] The following year Magnús took matters into his own hands, and led an invasion-fleet of his into the area.[33] As the invaders successfully carved their way through the Isles towards Mann, several saga accounts record that Lögmaðr was captured by the Norwegian king.[34] From Mann, the Norwegians campaigned against the English in Anglesey. Although Heimskringla places this particular episode in the context of Norwegian conquest, it is likely that Magnús had merely assumed the same protector role that Gofraid Crobán had once filled with Gruffudd ap Cynan, King of Gwynedd (d. 1137).[35] Magnús gained the submission of Galloway,[36] and may have consolidated his campaign through a treaty with Edgar, King of Scotland (d. 1107).[37][note 4]
Magnús overwintered in the Isles, and left for Norway in the summer; he made his return to the region, nearly four years later, in 1102 or 1103.[38] After establishing himself on Mann, Magnús entered into an marital alliance with Ua Briain, formalised through a marriage between Magnús's young son, Sigurðr (d. 1130), and a daughter of Ua Briain. The fact that Magnús intended to return to Norway reveals that Ua Briain benefited to most from the arraignment, although the alliance appears to have bound the kings against a common enemy in the region, Domnall Mac Lochlainn, King of Cenél nEógain (d. 1121).[39][note 5] Unfortunately for Ua Briain, and his long-term ambitions in the Isles, Magnús was slain in Ulster in 1103, and Sigurðr immediately repudiated his bride and returned to Norway.[40] Although Ua Briain was able to regain control of Dublin and still had held considerable influence in the Isles, Magnús' death left a vacuum which neither Ua Briain nor Mac Lochlainn could fill.[39][note 6]
Restoration of the Crovan dynasty[edit]
If the Chronicle of Mann is to be believed, at one point Lögmaðr repented for the cruelty he had inflicted upon Haraldr, and resigned the kingdom before setting off for Jerusalem where he died. The particular terminology employed in this account suggests that Lögmaðr participated in a crusade.[43] One possibility is that Lögmaðr took part in the First Crusade of 1096–1099, and that his participation in this enterprise took place as a consequence of being captured and expelled from the Isles during Magnús first campaign.[44] Another possibility is that Lögmaðr gained some form of control in the Isles following Magnús' death, and that Lögmaðr took part in the Norwegian Crusade of 1107–1110. In fact, Sigurðr is known to have taken part in this enterprise, and Lögmaðr may have joined Sigurðr when the latter overwintered at the court of Henry I, King of England (d. 1135), late in 1107 whilst en route to the Holy Land.[45][note 8] If Lögmaðr and Sigurðr indeed rendezvoused at the English court, it may well have been at this point that Óláfr was entrusted to the safekeeping of the English king, since the chronicle states that Óláfr spent some of his youth at the English court.[48]
According to English chronicler Symeon of Durham (d. c. 1128), Alexander I, King of Scotland (d. 1124) struggled to maintain control of his kingdom.[49] One region which may have caused the Scots some concern was the Isles. In 1111, Domnall mac Taidc seized the kingship of the region, possibly with the aid of Mac Lochlainn, Ua Briain's northern opponent. This encroachment of competing Irish factions into the Isles may well have been as unpalatable to the English and Scots as the power vacuum left in the wake of Magnús' demise. Since the chronicle records that Óláfr's reign lasted forty years, his accession to the kingship of the Isles dates to about 1112 or 1113.[50] Óláfr's return to the Isles from England at this time, therefore, appears to have been the work of Henry I,[51] who would have likely welcomed a steadfast dependent in control a region of strategic importance. Although the English and Scottish kings were certainly at odds over Cumbria at about this time, it is likely that they would have cooperated to combat the extension of Uí Briain and meic Lochlainn influence in the Isles. In fact, the Scottish king's participation in English expedition of 1114 against Gruffudd, a man associated with Ua Briain, may have been undertaken in this context.[52]
Ecclesiastical reforms[edit]
At Henry's court, Óláfr would have likely met and befriended the future David I, King of Scotland (d. 1153), and would have been exposed to Henry I's efforts to reform the English Church.[58][note 10] Although Óláfr's stay at Henry's court predated the arrival of the Savignac and Cisterian orders in England, Óláfr's experiences in England clearly influenced his decision to introduce reformed monastic orders into his own realm.[58] In fact, the ecclesiastical actions of Óláfr's Scottish contemporaries—David I, and his predeccessing brother, Alexander I—were similarly influenced by their time spent in England.[60] Óláfr's interest in religious reform is alluded to in the Chronicle of Mann, which states that "he was devout and enthusiastic in matters of religion and was welcome both to God and men ...".[61]
The ecclesiastical jurisdiction within Óláfr's kingdom was the Diocese of the Isles. Little is known of its early history, although its origins may well lie with the Uí Ímair imperium.[62] By the time of Óláfr's reign, the Diocese of the Isles appears to have encompassed the islands that had once been claimed by Magnús,[63][note 11] and may well have included territory in western Galloway.[66] In a letter that appears to date to about 1113, the start of his reign, Óláfr presented an unnamed bishop for consecration to an Archbishop of York, most likely either archbishop Thomas (d. 1114), or the Thomas' successor, Thurstan (d. 1140).[67] No consecration is recorded in English sources, and Óláfr's candidate is not recorded in the chronicle.[68] In about 1134, Óláfr founded Rushen Abbey on Mann. As a Savignac daughter house of nearby Furness Abbey (seated just across the Irish Sea in Lancashire), Rushen Abbey was the first reformed house in the Isles,[69][note 12] and its foundation partly evidences the importance of links between Mann and northern England.[71] The abbey's foundation charter reveals that Óláfr granted the monks of Furness Abbey the right to elect the Bishop of the Isles,[72] a provision that further emphasised Óláfr's royal prerogative.[73] The charter implies that episcopal authority within his realm had fallen to outsiders, and expresses the king's desire that the Isles be administered by its own bishop. This appears to suggest that the former diocesan bishop, Hamond, died several years previous, and that a period of vacancy ensued in which neighbouring bishops took up the slack.[74] The re-establishment of the Diocese of Whithorn in 1128, may have been undertaken in this context, and may also signal the loss of western Galloway from the Kingdom of the Isles.[75]
In a letter that likely dates not long after his foundation, Óláfr wrote to Thurstan, and confirmed the candidate elected by the monks of Furness.[76] Hamond's successor appears to have been the shadowy Wimund, Bishop of the Isles (fl. c.1130–c.1150).[77] As a monk of Furness Abbey, Wimund likely relocated to Mann in the context of Óláfr's foundation of Rushen Abbey. Elected as Bishop of the Isles by his peers at Furness,[78] Wimund was likely consecrated by Thurstan.[77] Wimund appears to have used his elevated position to violently seek the inheritance of an Earl of Moray in the late 1140s. Wimund's warring against the Scots eventually forced David I to cede him lands near Furness, before his capture and mutilation in 1152.[78] It is probable that Wimund's campaigning led to the abandonment of his diocesan see.[77] A letter from Óláfr to the chapter of York suggests that the king unsuccessfully attempted to have a replacement, a certain Nicholas, consecrated by Robert de Ghent, Dean of York (d. c.1158),[79] possibly in the years between the 1147 deposition of William fitz Herbert, Archbishop of York (d. 1154), and the 1152 consecration of Henry Murdac, Archbishop of York (d. 1153).[80] Óláfr's inability to have his man consecrated may have been due to the Wimund episode being unresolved at the time.[77] In 1152, Henry Murdac consecrated John, a Norman monk, as Bishop of the Isles.[81] The fact that the chronicle fails to record John amongst other diocesan bishops appears to suggest that he was an unacceptable candidate to Óláfr and the Islesmen, and never occupied his see.[82]
A significant event begun during Óláfr's reign was the establishment of a Norwegian ecclesiastical province centred in Nidaros.[83] In 1152, papal legate Nicholas Breakspear, Cardinal-Bishop of Albano (d. 1159) was sent to Scandinavia to create Norwegian and Swedish ecclesiastical provinces, further extending the papacy's authority into the northern European periphery.[84] Eventually this province, under the authority of the archbishops of Nidaros, encompassed eleven dioceses within and outwith mainland Norway—one being the Diocese of the Isles.[84][note 13] Breakspear's success in Nidaros took place at about the same time that Guðrøðr visited the court of Ingi Haraldsson, King of Norway (d. 1161). The incorporation of the Isles into the Norwegian province, therefore, may have been connected to Guðrøðr's visit; and may have been related to a perceived threat of the Archdiocese of Dublin, founded in 1152.[86] The establishment of the Norwegian province bound outlying Norse territories closer to Norwegian royal power.[84] In effect, the political reality of Óláfr's diocese—its territorial borders and nominal subjection to Norway—appears to have mirrored that of his kingdom.[87] Be that as it may, the extent of Norwegian interference in ecclesiastical affairs is uncertain.[88] Between 1153–1198, three of four diocesan bishops were consecrated at York, and only one was Norwegian.[89]
It is uncertain how the Diocese of the Isles was organised during Óláfr's reign. There may well have been numerous regional centres where diocesan bishops, accompanied by retinues of clerics and warriors, would have visited each successive region, living off the rendered tithes.[90] However, the ecclesiastical endowments on Mann, commenced by Óláfr and further developed by his successors, would have reduced the need for such peripatetic diocesan bishops. As the kings of the Isles became more identified with their seat on Mann, so too were the bishops of the Isles, which may have resulted in the alienation of outlying areas.[91][note 14]
Although the burial place of Óláfr is unrecorded and unknown, by the second quarter of the thirteenth-century Rushen Abbey appears to have filled the role of royal mausoleum for the Crovan dynasty.[94] Guðrøðr was buried on Iona,[94] an island on which the oldest intact building is St Oran's chapel. Certain Irish influences in this chapel's architecture indicate that it dates to about the mid twelfth-century, and it is possible that it was erected by Óláfr or Guðrøðr.[95][note 15]
|Simplified family tree illustrating the parentage of Óláfr's known wives, Ingibjörg Hákonardóttir and Affraic ingen Fergusa,[97] and the possible parentage of two of his children, Ragnhildr and Guðrøðr.
According to the Chronicle of Mann, Óláfr married Affraic, daughter of Fergus, Lord of Galloway (d. 1161).[99] Although the union is not dated in contemporary sources,[100] it appears to have been arranged in the late 1130s or 1140s.[101] In fact, the chronicle indicates that the couple's son, Guðrøðr, travelled to Norway on a diplomatic mission in 1152, which suggests that Guðrøðr was an adult by this date, and may be evidence that Óláfr and Affraic's union commenced in the 1130s.[100] Certain contemporary sources concerning Fergus suggest that he married an illegitimate daughter of Henry I in about the 1120s,[102] and that she was the mother of at least one of his sons.[103][note 17] This woman appears to have been Affraic's mother as well.[106] In fact, the shared kinship between (Affraic's son) Guðrøðr and (Henry I's grandson) Henry II, King of England (d. 1189) was noted by the twelfth-century chronicler Robert de Torigni (d. 1186).[107][note 18] The marital alliance forged between Óláfr and Fergus, therefore, gave the Crovan dynasty valuable familial-connections with the English king, one of the most powerful rulers in western Europe.[109] Fergus profited from the marriage pact as well, since it bound Galloway more tightly to the Isles, a kingdom from which Galloway had been invaded as recently as 1098.[110][note 19] It also ensured Fergus the protection of one of Britain's most formidable fleets, and gave him a valuable ally then outwith the orbit of the Scottish king.[112]
Óláfr's dealings with Furness Abbey, a religious house founded by the Lord of Lancaster, Stephen of Blois, Count of Boulogne and Mortain (d. 1154), suggests that Óláfr and Stephen enjoyed amiable relations in the first third of the twelfth-century, and may indicate that Óláfr supported Stephen as King of England after 1135.[113] At about this time, David I appears to have consolidated his overlordship of Argyll, a region located on the western periphery of his kingdom. By about 1140, not only had Óláfr and Fergus bound themselves together, but Somairle mac Gilla Brigte, Lord of Argyll (d. 1164) married Ragnhildr, one of Óláfr's illegitimate daughters. The marital binding of Óláfr with David I's dependants—Fergus and Somairle—roughly coincided with the Scottish king's endeavour to establish control of Cumbria after 1138. These martial alliances, therefore, may have formed part of a Scottish strategy to not only isolate Óláfr from an English alliance, but to project Scottish authority into the Irish Sea,[114] and draw Óláfr into David I's sphere of influence.[115]
The chronicle records that, besides his wife Affraic, Óláfr had many concubines by whom he had three sons and several daughters.[116][note 20] The B-text of Fagrskinna records that Óláfr married Ingibjörg, daughter of Hákon Pálsson, Earl of Orkney (d. about 1126).[119] Orkneyinga saga also links Óláfr to Ingibjörg, although this source incorrectly claims that Guðrøðr's son, Rögnvaldr (d. 1229), was her descendant.[120] In fact, Guðrøðr was almost certainly a descendant of Affraic,[121] and there is reason to suspect that the saga has confused his son with Somairle's son, Ragnall. The saga, therefore, may be evidence that Ingibjörg was the mother of Óláfr's daughter, Ragnhildr.[122] Whatever the case, Óláfr's marriage to Ingibjörg likely predates his marriage to Affraic.[123] Accordingly, Óláfr appears to have turned from an alliance with Ingibjörg's brother and Norwegian dependant, Páll Hákonarson, Earl of Orkney (d. 1137), to establish the aforementioned alliance with Fergus, who was then a rising power in the Irish Sea region. The end result of this shift may be alluded to in the chronicle, which states that Óláfr held peaceful alliances with Irish and Scottish kings so that none "dared disturbed" the Kingdom of the Isles.[99]
There is surviving evidence of only twenty royal charters dating from the reign of the Crovan dynasty. Of these, only one dates to the reign of Óláfr.[126][note 22] Óláfr styled himself rex insularum, a Latin equivalent of a Gaelic title first accorded to his 10th century predecessor, Guðrøðr Haraldsson, King of the Isles (d. 989).[127] Surviving sources indicate that Óláfr was the first of several kings from his dynasty to claim to rule dei gratia ("by the grace of God").[128] The use of this formula was common amongst contemporary European monarchs, but its use by the kings of the Isles, like the kings of Scotland, appears to have been adopted in imitation of the charters issued by the Angevin kings of England. Like the Scots, Óláfr and his successors appear to have adopted the formula to emphasise their sovereign right to kingship, to take their place amongst the leading monarchs of their time.[129]
In some respects, Óláfr's kingship may be comparable to that of David I, who has become regarded as a great moderniser.[130] Óláfr developed manorialism on Mann;[131] and like David I, Óláfr transformed the church within his realm, creating a territorially defined diocese.[132] His establishment of a more modern territorial kingship, which came to be associated with its demesne on Mann, may have led to the alienation of outlying areas.[131] Although climatic conditions in the Isles improved in the eleventh-century, and agricultural production appears to have increased as a result, there appears to have been a decrease in manufacturing by the twelfth-century.[133][note 23] Evidence of an eleventh-century mint on Mann exists prior to Gofraid Crobán's rule, but there is no evidence of one during Óláfr's reign, and no coins bearing the names of any of the members of his dynasty have been found.[134]
Óláfr appears to have been an energetic king who, by military conquest, consolidated his rule in the northern portion of the Isles. There is reason to suspect that this region had fallen under the influence of the earls of Orkney, before being reclaimed by the kings of Isles during Óláfr's floruit.[135] According to the early modern History of the MacDonalds, he was aided by Somairle in military operations (otherwise unrecorded in contemporary sources) against the "ancient Danes north of Ardnamurchan".[136][note 24] Together with its claim that Óláfr also campaigned on North Uist, this source may be evidence that the later partitioning of the Isles between Óláfr's son and son-in-law (Guðrøðr and Somairle) took place in the context of Somairle taking back territories that he had originally helped secure into Óláfr's kingdom.[136]
There is reason to suspect that the Kingdom of the Isles lost control of territories in Galloway during Óláfr's reign.[138] Earlier, in the mid eleventh-century, the Rhinns of Galloway appears to have been ruled by Gofraid Crobán's predecessor, Echmarcach.[139] By the last years of the century, the region was ruled by Mac Congail, King of the Rhinns (d. 1094), who may have been a descendant of Gofraid Crobán's immediate predecessor, Fingal. Whatever his parentage, it is unknown whether Mac Congail ruled independently or subordinate to Gofraid Crobán.[140] The latter's consolidation of the Isles and Dublin, however, suggests that he may have endeavoured to hold sway over the Rhinns as well. Control of the Rhinns would have ensured Gofraid Crobán's domination over the sea-lane through the North Channel, connecting important southern trade-routes from the Irish Sea region northwards to Orkney and Norway.[141] Be that as it may, the installation of Gilla Aldan (d. 1151×54) as Bishop of Whithorn, in the third decade of the twelfth-century, may mark the date when the Rhinns broke away from the Kingdom of the Isles.[142] Although support from the rulers of Galloway and Scotland may well have strengthened Óláfr's position in the Isles, and the Chronicle of Mann portrays his reign as one of peacefulness, other sources vaguely recount the mainland depredations wrought by Wimund.[143] The latter's warring against the Scots suggests that Óláfr may have struggled to maintain control of his vast kingdom.[144]
1153 was a watershed year in the Isles. Not only did David I die late in May,[145] but Óláfr was assassinated about a month later on 29 June, whilst Guðrøðr was still absent in Norway.[146][note 25] According to the Chronicle of Mann, three sons of Óláfr's brother, Haraldr, gathered a large host of men, confronted their uncle, and demanded half of his kingdom. A council was subsequently assembled at Ramsey, during which the chronicle relates that one of the nephews—a man named Ragnall—approached his uncle, raised his axe as if to salute the king, and decapitated him in a single stroke. In the resulting aftermath, the chronicle states that the brothers partitioned the island amongst themselves.[148] The first action of the three nephews appears to have been to secure their position against forces loyal to the legitimate heir to the kingdom, in the form of a pre-emptive strike against Fergus, Guðrøðr's maternal-grandfather.[149] Unfortunately for the nephews, the chronicle indicates that this invasion of Galloway was repulsed with heavy casualties. Upon their return to Mann, the three are then recorded to have killed and expelled all resident Gallovidians that they could find on the island,[150] in an act that may have been an attempt to remove local factions adhering to Guðrøðr and his Gallovidian mother.[149]
Within months of his father's murder, Guðrøðr executed his vengeance. The chronicle relates that he returned that autumn, enstrengthened by Norwegian military support, defeated his three kin-slaying cousins, and successfully secured the kingship.[150] Guðrøðr's reliance upon Norwegian assistance, instead of support from his maternal-grandfather, could suggest that the attack upon Galloway was more successful than the compiler of the chronicle cared to admit.[149] Additionally, the account of incessant inter-dynastic strife amongst the ruling family of Galloway, recorded in the twelfth-century Life of Ailred of Rievaulx, suggests that Fergus may have struggled to maintain control of his lordship by the mid 1150s, and may also explain his failure to come to Guðrøðr's aid following Óláfr's death.[151] The fact that Óláfr sent Guðrøðr to Norway in 1152 could suggest there was anxiety over the succession of the Kingdom of the Isles, and that Guðrøðr rendered homage to Ingi for recognition of his right to the kingship.[144] This turn to Norwegian royal power occurred at about the same time that Norwegian encroachment superseded roughly thirty years of Scottish influence in Orkney and Caithness,[152] and could be evidence of a perceived wane in Scottish royal authority in the first years of the 1150s. In November 1153, following the death of David I, Somairle seized the initiative and rose in revolt against the recently inaugurated Malcolm IV, King of Scotland (d. 1165). An after-effect of the dynastic-challenges faced by Malcolm IV, and the ebb of Scottish influence in the Isles, may partly account for Guðrøðr's success in consolidating control of the kingdom, and may be perceptible in the more aggressive policy he pursued as King of the Isles.[144]
Besides Guðrøðr and Ragnhildr, Óláfr had several known children: Rögnvaldr (fl. 1164), Lögmaðr, Haraldr, and numerous unnamed daughters.[154] Through Guðrøðr, Óláfr was the patrilineal-ancestor of later rulers of the Crovan dynasty, whose tenure of power in the Isles lasted until the second half of the thirteenth-century. Through Ragnhildr, Óláfr was an important ancestor of the rulers of Clann Somairle, the descendants of Ragnhildr's husband Somairle. In fact, the Chronicle of Mann and Orkneyinga saga reveal that the early rulers of Clann Somairle claimed the kingship of the Isles by right of their genealogical link to Óláfr through Ragnhildr.[155]
Óláfr kváran, Óláfr's tenth-century ancestor, was likely the prototype of the mediaeval literary character variously known as Havelok the Dane.[156][note 26] The earliest surviving source detailing Havelok was composed by Geoffrey Gaimar (fl. 1136–1137) in the mid twelfth-century.[159] The catalyst for Óláfr kváran's incorporation into twelfth-century English literature may have been Óláfr's stay at the court of Henry I; here at the English court, writers may have sought out the patronage of the young Óláfr, by borrowing tales of his famous like-named forebear.[160]
- ^ Scholars have rendered Óláfr's name variously in recent English secondary sources: Amlaim (Gaelic),[2] Amlaíb (Gaelic),[3] Olaf (English),[4] Ólafr (Old Norse),[5] and Óláfr (Old Norse).[6] Óláfr is accorded several epithets. The Orkneyinga saga gives him the Old Norse byname bitlingr, which translates to "bit", "little-bit", "morsel", "tit-bit".[7] The Old Norse byname klíningr, which translates to "buttered bread", is accorded to Óláfr in Heimskringla.[8] If these words refer to Óláfr's stature, in the sense of "the small one" or "the little one", they could refer to either small stature, or (ironically) to great height.[9] Another epithet, "the red", is accorded to Óláfr in the early modern History of the MacDonalds.[10] This name contrasts "the black", the translation of an epithet accorded to his like-named grandson, Óláfr Guðrøðarson, King of the Isles (d. 1237).[11]
- ^ The region was known in Old Norse as Suðreyjar ("Southern Islands").[12]
- ^ Gofraid Crobán's name appears as "Godredus Crouan" in the Latin Chronicle of Mann.[14] The origin and meaning of this epithet is unclear. It could be derived from the Old Norse kruppin ("cripple"),[15] the Gaelic crobh-bhán ("white-handed"),[16] the Gaelic cró-bán ("white-blooded", in reference to being very pale),[17] or the Gaelic crúbach ("claw").[15] Note that the Gaelic personal name Gofraid corresponds to the Old Norse Guðrøðr.[18]
- ^ Such a treaty is not corroborated in Scottish sources.[37]
- ^ Mac Lochlainn had Hebridean connections which would have threatened Magnús's control of the Isles, and had previously raided lands surrounding Uí Briain-controlled Dublin.[39]
- ^ According to Heimskringla, Magnús' Old Norse epithets berfœttr ("barefoot") and berbeinn ("bare-legged") refer to the clothing that he and his men adopted from the natives during their time spent in the British Isles. Specifically, the saga states that they went bare-legged in the streets, and wore short tunics and overcoats. This source also accords Magnús two other epithets: hávi ("the tall"), and Styrjaldar- ("Age of Unrest", in reference to "war").[41]
- ^ The left depiction, from a charter to Kelso Abbey, dates to the twelfth-century.[42] The middle and right depictions, by Matthew Paris, date to the thirteenth-century.
- ^ Sigurðr's Old Norse epithet Jórsalafari ("Jerusalem-farer") refers to this crusade. According to saga accounts, Sigurðr assisted Baldwin I, King of Jerusalem (d. 1118) in the Siege of Sidon.[46] If Lögmaðr participated in the First Crusade, he may have perished on campaign in Syria and Anatolia.[47]
- ^ The so-called chessmen consist of gaming pieces from at least four different sets.[53] They were likely crafted in Norway in the twelfth- and thirteenth-centuries,[54] and were found in the early nineteenth-century in a hoard on Lewis.[55] Although the hoard appears to have been deposited on the island sometime in the early thirteenth-century, some of the pieces may have arrived in the Isles as a result of Guðrøðr's journey to Norway in 1152, possibly in the form of a gift between kings, or as a gift from the Archbishop of Nidaros to the Bishop of the Isles.[56] The pictured piece depicts a seated bishop, holding a crozier with two hands, and wearing a chasuble as an outer garment. The simple horned mitre worn by this particular piece may be evidence that it dates to the mid twelfth-century, when horns began to be positioned on the front and back, as opposed to the sides of the headdress.[57]
- ^ David I's sister, Matilda (d. 1118), was Henry I's wife.[59]
- ^ The diocese did not include the peninsula of Kintyre.[64] According to saga-tradition, Magnús had his ship drawn across the peninsula's isthmus to demonstrate his right to the land.[65]
- ^ Although the ruinous abbey stands near Ballasalla today, there is evidence to suggest that the original site was located at Scarlett (near Castletown), until the abbey relocated to Douglas in 1192, and finally to its present location in about 1196.[70]
- ^ Today Nidaros is known as Trondheim.[84] Of the eleven dioceses, five were centred in Norway and six in Norse colonies overseas (two in Iceland, one in Orkney, one in the Faroe Islands, one in Greenland, and one in the Isles).[85]
- ^ The ruinous ecclesiastical site of Cille Donnain, near Loch Kildonan on South Uist, may well have been a bishop's seat and twelfth-century power-centre in the Isles.[92] Its precise place in the organisation of the Isles is uncertain. Lögmaðr, Óláfr's elder-brother, is associated with the Uists in saga-tradition, which may suggest a connection with the former or an associated bishop. At a later date, the site may well have formed a residence for the Bishop of the Isles whilst on tour in the Uists.[93]
- ^ It is also possible that the building was built by Óláfr's son-in-law, Somairle mac Gilla Brigte (d. 1164), or the latter's son Ragnall (d. 1192–1227).[96]
- ^ The pictured piece, likely a warder, is armed with a sword, conical helmet, and kite shield. The shape of the shield on this particular piece may be evidence that it dates to the mid twelfth-century.[98]
- ^ The twelfth-century chronicler Roger of Howden (d. 1201/1202) described Fergus' son, Uhtred, as a kinsman of Henry II, King of England (d. 1189).[104] The date of the marriage between Fergus and Henry I's daughter can be estimated due to the fact that Uhtred is recorded as a witness to a charter dating to about 1136, indicating that he was at least fifteen years-old at the time.[105]
- ^ Henry II's mother was Matilda (d. 1167), daughter of Henry I.[108] Robert de Torigni noted that Guðrøðr and Henry II were related by blood through Matilda, stating in Latin "... consanguineus regis Anglorum ex parte Matildis imperatricis matris suæ".[107]
- ^ In 1098, during Magnús Óláfsson's conquest of the Isles, the latter used Mann as a base from where he subdued the Gallovidians. The chronicle specifies that Magnús forced the Gallovidians to render a tribute of timber, which he then used to construct fortresses on Mann.[111]
- ^ In another passage, the chronicle states that Óláfr "over indulged in the domestic vice of kings",[117] which likely refers to the concubines associated with Óláfr in the same source.[118]
- ^ Evidence of local assembly sites within the kingdom may exist in the Hebridean placenames Tiongal on Lewis (grid reference NB1937), and Tinwhil (perhaps grid reference NG415583) within Hinnisdale on Skye. These three placenames are derived in part from the Old Norse þing ("assembly").[125]
- ^ The evidence exists in originals, copies, and abstract versions of royal charters. The lone original charter dates to the reign of Óláfr's great-grandson, Magnús Óláfsson, King of Mann and the Isles (d. 1265).[126]
- ^ Two generations before Óláfr, blacksmiths on Mann were wealthy enough to commission runestones.[133]
- ^ In the Book of Clanranald, the term "Dane" loosely refers to a Scandinavian.[137]
- ^ The Chronicle of Mann specifies that he was killed on the day of the Feast of Saints Peter and Paul, which equates to this date.[147]
- ^ This character is accorded two names: various forms of Havelok and Cuaran; the first name is cognate to a Celtic form of the Old Norse personal name Óláfr, the second corresponds to the Gaelic epithet cúarán ("shoe", "sandal", possibly in reference to a boot).[157] Only one historical personage is known to have borne both names: Óláfr kváran, a dominant figure in northern Britain and the Irish Sea region.[158]
- ^ Munch; Goss 1874 pp. 62–63.
- ^ Forte; Oram; Pedersen 2005.
- ^ Woolf 2001. See also: Woolf 2005.
- ^ Davey 2008. See also: Green 2007. See also: Davey 2006b. See also: Forte; Oram; Pedersen 2005. See also: Hudson 2005. See also: Woolf 2004. See also: Sellar 2000. See also: Oram 1988.
- ^ Davey 2006a.
- ^ Oram 2011. See also: McDonald 2007. See also: Power 2005.
- ^ McDonald 2007 p. 65, 65 fn 41. See also: Sellar 2000 p. 191. See also: Zoëga 1967 p. 53. See also: Vigfusson (1887) pp. 210, 422. See also: Cleasby; Vigfusson (1874) p. 64. See also: Munch; Goss 1874 p. 167, 167 fn b. See also: Anderson; Hjaltalin; Goudie (1873) p. 181.
- ^ Hollander 2009 p. 784. See also: McDonald 2007 p. 65, 65 fn 41. See also: Sellar 2000 p. 191. See also: Zoëga 1967 p. 242. See also: Cleasby; Vigfusson (1874) p. 343. See also: Munch; Goss 1874 p. 167 fn b. See also: Unger 1868 p. 772.
- ^ McDonald 2007 p. 65 fn 41. See also: Sellar 2000 p. 191 fn 21.
- ^ McDonald 2007 p. 65, 65 fn 41. See also: Sellar 2000 p. 191. See also: Macphail (1914) pp. 11, 13.
- ^ Sellar 2000 p. 191.
- ^ Williams 2007 pp. 130–132 fn 8.
- ^ Duffy 2004.
- ^ Anderson 1922 p. 43 fn 6. See also: Munch; Goss 1874 pp. 50–51.
- ^ a b McDonald 2007 p. 64.
- ^ McDonald 1997 p. 33 fn 23. See also: Duffy 1992 p. 106 fn 66.
- ^ McDonald 2007 p. 64 fn 34. See also: Anderson 1922 p. 43 fn 6.
- ^ Ó Corráin (2001) p. 105.
- ^ Hudson 2005 pp. 83 fig 3, 171. See also: Duffy 2004. See also: Duffy 1992 p. 106.
- ^ Duffy 2004. See also: Duffy 1992 p. 106.
- ^ Woolf 2004 p. 100.
- ^ Hudson 2005 pp. 83 fig 3, 170–171. See also: Woolf 2004 p. 100. See also: Duffy 1992 p. 106.
- ^ Hudson 2005 pp. 171–172.
- ^ Duffy 1992 p. 107.
- ^ Oram 2011 pp. 47–48. See also: Duffy 1992 p. 108.
- ^ Oram 2011 p. 48. See also: Duffy 2004.
- ^ Oram 2011 p. 48. See also: Forte; Oram; Pedersen 2005 pp. 235–236.
- ^ a b Forte; Oram; Pedersen 2005 pp. 235–236. See also: Anderson 1922 pp. 100–101.
- ^ a b Forte; Oram; Pedersen 2005 pp. 235–236.
- ^ Forte; Oram; Pedersen 2005 pp. 235–236. See also: Anderson 1922 p. 99.
- ^ Oram 2011 p. 48. See also: Anderson 1922 pp. 101–102.
- ^ Oram 2011 p. 48. See also: Forte; Oram; Pedersen 2005 pp. 236–237.
- ^ Oram 2011 pp. 48–49. See also: Forte; Oram; Pedersen 2005 p. 237.
- ^ Oram 2011 p. 49. See also: Forte; Oram; Pedersen 2005 p. 237. See also: Power 2005 p. 12.
- ^ Oram 2011 p. 50. See also: Forte; Oram; Pedersen 2005 p. 237. See also: Duffy 1992 p. 110, 110 fn 82.
- ^ Oram 2011 p. 49. See also: Forte; Oram; Pedersen 2005 p. 237. See also: Duffy 1992 p. 110, 110 fn 81.
- ^ a b Oram 2011 p. 49. See also: Forte; Oram; Pedersen 2005 pp. 237–238.
- ^ Oram 2011 p. 51. See also: Forte; Oram; Pedersen 2005 p. 239.
- ^ a b c Forte; Oram; Pedersen 2005 p. 239–240.
- ^ Oram 2011 p. 51. See also: Forte; Oram; Pedersen 2005 pp. 239–240.
- ^ Peterson 2012 p. 44.
- ^ Oram 2011 p. 110 fig 3.1.
- ^ Hudson 2005 p. 198. See also: Anderson 1922 p. 98.
- ^ Oram 2011 p. 49 fn 40. See also: Forte; Oram; Pedersen 2005 p. 237.
- ^ Hudson 2005 pp. 198–199.
- ^ Jesch 2005 pp. 132–133.
- ^ Oram 2011 p. 49 fn 40.
- ^ Hudson 2005 p. 198. See also: Anderson 1922 p. 134.
- ^ Oram 2011 p. 59.
- ^ Oram 2011 p. 59. See also: Duffy 1992 p. 115. See also: Anderson 1922 p. 134.
- ^ Oram 2011 p. 59. See also: Duffy 1992 p. 115.
- ^ Oram 2011 pp. 59–60.
- ^ Caldwell; Hall; Wilkinson 2009 pp. 197–198.
- ^ Caldwell; Hall; Wilkinson 2009 pp. 165, 197–198.
- ^ Caldwell; Hall; Wilkinson 2009 p. 155.
- ^ Caldwell; Hall; Wilkinson 2009 p. 178.
- ^ Caldwell; Hall; Wilkinson 2009 pp. 158 fig 3a, 186 fig 13, 190, 192, 192 tab 5, 193, 197 tab 8.
- ^ a b McDonald 2007 p. 194. See also: Hudson 2005 p. 202.
- ^ McDonald 2007 pp. 65–66.
- ^ McDonald 2007 p. 194.
- ^ McDonald 2007 pp. 66, 184. See also: Anderson 1922 pp. 183–184. See also: Munch; Goss 1874 pp. 62–63.
- ^ Woolf 2003 pp. 171, 180.
- ^ Oram 2011 p. 50. See also: Power 2005 p. 25.
- ^ Power 2005 p. 25.
- ^ Oram 2011 p. 50. See also: Power 2005 p. 14.
- ^ Woolf 2003 pp. 171–180.
- ^ Woolf 2003 p. 173. See also: Watt 1994 pp. 110–111. See also: Oliver 1861 p. 7.
- ^ Woolf 2003 p. 173. See also: Watt 1994 pp. 110–111. See also: Munch; Goss 1874 pp. 114–115.
- ^ Davey 2008 p. 1. See also: Green 2007 p. 48. See also: McDonald 2007 pp. 66, 194. See also: Hudson 2005 p. 202. See also: Duffy 2004. See also: Woolf 2003 p. 173. See also: Munch; Goss 1874 pp. 62–63.
- ^ a b McDonald 2007 p. 199. See also: Broderick 2002 p. 165–166.
- ^ Green 2007 p. 48.
- ^ Oram 2011 p. 103. See also: Davey 2008 p. 1. See also: Davey 2006b pp. 1618–1619. See also: Power 2005 p. 25. See also: Woolf 2003 p. 173. See also: Oliver 1861 pp. 1–3.
- ^ Davey 2008 p. 1.
- ^ Woolf 2003 pp. 173–174. See also: Oliver 1861 pp. 1–3.
- ^ Hudson 2005 p. 202. See also: Woolf 2003 pp. 173, 180.
- ^ Raine (1894) pp. 58–59. See also: Woolf 2003 p. 173. See also: Haddan; Stubbs 1873 pp. 218–219. See also: Oliver 1861 pp. 4–6.
- ^ a b c d Woolf 2003 pp. 173–174.
- ^ a b Oram 2011 pp. 103–104. See also: Woolf 2003 pp. 173–174.
- ^ Raine (1894) pp. 59–60. See also: Woolf 2003 pp. 173–174. See also: Watt 1994 p. 116, 116 fn 5. See also: Haddan; Stubbs 1873 pp. 219–220. See also: Oliver 1861 pp. 1–3.
- ^ Woolf 2003 pp. 173–174. See also: Watt 1994 p. 116 fn 5.
- ^ Woolf 2003 pp. 173–174. See also: Watt 1994 pp. 116–117.
- ^ Woolf 2003 pp. 173–174. See also: Watt 1994 pp. 116–117. See also: Munch; Goss 1874 pp. 114–115.
- ^ Caldwell; Hall; Wilkinson 2009 p. 175.
- ^ a b c d Helle 2003 pp. 376–377.
- ^ Orfield 2002 p. 135.
- ^ Power 2005 pp. 22–23.
- ^ Davey 2006a pp. 418–420. See also: Davey 2006b pp. 1618–1619.
- ^ Abrams 2007 p. 185. See also: Power 2005 p. 26.
- ^ Power 2005 p. 26.
- ^ Caldwell; Hall; Wilkinson 2009 p. 176. See also: Woolf 2003 p. 180. See also: Fleming; Woolf 1992 p. 347.
- ^ Woolf 2003 p. 180. See also: Fleming; Woolf 1992 p. 347.
- ^ Fleming; Woolf 1992 p. 329.
- ^ Fleming; Woolf 1992 p. 348.
- ^ a b McDonald 2007 p. 201.
- ^ Power 2005 p. 28.
- ^ Power 2005 p. 28. See also: McDonald 1997 pp. 62, 246. See also Ritchie 1997 pp. 100–101.
- ^ Oram (2011) p. xv tab. 4; Williams (2007) pp. 131 illus. 11, 141 illus. 14; Anderson (1922) p. 191; Anderson (1873) p. cxxxiii.
- ^ Caldwell; Hall; Wilkinson (2009) pp. 161 fig. 6g, 194 tab. 7, 195–196, 197 tab. 8.
- ^ a b Oram (1988) p. 79; Anderson (1922) p. 137.
- ^ a b Oram (1988) p. 79.
- ^ Oram (1993) p. 116; Anderson (1922) p. 226 n. 2.
- ^ Oram (2011) p. 85; Oram (1993) p. 116.
- ^ Oram (1988) p. 71.
- ^ Oram (1988) p. 71; Riley (1853) p. 423.
- ^ Oram (1993) p. 116; Registrum Episcopatus Glasguensis... (1843) p. 9 (§ 3).
- ^ Oram (2011) p. xv tab. 4.
- ^ a b Oram (1993) p. 116; Oram (1988) p. 72; Howlett (1889) p. 229.
- ^ Oram (2011) p. xiii tab. 2; Oram (1988) p. 71.
- ^ Oram (1993) p. 116; Oram (1988) p. 79.
- ^ Oram (1993) p. 116; Oram (1988) pp. 10, 78, 80.
- ^ Oram (2011) p. 49; Forte; Oram; Pedersen (2005) p. 237; Oram (1993) p. 116; Duffy (1992) p. 110, 110 n. 81; Anderson (1922) p. 103; Oram (1988) pp. 10, 78, 80; Munch; Goss (1874) pp. 58–59.
- ^ Oram (1988) p. 80.
- ^ Oram (2011) p. 88. See also: Oram (2000) pp. 71, 98 n. 98.
- ^ Oram (2011) pp. 88–89.
- ^ Oram (2004).
- ^ Sellar (2000) pp. 197–198. See also: Anderson (1922) p. 139.
- ^ McDonald (2007) p. 75. See also: Anderson (1922) p. 184.
- ^ McDonald (2007) p. 75.
- ^ McDonald (2007) p. 72. See also: Finlay (2004) p. 302. See also: Anderson (1922) p. 139 n. 2.
- ^ Sellar (2000) pp. 196–198.
- ^ Sellar (2000) pp. 197–198.
- ^ Sellar (2000) p. 198.
- ^ Oram (1988) p. 79. See also: Anderson (1922) p. 139 n. 2.
- ^ Broderick 2003.
- ^ O'Grady 2008 pp. 201–203, 597 tab 4.8, 599 tab 4.8. See also: Broderick 2003.
- ^ a b McDonald 2007 p. 202.
- ^ Sellar 2000 pp. 189, 191.
- ^ McDonald 2007 pp. 165–166. See also: Oliver 1861 pp. 1–3.
- ^ McDonald 2007 pp. 165–166.
- ^ McDonald 2007 pp. 66, 192.
- ^ a b Woolf 2001 p. 346.
- ^ McDonald 2007 pp. 66, 186, 187–188. See also: Power 2005 p 25.
- ^ a b Hudson 2005 p. 203.
- ^ McDonald 2007 p. 219. See also: Hudson 2005 p. 203.
- ^ Woolf 2004 p. 103. See also: Woolf 2001 p. 346.
- ^ a b Raven 2005 p. 55. See also: Woolf 2004 p. 103. See also: Macphail (1914) p. 7.
- ^ McDonald 1997: p. 47 fn 22.
- ^ Hudson 2005 p. 202. See also: Woolf 2001 p. 346.
- ^ Hudson 2005 pp. 129, 138.
- ^ Hudson 2005 p. 172.
- ^ Forte; Oram; Pedersen 2005 p. 233.
- ^ Hudson 2005 p. 202.
- ^ Oram 2011 pp. 103–104, 113.
- ^ a b c Oram 2011 p. 113.
- ^ Oram 2011 p. 108.
- ^ Oram 2011 p. 113. See also: Duffy 2004.
- ^ Anderson 1922 pp. 225–226, 226 fn 2.
- ^ McDonald 2007 pp. 85. See also: Oram 1988 pp. 80–81. See also: Anderson 1922 pp. 225–226.
- ^ a b c Oram 1988 p. 81.
- ^ a b McDonald 2007 p. 85. See also: Oram 1988 p. 81. See also: Anderson 1922 pp. 225–226.
- ^ Oram 1988 pp. 81, 85–86. See also: Powicke 1978 pp. 45–46.
- ^ Oram 2011 pp. 81–82, 113.
- ^ Skeat 1902 pp. frontispiece, 24.
- ^ McDonald 2007 p. 27 tab 1.
- ^ Woolf 2005.
- ^ Hudson 2005 pp. 33, 210. See also: Lambdin 2000 pp. 254–255.
- ^ Hudson 2005 pp. 33, 36–37. See also: Kleinman 2003 p. 246.
- ^ Hudson 2005 pp. 33, 36–37.
- ^ Hudson 2005 pp. 33, 210.
- ^ Hudson 2005 pp. 203–204.
- Primary sources
- Anderson, AO, ed. (1922). Early Sources of Scottish History, A.D. 500 to 1286. Vol. 2. London: Oliver and Boyd. Accessed via Internet Archive.
- Anderson, J; Hjaltalin, JA; Goudie, G, eds. (1873). The Orkneyinga Saga. Edinburgh: Edmonston and Douglas. Accessed via Internet Archive.
- Finlay, A, ed. (2004). Fagrskinna, a Catalogue of the Kings of Norway: A Translation with Introduction and Notes. The Northern World: North Europe and the Baltic c. 400–1700 AD. Peoples, Economics and Cultures (series vol. 7). Leiden: Brill. ISBN 90 04 13172 8. ISSN 1569-1462.
- Haddan, AW; Stubbs, W, eds. (1873). Councils and Ecclesiastical Documents Relating to Great Britain and Ireland. Vol. 2, pt. 1. Oxford: Clarendon Press. Accessed via Internet Archive.
- Howlett, R, ed. (1889). Chronicles of the Reigns of Stephen, Henry II, and Richard I. Rerum Britannicarum Medii Ævi Scriptores. Vol. 4. London: Her Majesty's Stationery Office. Accessed via Internet Archive.
- Hollander, LM, ed. (2009). Heimskringla: History of the Kings of Norway. Austin, TX: University of Texas. ISBN 978-0-292-73061-8. Accessed via Google Books.
- Macphail, JRN, ed. (1914). "History of the Macdonalds". Highland Papers. Publications of the Scottish History Society, Second Series (series vol. 5). Vol. 1. Edinburgh: Scottish History Society. pp. 1–102. Accessed via Internet Archive.
- Munch, PA; Goss, A, eds. (1874). Chronica Regvm Manniæ et Insvlarvm: The Chronicle of Man and the Sudreys. Vol. 1. Douglas, Isle of Man: Manx Society. Accessed via Internet Archive.
- Oliver, JR, ed. (1861). Monumenta de Insula Manniæ; or, A Collection of National Documents Relating to the Isle of Man. Vol. 2. Douglas, Isle of Man: Manx Society. Accessed via Internet Archive.
- Powicke, M, ed. (1978) [1950]. The Life of Ailred of Rievaulx, by Walter Daniel. Oxford: Oxford University Press. ISBN 0 19 822256 4. Accessed via Questia (subscription required).
- Raine, J, ed. (1894). The Historians of the Church of York and its Archbishops. Vol. 3. London: Her Majesty's Stationery Office. Accessed via Gallica.
- Registrum Episcopatus Glasguensis. Vol. 1. Edinburgh: n.p. 1843. Accessed via Internet Archive.
- Riley, HT, ed. (1853). The Annals of Roger de Hoveden: Comprising the History of England and of Other Countries of Europe, From A.D. 732 to A.D. 1201. Vol. 1, A.D. 732 to A.D. 1180. London: H. G. Bohn. Accessed via Internet Archive.
- Skeat, WW, ed. (1902). The Lay of Havelok the Dane. Oxford: Clarendon Press. Accessed via Internet Archive.
- Unger, CR, ed. (1868). Heimskringla; eller, Norges Kongesagaer af Snorre Sturlasson. Oslo: Brøgger & Christie – via Internet Archive.
- Vigfusson, G, ed. (1887). Icelandic Sagas and other Historical Documents relating to the Settlements and Descents of the Northmen on the British Isles. Rerum Britannicarum Medii Ævi Scriptores. Vol. 1. London: Her Majesty's Stationery Office. Accessed via Internet Archive.
- Secondary sources
- Abrams, L (2007). "Conversion and the Church in the Hebrides in the Viking Age". In Smith, BB; Taylor, S; Williams, G. West Over Sea: Studies in Scandinavian Sea-borne Expansion and Settlement before 1300. The Northern World: North Europe and the Baltic c. 400–1700 AD. Peoples, Economics and Cultures (series vol. 31). Leiden: Brill. pp. 169–193. ISBN 978 90 04 15893 1. ISSN 1569-1462.
- Broderick, G (2002). Placenames of the Isle of Man. Vol. 6. Max Niemeyer Verlag. ISBN 3-484-40138-9. Accessed via Google Books.
- Broderick, G (2003). "Tynwald: A Manx Cult-site and Institution of Pre-Scandinavian Origin?". Studeyrys Manninagh. ISSN 1478-1409.
- Caldwell, DH; Hall, MA; Wilkinson, CM (2009). "The Lewis Hoard of Gaming Pieces: A Re-examination of Their Context, Meanings, Discovery and Manufacture". Medieval Archaeology. 53 (1): 155–203. doi:10.1179/007660909X12457506806243. ISSN 0076-6097. Accessed via Maney Online.
- Cleasby, C; Vigfusson, G (1874). An Icelandic-English Dictionary, based on the MS. collections of the late Richard Cleasby. Oxford: Clarendon Press. Accessed via Internet Archive.
- Davey, PJ (2006a). "Christianity in the Celtic Countries [3] Isle of Man". In Koch, JT. Celtic Culture: A Historical Encyclopedia. Vol. 2. Santa Barbara, CA: ABC-CLIO. pp. 418–420. ISBN 1-85109-445-8.
- Davey, PJ (2006b). "Sodor and Man, The Diocese of". In Koch, JT. Celtic Culture: A Historical Encyclopedia. Vol. 4. Santa Barbara, CA: ABC-CLIO. pp. 1618–1619. ISBN 1-85109-445-8.
- Davey, PJ (2008). "Eleven Years of Archaeological Research at Rushen Abbey, 1998 to 2008" (PDF). Monastic Research Bulletin. 14.
- Duffy, S (1992). "Irishmen and Islesmen in the Kingdoms of Dublin and Man, 1052–1171". Ériu. Royal Irish Academy. 43: 93–133. JSTOR 30007421.
- Duffy, S (2004). "Godred Crovan (d. 1095)". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/50613. Retrieved 5 July 2011. Subscription or UK public library membership required.
- Fleming, A; Woolf, A (1992). "Cille Donnain: A Late Norse Church in South Uist" (PDF). Proceedings of the Society of Antiquaries of Scotland. Society of Antiquaries of Scotland. 122: 329–350.
- Forte, A; Oram, RD; Pedersen, F (2005). Viking Empires. Cambridge: Cambridge University Press. ISBN 978-0-521-82992-2.
- Green, J (2007). King Henry I and Northern England. Transactions of the Royal Historical Society. Sixth series, vol. 17. Royal Historical Society. pp. 35–55. JSTOR 25593870.
- Helle, K (2003). "The Norwegian Kingdom: Succession Disputes and Consolidation". In Helle, K. The Cambridge History of Scandinavia. Vol. 1, Prehistory to 1520. Cambridge: Cambridge University Press. pp. 369–391. ISBN 0-521-47299-7.
- Hudson, BT (2005). Viking Pirates and Christian Princes: Dynasty, Religion, and Empire in the North Atlantic. Oxford: Oxford University Press. ISBN 978-0-19-516237-0. Accessed via Google Books.
- Jesch, J (2005). "Geography and Travel". In McTurk, R. A Companion to Old Norse-Icelandic Literature. Blackwell Companions to Literature and Culture (series vol. 31). Malden, MA: Blackwell Publishing. pp. 119–135. ISBN 0-631-23502-7.
- Kleinman, S (2003). "The Legend of Havelok the Dane and the Historiography of East Anglia". Studies in Philology. University of North Carolina Press. 100 (No. 3): 245–277.
- Lambdin, RT (2000). "Havelok the Dane". In Lambdin, RT; Lambdin, LC. Encyclopedia of Medieval Literature. Abingdon: Routledge. pp. 245–255. ISBN 1-57958-054-8. Accessed via Google Books.
- McDonald, RA (1997). The Kingdom of the Isles: Scotland's Western Seaboard, c. 1100–c. 1336. Scottish Historical Monographs (series vol. 4). East Linton: Tuckwell Press. ISBN 978-1-898410-85-0.
- McDonald, RA (2007). Manx Kingship in its Irish Sea Setting, 1187–1229: King Rǫgnvaldr and the Crovan Dynasty. Dublin: Four Courts Press. ISBN 978-1-84682-047-2.
- O'Grady, J (2008). The Setting and Practice of Open-air Judicial Assemblies in Medieval Scotland: A Multidisciplinary Study (Doctoral thesis). University of Glasgow.
- Oram, RD (1988). The Lordship of Galloway, c. 1000 to c. 1250 (Doctoral thesis). University of St Andrews. Accessed via Research@StAndrews:FullText
- Oram, RD (1993). "A Family Business? Colonisation and Settlement in Twelfth- and Thirteenth-century Galloway". The Scottish Historical Review. 72: 111–145. doi:10.3366/shr.19184.108.40.206. ISSN 0036-9241. Accessed via Stirling Online Research Repository.
- Oram, RD (2000). The Lordship of Galloway. Edinburgh: John Donald. ISBN 0 85976 541 5. Accessed via Google Books.
- Oram, RD (2004). "Fergus, Lord of Galloway (d. 1161)". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/49360. Retrieved 5 July 2011. Subscription or UK public library membership required.
- Oram, RD (2011). Domination and Lordship: Scotland 1070–1230. The New Edinburgh History of Scotland (series vol. 3). Edinburgh: Edinburgh University Press. ISBN 978 0 7486 1496 7. Accessed via Google Books and Questia (subscription required for the latter).
- Ó Corráin, D (2001) [1997]. "Ireland, Wales, Man, and the Hebrides". In Sawyer, P. The Oxford Illustrated History of the Vikings. Oxford: Oxford University Press. pp. 83–109. ISBN 0-19-285434-8.
- Peterson, P (2012). Old Norse Nicknames (PDF) (Master's thesis). Háskóli Íslands.
- Power, R (2005). "Meeting in Norway: Norse-Gaelic Relations in the Kingdom of Man and the Isles, 1090–1270" (PDF). Saga-Book. Viking Society for Northern Research. 29: 5–66. ISSN 0305-9219.
- Raven, JA (2005). Medieval Landscapes and Lordship in South Uist (Doctoral thesis). University of Glasgow.
- Ritchie, A (1997). Iona. London: B T Batsford. ISBN 0 7134 7855 1.
- Sellar, WDH (2000). "Hebridean Sea Kings: The Successors of Somerled, 1164–1316". In Cowan, EJ; McDonald, RA. Alba: Celtic Scotland in the Middle Ages. East Linton: Tuckwell Press. pp. 187–218. ISBN 1-86232-151-5.
- Watt, DER (1994). "Bishops in the Isles before 1203: Bibliography and Biographical Lists". The Innes Review. 45 (No. 2): 99–119. doi:10.3366/inr.19220.127.116.11.
- Williams, G (2007). "'These People were High-born and Thought Well of Themselves': The Family of Moddan of Dale". In Smith, BB; Taylor, S; Williams, G. West Over Sea: Studies in Scandinavian Sea-borne Expansion and Settlement before 1300. The Northern World: North Europe and the Baltic c. 400–1700 AD. Peoples, Economics and Cultures (series vol. 31). Leiden: Brill. pp. 129–152. ISBN 978 90 04 15893 1. ISSN 1569-1462.
- Woolf, A (2001). "Isles, Kingdom of the". In Lynch, M. The Oxford Companion to Scottish History. Oxford companions. Oxford: Oxford University Press. pp. 346–347. ISBN 0-19-211696-7.
- Woolf, A (2003). "The Diocese of the Sudreyar". In Imsen, S. Ecclesia Nidrosiensis, 1153–1537: Søkelys på Nidaroskirkens og Nidarosprovinsens Historie. Tapir Akademisk Forlag. pp. 171–181. ISBN 9788251918732. Accessed via Academia.edu.
- Woolf, A (2004). "The Age of Sea-Kings, 900–1300". In Omand, D. The Argyll Book. Edinburgh: Birlinn. pp. 94–109. ISBN 1-84158-253-0.
- Woolf, A (2005). "The Origins and Ancestry of Somerled: Gofraid mac Fergusa and 'The Annals of the Four Masters'". Mediaeval Scandinavia. 15: 199–213.
- Zoëga, GT (1967) [1910]. A Concise Dictionary of Old Icelandic. Oxford: Clarendon Press. Accessed via Internet Archive.


text:
Winter driving
A freight truck (Left) and smaller pickup truck are stuck in snow on Interstate 68 in Garrett County, western Maryland. Millions of people across the eastern United States awoke to scenes of destruction wrought by monster storm Sandy, which knocked out power to swaths of the densely populated region, swamped New York's subways and flooded streets in Manhattan's financial district.
Reuters photo
Copyright © 2016, Sun Sentinel

subset: commoncrawl


text:
Username or Email Address
(forgot?) Register
Highlight Author Comments automatically displays comments made by a post's author in a distinctive style
Download Version 1.0.2
No reviews yet! Be the first to review this plugin!
RSS link for this plugin's reviews.
You must log in to submit a review. You can also log in or register using the form near the top of this page.


text:
Medicaid Expansion: Déjà Vu All Over Again
TweetRepublican governors are following the script of Obama and Clinton in their campaign strategy for the Medicaid expansion that is needed to implement ObamaCare: The cast of earnest white coats and[…]
|Joe Bast
|Jim Lakely
|David Applegate
|Ross Kaminsky
|Ron Arnold
|S.T. Karnick
|Diane Carol Bast
|Donald Kendal
|H. Sterling Burnett
|Jay Lehr
|Bartlett Cleland
|Tibor Machan
|Scott Cleland
|Seton Motley
|Edmund Contoski
|Kyle Maichle
|Wendell Cox
|Marita Noon
|David S. D'Amato
|John Nothdurft
|Paul Driessen
|Dr. Jane Orient
|Richard Ebeling
|Isaac Orr
|Peter Ferrara
|Joy Pullmann
|Matthew Glans
|Brad Rodu
|Steve Goreham
|Jim Rust
|Michael Hamilton
|Harrison Schmitt
|Jesse Hathaway
|Jeff Stier
|Robert Holland
|Lindsey Stroud
|Lennie Jarratt
|James Taylor
|Heather Kays
|Rich Trzupek
Powered by WordPress Popup


text:
Annual MRBA Meeting September 19th 6:30 - 8 p.m.
Key Bank Meeting Room
1212 Cole Street
Enumclaw, WA 98022
We will hold our annual meeting to elect officers and directors to form our board for the 2017 season. MRBA is a non-profit association operated by volunteer parents. We can't form a board and create a league without your support. Please consider volunteering this fall so we can have a successful baseball season next spring. This is an open meeting and anyone interested in volunteering should attend it.
The meeting room is located in the basement of the bank. The entrance is at the rear of the building to the left of the bank entrance.
If you have questions please contact us at firstname.lastname@example.com
2016 Cal Ripken World Series
The three Cal Ripken World Series were held between July 29th and August 13th. Complete tournament scores for the different series can be found at BabeRuthWorldSeries.org .
Final Tournament Scores
12U/Major 70 U.S. Championship
Kennewick, WA 10
Honolulu, HI 2
12U/Major 70 International Championship
Japan 3
Puerto Rico 0
12U/Major 70 World Series Championship
Japan 7
Kennewick, WA 0
12U/Major 60 World Series Championship
Bakersfield, CA 5
Perry County, PA 4
10 Year-old World Series Championship
Norwalk, CT 3
Glen Allen, VA 4
To Quote Yogi
Mt. Rainier Baseball salutes one of the great players of the game - Yogi Berra. On September 22, 2015, Yogi left us to join the Field of Dreams Team. In his 90 years of life he was a sucessful player, coach, and manager in the major leagues. He was inducted into the Baseball Hall of Fame in 1972 and named to the All-Century Team in 1999.
As a catcher for the New York Yankees Yogi was selected as an MVP three times and an all-star 15 times. He played on 10 World Series Championship teams and 14 pennant championship teams. In 1947 he became the first player to pinch hit a home run in a World Series. Yogi is one of only four catchers to have a 1.000 fielding percentage for a season. During his career he had a .285 batting average, 1,430 RBIs, 2,150 hits, and a .482 slugging average. He is one of only a handful of managers who have won both National and American League Pennants.
Yogi's wit and sense of humor were often expressed through illogical comments. To his fans and fellow players they always had a thread of truth sewn into them. The following are some of his best known quotes or Yogi-isms:
Baseball is ninety percent mental and the other half is physical.
You give 100 percent in the first half of the game, and if that isn't enough in the second half you give what's left.
We have deep depth.
How can you hit and think at the same time?
You better cut the pizza in four pieces because I'm not hungry enough to eat six.
You wouldn't have won if we'd beaten you.
The future ain't what it used to be.
Pair up in threes.
He hits from both sides of the plate. He's amphibious.
You don't have to swing hard to hit a home run. If you got the timing, it'll go.
I never said most of the things I said.
It ain't over till it's over.
When traveling on the east coast be sure to visit the Yogi Berra Museum and Learning Center. It is located at Montclair State University in Little Falls, New Jersey. As Yogi said, "It's open till we close."


text:
A resolution declaring President Bush's decision to send more troops to Iraq, "not in the national interest," is making its way through the Senate. The Senate Foreign Relations Committee voted to pass the non-binding measure Wednesday, while the full Senate is expected to vote on it next week. In anticipation of that, many Coloradans sent a message to Senator Wayne Allard, in the form of a protest and petition delivery Wednesday afternoon. More than 8,860 signatures were delivered to Allard's office, urging the Senator to co-sponsor a resolution opposing Bush's escalation plan. The plan entails sending 22,000 additional soldiers to Iraq. Bob Loevy, professor of political science at Colorado College says, despite their intentions, protesters will likely only send a message through their petition.
"It probably will not accomplish anything more than making a statement," said Loevy. "But it is a sign that opposition to the war is starting to build up."
That's enough for protesters like Genie Durland.
"We don't know what kind of seed it might plant in people passing by," said Durland. "People who haven't been thinking, might start thinking."
As for what troops think, CPT John Valainis, a soldier based out of Fort Carson, says, freedom to protest is healthy and it's part of what he's fighting for.
"One always wishes that the country would be unified and stand together," said Valainis. "But at the same time, throughout history, having opposite views has often been productive."


text:
Skip to comments.SEER FROM CHURCH-APPROVED SITE CLAIMS CHRIST IS PREPARING FOR A MANIFESTATION [End Times Alert]
Posted on 06/06/2003 5:00:11 PM PDT by Salvation
Maria Esperanza with Mother Teresa of Calcutta in 1982
In the revised version of a book based on her visions, seer Maria Esperanza Bianchini of Caracas, Venezuela, claims that Jesus is on the verge of a major appearance or manifestation. The assertion is made in The Bridge To Heaven, a collection of interviews originally published in 1993 and set for re-release this week with updated interviews and information.
A manifestation or the Final Coming? We are leaving this for your own determination and make this distinction because there have been a myriad of similar prophecies since the first century -- when indeed even Christ's disciples expected Him to return within their lifetimes. Similar expectations have been held since, especially during a major chastisement during the Middle Ages, when apocalyptic prophecies reached a special fervor as Europe and Asia suffered through tremendous upheavals in weather and bubonic plague. Speculation has surged in the years following 1981 -- when word came of seers granted secrets by the Blessed Virgin at Medjugorje in Bosnia-Hercegovina, secrets that have not yet been revealed but that some believe have apocalyptic elements.
It was five years before Medjugorje -- in 1976 -- that apparitions began at a smaller spot called Betania (for "Bethany") near Caracas in Venezuela. Those apparitions were followed in 1984 by a major appearance of the Blessed Mother that was witnessed not only by Esperanza (the main seer at Betania) but also at least 490 who wrote declarations for the local bishop, Most Reverend Pio Bello Ricardo, a trained psychologist who personally interviewed the witnesses, consulted the Vatican, and formally declared the apparitions authentic in 1987.
The bishop, who has himself testified to witnessing other forms of phenomena around Esperanza, took the additional extraordinary measure of formally declaring Betania to be "sacred ground."
The site thus became one of only a handful of Church-approved apparitions during the 20th century and for that reason many take the prophecies of Esperanza, whose phenomena have been documented by scientists, into special consideration. Those phenomena include stigmata, visions, apparitions, "reading" souls, healing, bilocation, and other gifts similar to those of Pio, whom Esperanza knew when she was a young woman living in Italy with husband Geo, a native of that country.
In the original version of The Bridge to Heaven, Esperanza had said, "Jesus is coming. His coming is near. Perhaps I will not live to see this, but the Lord is coming. Little time will pass. It will be in a way never before imagined by man, because the Light of His New Rising will be evident to everyone. Jesus will be felt very clearly in our hearts and you will see Him just as on that great day of His resurrection into Heaven."
While, as we have often emphasized, Scripture itself warns that no prophecy (save that of Jesus) is perfect [1 Corinthians 13:8], and while predictions are often conditional, Esperanza has had some impressive "hits" -- including predictions related to September 11. When asked during interviews last autumn and winter for the new book if she believes He is really coming and if so how it might be, Esperanza, who often sees things in ethereal symbolism, elaborated on what seems at the least like a major manifestation. We offer it for your own interpretation.
"It will be very different than what people think," she told writer Michael H. Brown. "Hes going to come in silence. People will realize He is among us little by little. Im seeing Him right now. He has His mantle covering His hair. He has a robe like white and black. His first presentation will be like this, because in those days an innocent person whom He loves a lot will die, an innocent person. This will shock the world, will move the world. Many people will believe. He will disappear for some days and appear again.
"And when He disappears, people will go back again to the mess, to the disordered things. He will bilocate, He will multiply Himself, to assist everyone, in their homes, because this will be a definite thing. He will come and knock on every door. And then people will realize it is truly Him. He will let Himself be seen for a little while and then will disappear until God decrees what has to be done. And then people will understand what is happening and begin preparing themselves. There is not much time for that. I will say from ten to twenty years. Everything is already in place, in motion. I see palm trees, and they will say again, 'Blessed is He Who comes in the Name of the Lord.' We are being prepared right now. I know what I am saying sounds crazy, but I have to say what I have to say. Sometimes I am like St. Thomas, who has to put his finger in His side."
The distinction is made between a "manifestation" and the actual, formal Second Coming because the Church teaches that the Second or at least Final Coming of Christ will be followed by the end of the world. When asked: "Are you speaking of visions, or maybe dreams? That Christ will return in visions? We look at Matthew 24 and Luke 21 and it says when He comes again it will be in glory on a cloud. So youre speaking of a manifestation not the Second Coming?" Maria replied:
"The same way He resurrected, that is how God is going to appear to you, to me, in that way, the same way as He resurrected, as an apparition. Thats the way He is going to appear, to you, to me, to everyone in that way. He is going to start appearing. He already is among us but is not letting us see Him. With our brains, in this physical reality, we can only see what God wants us to see, but it only needs a little touch from God to open another little door in our brains to see Jesus whenever He wants us to see Him. Thats why I have been saying to be ready, because things are starting to happen.
"The Catechism says the Second Coming is followed by the end of the world. How do you respond to that?" she was asked, at which point her husband Geo, who often speaks for her because an illness prevents her answering questions in depth, said:
"It is an interpretation. Read Psalm 71. When He comes in glory is the Final Judgment, it is the end of this world. If He comes now, the ones who will receive Him will be the Pope and all the faithful souls in the world, no one else, because they are expecting Him and waiting for Him. We are also waiting."
The years before such a manifestation will include a special light from Heaven, says Esperanza, and many natural and geopolitical events meant as purification and preparation.
[later this week: what Esperanza has to say about souls in purgatory]
[resources: The Bridge to Heaven, The Day Will Come, The Final Hour, Betania Video: Land of Grace]
There are many things happening that point to the plausibility of this story.
Any comments?
Please notify me via Freepmail if you would like to be added to or removed from the End Times Ping list.
I hope the second coming is near, but I don't believe it will be like this seer says. How better to deceive people than give them a little truth with a lot of delusion and false expectations.
I have major problems with:
The same way He resurrected, that is how God is going to appear to you, to me, in that way, the same way as He resurrected, as an apparition.
Our Lord was raised physically, tangibly. He ate fish. and
specifically said," A spirit does not have flesh and bones as you see me have."
I smell false teaching, and I don't like to point fingers.
Paul (aka newberger)
It isn't Biblical at all.
""Hes going to come in silence. People will realize He is among us little by little. Im seeing Him right now. He has His mantle covering His hair. He has a robe like white and black. His first presentation will be like this, because in those days an innocent person whom He loves a lot will die, an innocent person. This will shock the world..."
It sounds like she's adoring the anti-Christ. But as we are told, Jesus will descend again suddenly from the heavens to where He accended previously. He won't be sneaking around and doing things in a corner. Test the spirits, read the Word, she is a false prophetess/seer.
The bible says where two or three are gathered in his name, he is among them. That is good enough for me. Anything else just opens us up to deception. I don't think he would wear black and white either, although the symbolism is interesting for those who see things as either black or white (as I like to do).
From Sr. Faustina:
In 1938 Faustina added a message from Jesus, writing in her diary that "as I was praying for Poland, I heard the words: 'I bear a special love for Poland, and if she will be obedient to My will, I will exalt her in might and holiness. From her will come forth the spark that will prepare the world for My final coming.'"
On September 23, 1968, Maria had a vision of Padre Pio. Esperanza, he said in the vision, I have come to say good-bye. My time has come. It is your turn. As this was happening Geo watched with amazement as his wifes face transfigured into that of the Italian priest. The next day they saw in the newspaper that Pio (whose funeral would be attended by more than a million) had died.
On page 3, he writes, "Maria Esperanza is not of God. The church, meaning the local bishop who is the sole authority appointed by God, approved the apparitions of Our Lady to the people and the Eucharistic miracle as being supernatural, meaning "From God". The Church did not investigate Maria Esperanza. Her claims of messages came after the apparitions. And most of her messages are after the Church approval." (emphasis by the author of booklet).
The bishop of Akita approved that event, but I have since come to disbelieve in it.
There are too many weird things going on in the church today. I think people should stay on the narrow road and leave this stuff alone.
Mat 24:23 Then if any man shall say unto you, Lo, here [is] Christ, or there; believe [it] not.
Mat 24:24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
Mat 24:25 Behold, I have told you before.
Mat 24:26 Wherefore if they shall say unto you, Behold, he is in the desert; go not forth: behold, [he is] in the secret chambers; believe [it] not.
Mat 24:27 For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.
Everyone will know at the same time when Christ has arrived. The bible says we should not believe anyone who has seen him before then.
Interpreting dreams, visions, experiences, etc is a very tricky matter. People have a tendency to interpret them on a literal basis, in context of their own understanding and/or without the benefit of a good spiritual director. It is always important to check any type of supernatural experience against Scripture, established doctrines and traditional teachings.
We know that a soul with an advanced level of spiritual development is open to supernatural experiences and gifts of the Spirit. That same soul however is an open portal to the unseen and subject to the attacks and deceptions of the dark and ambivalent residing in other realms. An individual in a spiritual process will frequently experience things before they have the ability to discern what is truth and what is not. This further underscores the necessity for a good spiritual director, particularly one who has achieved a certain level of spiritual development him/herself. In these times this can be difficult to find. Conversely, we are living in times where many souls are being called to higher levels. We are experiencing a great numbers of souls being propelled along a path with no map or experienced guidance.
Do I think Maria Esperanza is a fraud? No. Do I think these are legitimate prophecies? Doubtful. Maria Esperanza is in process. I believe she is the one who has experienced the stigmata on several occasions? Her husband, Godly man that he may be, is not equipped to interpret her visions. Does Maria have a spiritual director and where is he? In times past the Church recognized the delicate nature of such situations and kept a watchful eye on these souls. Her spiritual director should be the recipient of these visions and the confidant. It is irresponsible and unwise to release them to the public as is being done. There is no discernment being exercised. We have no idea whether these experiences are meant for Maria alone, symbolic and solely applicable to her life or meant for the world at large. I lean towards the former if they are of a legitimate source.
We need to be very careful and change how we look at spiritual experience.
While it is good to be cautious concerning these matters, gifts of the Spirit are not distributed according to gender. God gives any gift he wishes to any soul he wishes, regardless of gender.
I used to think that, too, but I don't really know for sure. It's just my opinion. I do not believe that a lay woman would be given a gift of reading souls. I'm not really certain that it is a good thing for a priest to have hidden knowledge about a soul. In the scriptures, only Jesus had that gift as far as I can tell.
Only men were given the privilege of writing scripture. Only men are given the privilege of writing encyclicals. Only men can administer the sacraments.
I didn't say I like it or it is fair. That's just the way it is. When I see women exhibiting some of these so-called gifts usually given to men, I get suspicious. Why have a woman lay hands on you non-sacramentally when you can request and receive the sacrament of annointing?
I'm not sure that women spoke in tongues back when that gift was genuine.
I think we are getting close to something momentous. If Jesus decides to manifest Himself, that's fine, but it is the icing on the cake so to speak, just as all apparitions are.
We have the Church, we have the Bible, and, if we want, we have Church-approved apparitions.
But we must not become "sign and wonder" junkies.
That is not an indictment of ANYONE else nor of the supposed seers.
I just find it easier to ignore all of them now (except the old approved ones) than try to figure out which ones might be legit and which ones are not, and just stick with Apostolic and Scriptural Christian belief.
If they are legit, they can only repeat that which we already know and should be doing and believing already as committed Christians. There can be no new revelation.
For some, running after the latest messages and seers and apparition pilgrimage sites almost seemed to eclipse basic Christian orthopraxy. That cannot be of God.
I understand the 'spark' to be Our Holy Father.
It's funny but when I was reading one of Brown's books back in 1990, he was talking about the anti-Christ and I had a vision of a guy who looked just like Bill Clinton.
Administration of the Church and the priesthood is not the same as having a gift of the Holy Spirit.
In the scriptures, only Jesus had that gift as far as I can tell.
A woman (the Virgin Mary) bore the Redeemer and proclaimed His nature at His conception. A woman (the prophetess Anna) recognized the Savior at His Presentation in the Temple. A woman (Mary Magdalene) was the first to see the Risen Savior and proclaim the Resurrection to the disbelieving Apostles. The daughters of Phillip were said to be prophetesses.
The Catholic Church has had a multitude of female saints and mystics for 2000 years. Read Romans and Corinthians. Gender and the priesthood have never been a prerequiste for gifts of the Holy Spirit. Neither does Scripture teach that.
I'm not sure that women spoke in tongues back when that gift was genuine.
There is nothing in Scripture to support this belief. In fact, it is quite the opposite.
None of those things you mentioned involves the reading of souls, although what you say is true otherwise.
The scripture is largely silent as to exactly how and to wom the specific gifts are distributed.
There is nothing in scripture to support that women did speak in tongues. It's pretty generic and vague on that point. I can't be sure one way or the other from my reading of scripture. If you know a specific scripture concerning women and spiritual gifts other than prophecy (on occasion women did have that gift such as Anna in the temple) and other than the ones you mentioned, please cite it.
A lot of the women saints would be considered mentally ill today and no one would put much credence on what they said and did, holy as they may have been otherwise.
I'm not any more, but it took a long time for me to realize that paying attention to and seeking those things was counterproductive, confusing, and a waste of time, for the most part.
To make a long story short, I am feeling very much alone at this point.
Best, Sharon Ferguson
God, the Holy Spirit, is the principle Author of all Holy Scripture. He used humans as active instruments in producing the texts. There are large sections of Holy Scripture in which we are not positively sure who the human author was. We know there is a portion (at least) of one psalm that was written by a woman (the mother of a king). I don't have the specific citation just this moment, but I can get it for later.
The point is, God can work through whatever person He chooses in giving supernatural gifts - as 'Canticle of Deborah' pointed out. Deborah herself was a judge of Israel! Also, think of St. Bernadette or the child Lucia from Fatima in receiving and giving to the world the Church approved messages sent by God through His Mother, the ever-Blessed Virgin Mary.
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.


text:
Services Overview
Skatepark Design
Skatepark Construction
Event Logistics
Event Management
Skatepark and Ramp Rental
Build At Home
Featured Projects
Training Facilities
Public Parks
Specialty Projects
All Skateparks
Rental Catalog
Rental Overview
Mega Ramp
Mini Ramp
Interactive Course
Am Slam Street Course
Street Course
Triple Set
Vert Ramp
Mini Mega Ramp
Big Air Triples
FMX Ramp
FMX Step Up
Snowboard Event Rental
Company Overview
Key Personnel
Licenses and Insurance
Contact Us
CARampworks Videos
Instagram Pictures
Danny Way
Steve Caballero
Colton Satterfield
Bucky Lasek
Torey Pudwill
Ben Hatchell
Vanessa Torres
Scotty Cranmer
Leticia Bufoni
Jagger Eaton
Curren Caples
2016 OSLO X-Games Build
Click here to download our
2016 Ramp and Skatepark Rental Catalog
California RampWorks is a respected designer and builder among professional riders and businesses in the industry. California RampWorks has the ability to manage a project from conceptual design to construction. We have built large scale turnkey events, portable skateparks, ramps, stunt equipment, private and indoor skateparks, and training equipment around the world! Please
contact us
if you have any questions.
Russian X Challenge
August 5th, 2016
The Russian X Challenge is a new action sports event, making its debut in Moscow, Russia. The venue is located at Patriot Park, which is known as...
Read More
Mountain Dew SuperSnake
August 2nd, 2016
Watch the video above to preview the first ever Mountain Dew Supersnake. This past spring we had the opportunity to design a snake run down the...
Read More
2016 Dew Tour Results
August 1st, 2016
The reimagined Dew Tour took place last weekend in Long Beach, CA. Its new individual and team format proved to be an exciting way to watch a...
Read More
Van Doren Invitational 2016
July 27th, 2016
The 2016 Van Doren Invitational in Huntington Beach, California will take place this weekend (July 29-31)! Be sure to watch the live webcast here on...
Read More
2016 Dew Tour Build
July 19th, 2016
The 2016 Dew Tour event, set to debut in Long Beach, CA from July 22-24, will be a contest like you've never seen before. CA RampWorks has designed...
Read More
2016 X Games Austin: Behind The Design
July 15th, 2016
X Games Austin was a huge success and the pros weren't the only ones out there killing it. Our builders spent two weeks constructing a custom...
Read More
Agenda Long Bar Contest
July 1st, 2016
Our 100 foot long flat bar made its debut at the Agenda event in Long Beach last weekend! A lot of shredding went on and you can check the video that...
Read More
X Games Austin Build
May 26th, 2016
X Games is back for its 3rd and final year in Austin, Texas! We are currently constructing a concrete street course, concrete park course, vert ramp,...
Read More
Red Bull Hartlines
May 21st, 2016
Red Bull Hartlines went down last weekend in Detroit for the second year in a row. We had to deal with some rough weather, including some mid May...
Read More
X Games Oslo: Behind the Design
March 24th, 2016
The design for the Oslo X Games skatepark is directly inspired by the city of Oslo, Norway itself, and is intended to reflect the modern...
Read More
X Games Oslo: Day One
February 25th, 2016
X-Games Oslo is Banging!...
Read More
Sledding Hill Rental in Estes Park
February 16th, 2016
CA RampWorks has expanded its rental catalog to include sledding hills! We now carry three different sized sledding hills, with real or faux snow,...
Read More
Custom Halfpipe for Zumiez 100K Build
February 9th, 2016
CA RampWorks partners with Zumiez again, this time to build a custom halfpipe for their annual corporate sales party, Zumiez 100K. We were able to...
Read More
2016 Oslo Norway X-Games Build Time Lapse
January 26th, 2016
Read More
Danny Way Breaks the World Record for Highest Air
October 21st, 2015
Danny Way does it again, he broke his own World Record for Highest Air on one of the biggest ramps we've ever built. The previous record was 23.5...
Read More
Video – The Berrics at Zumiez Best Foot Forward
September 21st, 2015
The good folks over at The Berrics have been on tour with the Zumiez Best Foot Forward Finalists for some time. They caught up with some of the...
Read More
Zumiez Best Foot Forward Finals
September 16th, 2015
Joshua Tree - California Part Burning Man, part Coachella, all skateboarding... The Zumiez Best Foot Forward event went down in the desert this...
Read More
Made In America Skate Stage Video
September 15th, 2015
Article from CA Productions Made In America Skate Stage - Philly Locals There's nothing like skating a great local event with the best...
Read More
Kelvin Hoefler Wins AGAIN! Dew Tour Street Style 2015 Results
August 17th, 2015
DEW TOUR STREET STYLE 2015 RESULTS Hot off of yesterday's Street win, Kelvin Hoefler came out swinging during today's Street Style contest and...
Read More
Kelvin Hoefler Wins! Dew Tour Street Results
August 16th, 2015
DEW TOUR - LOS ANGELES Kelvin Hoefler ripped his way past a heavy pack of shredders at the Dew Tour in Los Angeles. An impressive consistency...
Read More
Jimmy Wilkins at DEW TOUR Vert Ramp!
August 15th, 2015
Some amazing ripping went down today at The Ace Hotel. The Dew Tour Vert Ramp built by CARampworks contest in LA went off as the best U-Track...
Read More
Dew Tour Los Angeles Schedule and Build
August 11th, 2015
Dew Tour Los Angeles Schedule and Build [gallery size="medium" columns="2" ids="7137,7139,7138,7141,7140,7132,7133,7127,7126,7125"] The Dew Tour...
Read More
Van Doren Invitational Men's Finals
August 4th, 2015
[caption id="attachment_7118" align="alignnone" width="1024"] Pedro Barros gets ready to drop in.[/caption] Van Doren Invitational Men's Final....
Read More
Van Doren Invitational Bowl Build
July 31st, 2015
VAN DOREN INVITATIONAL BOWL BUILD Watch how the CA RampWorks and CA Skateparks crews build the Van Doren Invitational Bowl from scratch in a...
Read More
Van Doren Invitational LIVE!!!
July 31st, 2015
VAN DOREN INVITATIONAL LIVE The best bowl riders in the world are descending on Huntington Beach today for the VDI! Click here to watch coverage...
Read More
Van Doren Invitational Women's LIVE STREAM
July 28th, 2015
[caption id="attachment_7099" align="alignnone" width="1000"] Lizzie Armanto inverts to disaster from the Van Doren wall to the low quarter. Photo:...
Read More
2015 Van Doren Invitational Bowl – Course Preview Gallery
July 15th, 2015
Huntington Beach, CA - 2015 Van Doren Invitational Bowl 100 activities on the beach during 10 days of summertime fun, the best athletes on...
Read More
Van Doren Invitational 2015 Schedule
July 14th, 2015
HUNTINGTON BEACH, CALIFORNIA - Van Doren Invitational 2015 Schedule 10 Days between July and August contain the ideal recipe for the ultimate...
Read More
Danny Way on SKATELINE
July 14th, 2015
SKATELINE, NBD - We were stoked to see our video pop up on Skateline, NBD, Thrasher Magazine's weekly news show featuring Gary Rogers. The video is...
Read More
Transworld's SNAP THE GAP contest and build
July 10th, 2015
The flat gap has long been a staple spot for skateboarders looking for a challenge in the streets. When Transworld Skateboarding asked us to build...
Read More
10 Year Anniversary of Danny Way's Great Wall of China Jump Build
July 10th, 2015
The Great Wall of China - 10 years ago today, Danny Way did the unthinkable. He became the first person to jump over the great wall of China...
Read More
Dew Tour Results – Hoefler Wins Street Best Session
June 22nd, 2015
Dew Tour Chicago Street Best Session Results A packed crowd and heated competition was the recipe for a great show this weekend at Dew Tour. In...
Read More
Dew Tour StreetStyle – Behind The Scenes Practice
June 21st, 2015
We caught up with the best skaters in the world to take a look behind the scenes at Dew Tour Street Style...
Read More
DEW TOUR Results – Chicago Street Style
June 20th, 2015
Chicago Dew Tour Results Dew Tour Street Style wrapped up today after a heated competition at Grant Park in Chicago. A new unique course...
Read More
Dew Tour Course Build – Chicago
June 19th, 2015
Dew Tour Course Build - Chicago More rain and storms have followed us from Austin X Games to Chicago. We are pushing through to make...
Read More
Dew Tour Chicago – Athletes, Schedule and Build
June 17th, 2015
DEW TOUR - Chicago June 20-21 The 2015 Chicago stop of the Dew Tour is coming in hot. Our crew is hard at work at two sites in the windy...
Read More
Chris Cole skates his signature flatbar – CA Build At Home
June 13th, 2015
Fresh off of his DC Shoes NBD video part, Chris Cole stopped by to skate his signature flatbar from CA Build At Home. This was filmed in about half...
Read More
2015 X Games Testimonials – The Pros Speak
June 12th, 2015
2015 X Games Testimonials - The Pros Speak The 2015 X Games are a wrap. A huge collective effort by many industries and and passionate people...
Read More
Chris Cole's NBD Part
June 11th, 2015
Chris Cole has done something new. A lot of things new, actually. So new, that your rewind and slow mo might not be able to get your brain...
Read More
2015 X Games Men's Skateboard Vert Final
June 10th, 2015
2015 X Games Men's Skateboard Vert Finals The top vert skaters in the world came to Austin to lay it all down during X Games. The Texas heat...
Read More
2015 X Games Big Air Doubles – Skate and BMX
June 9th, 2015
2015 X Games Big Air Doubles The newest event at the 2015 X Games is the Big Air Doubles. Taking the best riders of skate and bmx and teaming them...
Read More
2015 X Games Skateboard Big Air
June 9th, 2015
2015 X Games Skateboard Big Air The 2015 X Games Skateboard Big Air Finals went off under the stars in Austin Texas this weekend. The best...
Read More
X Games Courses Build Continues
May 30th, 2015
The X Games Courses are in full build as we are just under a week to competition start time. Stay completely up to date with the 4 course builds on...
Read More
May 25th, 2015
The premier action sports event of the year demands the best courses possible. After working with the top athletes, analyzing the best of past...
Read More
X Games Course Builds Begin – Austin Texas
May 21st, 2015
X GAMES COURSE BUILD With the X Games less than two weeks away, we have begun building all four courses - STREET, PARK, VERT, BIG AIR - on the...
Read More
Video – RedBull Hart Lines through the lens of Transworld Skateboarding
May 12th, 2015
You may have caught some of the exclusive content we posted throughout the RedBull Hart Lines contest in Detroit. But thanks to Transworld...
Read More
Video – RedBull Curb Kings Event
May 12th, 2015
Pro skaters, local legends and neighborhood rippers all came out to Belmont Park on Saturday to compete in the annual RedBull Curb Kings event. ...
Read More
Curren Caples wins! Hart Lines Results and Gallery – Final
May 9th, 2015
Hart Lines Results and Gallery When these athletes get on their game, the crowd gets on their feet. That's exactly what happened today at the...
Read More
Hart Lines Results and Gallery – SemiFinals
May 9th, 2015
After a fun day of HEATED competition, only the top eight of the World's 20 best street skateboarders will advance to the finals tomorrow. It...
Read More
Gallery – HARTLINES – Breaking In The Build: Detroit
May 7th, 2015
Some of the world's best skaters flooded the Hartline's course today. Check out the gallery of the pros breaking in the build. [gallery...
Read More


text:
Research Areas
Architecture; Memorials; Memory and Writing
M.Arch., Harvard University
B.A., Princeton University
Curriculum Vitae (pdf)
Rachel R. Munn
Rachel Munn is an architect with over ten years of professional experience (formerly an Associate at MDS in downtown Boston). Her academic interests focus on the interrelation of architecture, place, memory and memorials. In 1997-1998, she was a Fulbright Fellow in Berlin, where she studied the history and built environment of this complex city. Since her return to the U.S., she has continued her research, teaching and reflections in these areas through undergraduate and graduate courses focused on how historical events, political ideals and cultural movements are inscribed into the urban environment. She has given seminars at Brandeis University, Harvard University's graduate Consortium for Women's Studies at the Radcliffe Institute for Advanced Study and the Department of Architecture of Wentworth Institute of Technology, as well as guest lectures at several other area colleges and universities.
Current Projects
I will continue with two parts to my work - an examination of place and memory in architecture, and creative writing projects. In my writing I am continuing work on "Sap Season", a collection of poems about my journey through two years of breast cancer diagnosis and treatment. I will also begin work on a new group of poems, "Breath In, Deeply".
Representative Publications
Munn, Rachel. "Memory and Berlin." Testimony, Tensions, and Tikkun: Teaching the Holocaust in Colleges and Universities. Edited by Myrna Goldenberg and Rochelle Millen. University of Washington Press: 2007.
South Street, a Literary Journal. Volume 1, Thresholds. Selected Poems from "14 Winter Street". Edited by Nancer Ballard, Emily Corbato, Georgia Sassen and Rachel Munn. A Publication of the Women's Studies ResearchCenter, Brandeis University: Summer 2012.


text:
I wish to create bilingual blogs/websites using WordPress. Of the plugins that make it easy for users to switch between one language and another Language Switcher seems one of, if not the best. Although I've been able to switch the core elements (posts, pages, comments, Core Widgets, etc.) I've struggled with plugins that I wish to incorporate into my test website. Some look promising, in that they are internationalized, but on examination fall short (often permitting use of other languages than English - but only one language can be presented to the user at a given time). I'd like to know which plugins and themes work well with Language Switcher, and which should be avoided.
To kick things off I've found that the following plugin and theme work well with Language Switcher - I just needed to create an .mo Welsh file for both:
Advanced Search: http://www.zirona.com/software/wordpress-advanced-search/
Freshy 2 theme: http://www.jide.fr/english/
I'm really keen to find plugins that work multilingually in the following areas (the ones I've tested to date fall short):
Event Calendar
Contact Form
I'm not too bothered about the admin side - it's the user interface I'm concerned about mainly.