By Clodagh Tait
This e-book is the 1st special exam of dying in early glossy eire. It bargains with the method of demise, the behavior of funerals, the association of burials, the personal and public commemoration of the useless, and concepts concerning the afterlife. It additional considers ways that the residing formed ceremonies of demise and the reputations of the lifeless to aid their very own ends.
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Additional resources for Death, Burial and Commemoration in Ireland, 1550-1650
90 An unusual note amongst the funeral entries records one tragic incident: Mary Babington, Lady Dowager Dunsany is described as having Dying Well: Experiences of Death 21 been ‘murthered at Clonny by Honora ny Caffery (nurse to one of her children) the 19 of March 1609’. 91 Other mentions of executions are often frustratingly short, such as the comment by Lord Justice Drury and Sir Edward Fitton who arrived in Kilkenny in November 1578: ‘The jail being full we caused sessions immediately to begin.
Grief for the dead is only rarely mentioned in the surviving sources. It is clear, however, that while people were expected to feel a strong sense of loss, it did not do to succumb to excessive display of sadness, hopelessness or despair, since such feelings indicted an unwillingness to trust in God’s mercy and his plans for the salvation of the righteous. 128 Patrick Comerford, the Catholic Bishop of Waterford, writing to Luke Wadding in 1629, included the news of the death of the father of one Fr.
Hugh Kennedy for that bloody act, that he fell into a most desperate madness and distraction and could not rest day and night, yet coveting to do more mischief on the English, but being prevented and denied to do it, he . . 123 There would have been no doubt in the deponent’s mind that justice had been done in this case. Suicide was a fitting end to a man who, it seemed, was already damned. MacDonald and Murphy comment on the tendency in England to exploit deaths by suicide ‘to gain a propaganda advantage’ in sectarian controversy.