Académique Documents
Professionnel Documents
Culture Documents
not been done in the Irish context, folklore collected in Ireland in the
twentieth century also shows that the guise of the gentleman is one
assumed by the devil here as well. In the Donegal tale quoted from
above, a gentleman devil offers a poor peasant a new suit of clothes
if he agrees to cause discord between a happily-married husband and
wife (Ó hEochaidh 1989: 44–8). One tale-type in which he often
assumes this form is ML 3015 The Cardplayers and the Devil, in
Irish variants of which ‘the Devil is frequently a readily identifiable
symbol of the Protestant gentleman, which is to say a member of the
oppressing or privileged classes. He may be depicted as having an
English accent. He is invariably well-dressed. He is charming and
well-mannered. He is so very similar to the gentry that they fail to
realise for a long time that there is anything amiss’ (Nuttall 1998:
36).
This, then, is part of the literary and folkloric context in which
one can view the only known translation into Irish of any of
Machiavelli’s works. The translation is probably the work of Simon
Macken, who ran a classical academy in the town of Enniskillen
from 1818 until at least 1826 (Mac Annaidh 1993: 4). Prior to that he
seems to have been living in the vicinity of Brookeborough, Co.
Fermanagh, where his brother Richard was a merchant (Mac
Annaidh 1993: 5), by 1788, and teaching there from at least the early
1790s. He was originally from the vicinity of Kells, Co. Meath, and
the manuscript in which the Machiavelli translation appears,
Sheffield University MS 17, was written in 1779–80, before he
moved to Fermanagh. It contains the title-page inscription ‘ex libris
Simonis Macken, Hillrath near Drogheda’ and another one that
mentions ‘Cill Abharaoi’ (p. 88). Hillrath is modern Hill of Rath /
Mullach an Rátha, just outside Drogheda. Cill Abharaoi is almost
certainly the parish of Killary / Cill Fhoibhrigh (Ó Mórdha 1959:
434). The medieval Killary church and cross-shaft can be found in
Lobinstown townland, seven miles northwest of Slane. The third
inscription, on the first page of the manuscript, reads ‘Littlemount,
Maguiresbridge, Fermanagh’, and must postdate the writing of the
manuscript.
There are three other items in Macken’s hand extant. Two
manuscripts are to be found in the Royal Irish Academy (MS 23 L 7,
MACHIAVELLI IN MULLACH AN RÁTHA 9
eile gan suim’) this omission may have been due to a simple
oversight rather than based on religious scruple.
Two passages which show the clergy in a very unfavourable light
are translated wholesale by Macken. In the first, the possessed young
woman, Ambrosia, reveals that an attending monk had kept a ‘pretty
brown girl’ in his cell for four years, disguised as a young monk. This
Macken translates fully, although he does omit ‘..and from thence, that
is from such a Discovery [i.e. of the monk’s sinful behaviour], let the
World judge, whether the Possession was not like to be true.’ In the
second, more extended passage, Belphegor describes the pomp and
circumstance of his reception at the final exorcism:
ACKNOWLEDGMENTS
I wish to thank the following: Prof. Colm Ó Baoill and his brother Cathal Ó
MACHIAVELLI IN MULLACH AN RÁTHA 17
Baoill for their interest and help, well beyond the call of duty, in providing
copies of relevant secondary sources; those present at papers I presented at the
5th Irish Studies Conference at the University of Sunderland, November 2007,
and the Cambridge Group for Irish Studies Seminar, February 2008, for their
valuable questions and contributions; the staff of Special Collections in Western
Bank Library at the University of Sheffield for arranging access to Sheffield MS
17; and the University of Wales for the Pilcher Senior Research Fellowship
which enabled me to research and write this article.
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