2
30
36
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
809
Source
A related resource from which the described resource is derived
APF CP 23, 176r-196v
Title
A name given to the resource
Report on the Scottish mission, 1674-07-21, [Rome]
Date
A point or period of time associated with an event in the lifecycle of the resource
1674-07-21
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: [Rome]
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
Original
Language
A language of the resource
Italian
Latin
Subject
The topic of the resource
Barbary (unspecified or several locations)
Capuchins
Conversion
Jesuits
Scottish Catholics abroad
Tripoli
Description
An account of the resource
Report on the Scottish mission. In 1668, PF received a report on the Scottish mission from the prefect Alesandro Winstero [Alexander Winster]. This report was discussed during PF meeting of 27 September 1669. After this meeting, the affairs of the Scottish mission were referred to this particular congregation.
In the report the following subjects are being discussed: a) the size and location of Scotland; b) the rule and language of Scotland; c) the location of the mission in Scotland; d) the amount of people; e) Catholicism, errors and abuse; f) the goods of the church; and g) the many obstacles the Holy Faith faces in Scotland. According to the law it is prohibited to say or listen to mass. Priests face the death penalty, and the lay people face the penalty of having their goods confiscated. The heretics also force the Catholics to go to their University, where they run the risk of conversion. Catholics are not allowed to take public office in Scotland, because they cannot take the required oath, and the number of missionaries in the area is insufficient; the solution to the last issue is better administration of the Scottish Colleges overseas. To achieve this, they propose the following solutions: 1) that all Colleges should receive a visitation that makes sure that the foundations of the Colleges are respected. The Scottish College in Paris claims that it was not founded to produce missionaries, but to house Scottish students who want to study at the university. After finishing their studies they were free to choose a career to their liking. Now however, new houses have been bought and there are 10 students (not including the superior, prefect and servants), who are all willing to return to Scotland. The missionaries in Scotland also select the students on their willingness to return. The procurator of the mission proposes that since the Nuncio will not be able to make the proposed visitation, they will ask Cardinal De Bouillon [Card'le di Buglione] to visit instead; both he and his uncle (marshal Turenne), are very affectionate to the Scottish nation. The second College is in Douai, and whilst the prefect is not sure with what intention the College was founded, it is believed that it always created its own revenue; there used to be around 30 students residing at the College. Nowadays, the Jesuits (who are the superiors of the College), state that the College has hardly any money, and that the original donation was not made to the College itself, but to their mission; there are also few students still living at the College. The secretary informs PF that on 8 February 1667 it was decided to let S'r Intern'o di Fiandra make the visitation. At that time however, the city was conquered by the French and he could not enter; 2) the third College is in Madrid, and according to the Prefect [Paluzio Altieri] it was founded by a Scottish nobleman, colonnello Sempelio [colonel Sempill]. Its noted that there have been very few students at the College, and it is administered by the Jesuits. The secretary [Francesco Ravizza] states that in 1668 Cardinal Borromeo [Federico Borromeo] had the instructions to visit the College (he was nuncio at the time), but he does not seem to have done this. The procurator will ask the current nuncio to make the visitation. The fourth College is in Rome. The procurator believes that cardinal Barbarini had visited this college often over the past few years. In general, the procurator states that the Colleges give little assistance to the mission. The College of Rome, which had the best chances of creating missionaries, has been limited to just four students. This is caused either by the Jesuits who do not chose capable students, or by the superiors and ministers of the College, who do not educate the youth with prudence and kindness. For the other Colleges, (except Paris, where the youths do not have any obligation to become missionaries), there does not seem to be of much use for the mission, at least for the secular clergy. This leaves the mission only protected by PF, who proposes that regular visits are made, in order to make the youth serve the nation. The prefect also asks the visitors of the Colleges to substitute any students that are not suitable for the mission. The prefect asks the visitors to instruct them in particular in Christian virtues, controversies, cases of conscience, in administering the sacraments, rites, ceremonial practices, and preaching, and they should also all visit conferences during their studies. The procurator of the mission adds that in the College of Rome they no longer carry out these expectations. For this reason, the students are forced to stay for some time in Paris, before going to the mission. The prefect proposes that when the students are not instructed in the Colleges, the rectors of these Colleges should be forced to send the students (at the expense of the Colleges) to a seminary. When the students are sent back to their countries without any experience as missionaries, they are of little use. The secretary states that during PF meeting of 4 February 1664, it was proposed that the students of the Scottish College in Rome would be used for some time to take care of the city's souls, in order to send them to the mission fully prepared; 3) the prefect believes that it would be better if the election of students for the College of Rome would be done by the prefect and the missionaries. They should find a person zealous to his country and the mission, and should check if the Colleges actually followed the instructions previously listed; the procurator says that without this last issue, all the others would be neglected or not be enforced at all; 4) due to the number of missionaries being very small, in comparison to the needs of the country (every day the number of Catholics is increasing), the prefect deems it necessary to increase the amount of missionaries. These should not only come from the College of Rome, but also the other Colleges. Right now there are eight missionaries divided over five dioceses, and the others do not currently have any missionaries; 5) it is not right that the only Irish missionary is Fran'co Bianchi [Francis White], who has worked for many fruitful years for the mission. According to White they could easily find more Irish missionaries with help from his brother. The prefect already asks to reserve 20 scudi as travel money for three or four persons. It is hoped that PF deems these people suitable, as one of the two Irish Franciscans of the mission has already died. The procurator says that in the Highlands and on the islands people are more inclined to the Holy faith, and that there is a smaller risk of persecution. The procurator proposes that they will focus their efforts on these areas, because he believes that the conversion of the Lowlands depends of those in the Highlands. The Irish Franciscans who went to the Highlands spoke the local language, but now they all left. If PF decides to use regular priests they should make sure that they understand that they are subjected to the prefect of the mission, from whom they receive faculties and provisions; 6) because all the requisites have been used, PF is asked to give the nuncio to France the money to buy portable altars. The procurator says that there is a big need for chasubles and chalices. All the priests should have their own, as they live very far away from each other. It should be made clear however, that these items belong to the mission and not to the missionaries themselves; 7) there should be money reserved to buy books on controversies and devotion, as they will be useful for not just the Catholics, but also among the heretics; 8) the immediate time after their arrival is always very hard for the missionaries. They have used all their traveling money, and have to wait an entire year before receiving their next provisions. The prefect asks PF to send the provision for the missionaries to the prefect, so that the missionaries can start working directly after they arrived. If someone is unable to go to the mission, it is up to the prefect to get the money back. The secretary states that this problem was recently resolved, when it was decided that the missionaries of Scotland would be paid one semester in advance; 9) the prefect asks to set a date for when the provisions begin, so that the missionaries know how much time they have before being paid. According to the secretary, this is the day that they start to work for the mission. In the case of illness, its noted that PF may continue to support the missionaries; 10) because PF has always been very zealous towards the Scottish mission, they want to find a way in which the missionaries can live honorable lives. The English missionaries own patrimonial goods, or are supported by noble houses where they serve as chaplains; regular priests might be supported by their superiors. The Scottish Catholics that own patrimonial goods, are layman or part of an order, and only very few become secular priests. At this moment none of the secular priests have any patrimonial goods. There are very few Catholics in Scotland, and they live very far away from each other. The missionaries first stay at one house for a few days and then travel further to another one. Even though they are staying with Catholics, they use their provision to pay for their living, and often live among heretics. It is common that they are very lonely, start to get bored and become very silent. At mass, they hardly ever receive money from the Catholics. The Catholics are usually very poor, as they are excluded from public office and forced to pay the protestant priests. The life of the missionaries is very insecure and full of fear, and they are afraid to leave without the license of PF. After receiving their license they either have to retreat for a while to recover from illness, or they are too old or tired to be of any use for the mission; they are forced to live the rest of their lives in poverty. The Jesuits for example have always received a subsidy and always stayed in Scotland, even during the most dangerous times. Some pious people from Paris sent Irish missionaries to the Highlands, and paid them 100 scudi for travel and living expenses. As these priests did not receive any alms, they were not able to pay for their living. The situation in Scotland is not the same as in England, and the mission needs a stable base. They ask PF to help the mission, because without any help this church cannot exist much longer, and the students will abandon the mission; 11) they propose to use the revenue of one of the Scottish Colleges for the mission itself. They suggest the College in Madrid as hardly any Scottish students went there, so it is of little value to the mission. It also would not be against the wishes of the founder, because he simply wanted to help his Fatherland, which is better served with the mission itself than with the College; 12) though the missionaries behave themselves, they could (because of their isolated position), ignore their duty if they are not controlled by the prefect. They ask that in the case of missionaries who have received multiple warnings, to give the prefect (together with two missionaries), permission to limit or revoke the faculties of these missionaries; 13) they ask PF to permit the prefect (or someone nominated by PF), to stay in Edinburgh. The council is located in Edinburgh, and it is also where the Catholics have to go for the courts; 14) the procurator says that if regular priests would work for the Scottish mission, they should be spread over the dioceses. This is applied to the secular priests, and they should not be allowed to just stay in comfortable areas, and the houses of Catholics; 15) there are three universities in Scotland, one in Glasgow, Aberdeen and St. Andrew, as well as a College in Edinburgh. It is suggested therefore that there should also be somewhere for the care of missionaries. They suggest that this be assigned to the Jesuits; 16) because there is no bishop is Scotland to administer the sacrament of confirmation, PF suggests that on occasion, a bishop from Ireland should visit; 17) there are many potential students for the Colleges of Rome, Madrid and Douai, and the Jesuits should make their decision, without any bias; 18) there are many Scots outside Scotland that have sworn to become missionaries but never did. Therefore they should be forced to return to the mission or send a substitute in their place; 19) the rectors of the Colleges should not receive any students without permission from the prefect of the mission, or at least from the missionaries themselves; 20) the Jesuits should be forced to teach the students in Scotland; 21) the Catholics are forced to send their children to the schools of the heretics, where they run the risk of being converted. PF asks thats all missionaries to do something about this, and to either make sure that the children have Catholic schoolmasters, or to send them to the school of the mission; 22) because the schoolmasters cannot live on the 30 scudi given to them, they have to ask for a provision from the students. They propose to forbid the schoolmasters from taking anything from the children, and instead raise their income to 60 scudi. This was already decided during PF meeting of 4 February 1664, however the prefect was satisfied with 30 scudi, and money being taken from the students; it was this reason however, why many students were not able to go to the schools; 23) since the two schoolmasters are secular they should become missionaries, and two other priests should be found in their place; 24) the prefect should be given the faculties to consecrate chalices and portable altars, as there is no bishop in Scotland. Its noted that the prefects in Asia work in the same way; 25) the house in Dieppe (which has already been approved by PF), depends completely on PF for money, and for other problems which have yet to be explained by Card’l Antonio b. [Antonio Barberini Jr.]. PF should provide the money for at least one house in Dieppe or Cacen [Caen?]. In this way the Scots will be more eager to work for the mission. PF does the same thing for the Franciscan mission in Albania, the mission in Cairo, Egypt, in Tripolo for the missions on the coast of Africa, the missions in India by the Theatines in Lisbon and Goa, and the Capuchins in Lisbon who work for the mission in the Congo; 26) they propose to give the nuncio’s to Flanders and to France the authority to give dimissorial letters to young Scots. This will make the Scots more eager to become part of the clergy, and does not force them to travel far away. This will also make them more loyal towards their own Fatherland; 27) at the College of PF, the students learn way more about ecclesiastical matters, which they do not learn with the Jesuits. Therefore they ask PF to receive someone from the Scottish Highlands, so that in time this person can work as schoolmaster; 28) PF has already been asked on several occassions to send a visitor to the mission, but it has never materialized since they have not been able to find a suitable person. They propose to choose a Scottish or Irish priest, in order to not to create any suspicion; 29) PF decided to have a superior general in Scotland, but this did not happen as the Jesuits opposed the plan. This would have allowed one person to oversee everything; the secular priests never gave any information on the regular priests, therefore PF never knows what they are doing. The secretary found a few relevant decrees on this matter, one from 9 July 1630, and the other from 5 August 1630. Both are on the office of superior for the Scottish mission; and 30) its requested by the faculty to the prefect, permission to nominate a vice-prefect who would substitute him in the case of absence or death; this happens in Asia and other remote places. In the case of death, all faculties should be given to the oldest missionary until PF appoints a new prefect. The secretary found a decree about this on the missions in Asia which is being cited. (A longer summary in English is available in the transcription file.)
Date discussed: 1674-07-21
Additional comments
Gio' Brenano is named as 'hora Vescouo/ Vaterfordien.' This must refer to the bishopric of Waterford and Lismore, who is indentified as John Brenan.
Creator
An entity primarily responsible for making the resource
PF
Relation
A related resource
For thoughts on the doubts adressed at the end of this report, see: APF CP 23, 197r-200r (database item 810) and APF CP 23, 232r-v (database item 813).
For further discussions on the other issues adressed in this document, see: APF CP 23, 201r-202v (database item 811) and APF CP 23, 222r-225r (database item 812).
Barbary (unspecified or several locations)
Capuchins
Conversion
Jesuits
Origin: [Rome]
PF
Report
Scottish Catholics abroad
Tripoli
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
812
Source
A related resource from which the described resource is derived
APF CP 23, 222r-225r
Title
A name given to the resource
Report on the Scottish mission, 1674-07-21, [Rome]
Date
A point or period of time associated with an event in the lifecycle of the resource
1674-07-23
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin:[Rome]
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
original; unsigned
Language
A language of the resource
Latin
Subject
The topic of the resource
Capuchins
Conversion
Jesuits
Scotland
Visitation
Description
An account of the resource
Since it had been decided that everything discussed in the Congregazione Particulare (CP) also has to be reported to the Congregazione Generale, they have made a list of everything that was decided during the meeting of 21 July 1674, on Scotland.
a) someone has to visit the four Scottish Colleges, and the first to be visited should be the College in Paris, which is administered by the Carthusians. They received an answer saying that they should speak with the prior general of the Carthusians in order to choose a visitor of this order, and they also wrote the nuncio to France about the matter. For the College in Douai, which is administered by the Jesuits, they should write to the internuncio and discuss the matter with the father general of the Jesuits. For the College in Madrid, they should write the nuncio to Spain, and also to Cardinal Borromeo. For the College in Rome, they should write to the most imminent protector; b) it was decided that students who want to become secular priests had to be selected for the Colleges. They received an answer that the Jesuits should choose students for the College of Rome, which are then approved by the prefect of the mission; c) it was decided that to increase the number of secular priests, it should be made clear that the congregation wants to use their services. Therefore a declaration should be made; d) it was decided that Irish missionaries should be sent into the mountains. They received the reply that this would be done; e) there is a big need for sacred furnishings. The proposal was accepted, and it was decided to discuss with the prior of the mission the amount of furnishings needed; f) there was also a big need for books. They responded that when it was made clear what books were needed, they would provide them; g) it was decided that the provisions should be paid earlier to the missionaries, and this was approved; h) it should be made clear on what day the missionaries begin receiving the provision. This issue was approved; i) they should use the revenues from the College in Madrid for the mission itself, since there are not any Scottish students there anyway. They received an answer stating that the nuncio should be written to about the way in which the goods ought to be sold, and they should wait for his report; j) sometimes it might be necessary to limit the faculties of the missionaries, or to remove them from the mission. The issue about the faculties was approved; k) it was said that the prefect should stay in Edinburgh. They have decided that it should be left to the prefect to decide; l) it was decided that the missionaries should be spread equally over the dioceses. They received the answer that the superiors of the religious orders should be instructed to do this; m) there should be some missionaries present at the Universities to convert talented students. It was decided that the father general of the Jesuits should be written to about this; n) as there is no-one to administer the sacrament of confirmation, an Irish bishop should be sent on certain occasions into Scotland. They received the answer that the internuncio should be written to regarding his matter, in order to know from what diocese this would be the easiest; o) there should be youths deemed suitable, selected for the Colleges. They were instructed to speak with the superiors, and for the College of Rome, it was already decided that they should ask the approval of the prefect; p) the prefects should have the faculty to recall missionaries that are absent. They received the answer, saying that the prefect should have this faculty in order to force the missionaries to keep their oath; q) it was decided that the Colleges should not receive Scottish students without the approval of the prefect of the mission. This was approved; r) it was decided that students should be taught within their own country. They received the answer that they should discuss this with the father general of the Jesuits; s) it should be forbidden for Catholics to attend heretic schools. They received the answer that the missionaries should be instructed to prohibit Catholics from going to the schools of the heretics; t) it was said that the provision of the schoolmasters should be raised. It was decided that the provision should be raised to 50 scudi, and it was prohibited to take money from the students (or their parents), under the penalty of excommunication; u) it was suggested that the schoolmasters should only be secular priests. This was approved; v) it was said that the prefect should have the faculty to consecrate chalices and portable altars. They responded that this had already been approved; w) it was said that they needed a hospital for retired missionaries in either Dieppe, Caen, or in Normandy. It was decided that the funds necessary for such a house should be assigned to the project; x) it was said that the prefect should have the faculties to give dimissorial letters. They received the answer saying that the faculties had been conceded to the prefect by the rectors of the pontifical Colleges, for 12 years.
y) It was said that in the college of Rome they should especially host students from the mountain areas. They received an answer saying that they should wait for the report of the most eminent protectors; z) it was said that there should be a visitation to the mission. They received an answer stating that they should ask the nuncio to France for a suitable person; aa) It was suggested that there should be a superior for the whole mission, both secular and regular. They received an answer saying that they wrote the nuncio to France and the internuncio to Belgium, requesting information for a suitable candidate for superior; ab) It was said that they should elect a vice-prefect. They received an answer saying that the current situation should be maintained; ac) it was said that the Prefect should have the authority to give faculties to those who have not been declared missionaries by PF. They received an answer saying that they wanted to maintain the old situation; ad) it was said that the mission should receive some kind of grant, as Pope Urban did when he gave 4,000 scudi for the foundation of a Scottish convent in Avignon, and as Pope Alexander did for the mission of the Cevenne in the Linguadoc; ae) it should be made clear whether the students of the Colleges need to receive absolution for irregularity, as they usually have been heretics, or are the children of heretics; af) there are some books that should be translated, especially the one by 'Spondano' [Henri de Sponde]. This request is accepted; ag) they will also pay for the translation of 'Baronio' in English, which could be done by 'Valcherio' [John Walker]; and ah) other points of doubt were also discussed. They received an answer saying that this should be done by someone else.
Date discussed: 1674-07-21
Additional comments
This is made on a meeting of CP, the Congregazione Particolare on Scotland, made for the General meeting of PF, GP, the Congregazione Generale.
Creator
An entity primarily responsible for making the resource
PF
Contributor
An entity responsible for making contributions to the resource
[Adressed to PF]
Relation
A related resource
These points have first been adressed in the a CP report on the mission in Scotland, see: APF CP 23, 176r-196v (database item 809).
CP has taken notes about the issues adressed before, but these seem to be in an earlier stage, see: APF CP 23, 201r-202v (database item 811).
Capuchins
Conversion
Jesuits
Origin:[Rome]
PF
Report
Scotland
Visitation
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
744
Source
A related resource from which the described resource is derived
APF SC Scozia vol.1, 573r-580v
Title
A name given to the resource
Report about the mission in Scotland by [William Lesley], [1678]
Date
A point or period of time associated with an event in the lifecycle of the resource
[1678]
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: [Rome]
Destination:
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
Original; draft
Language
A language of the resource
Italian
Subject
The topic of the resource
Jesuits
Mission reports
Petitions for faculties
Scotland
Scottish Catholics abroad
Visitation
Description
An account of the resource
Relation on the mission in Scotland. The covered subjects are the following: a) archbishoprics and bishoprics; b) the place of residence of the missionaries; c) the residence of the prefect of the mission; d) the universities; e) the Catholics usually live in the mountain areas and in the islands. It would be wise to send more missionaries to these regions; f) there is not even one Catholic bishop in Scotland, it is advised to send a bishop to Scotland once every seven years; g) there are many regular priests in Scotland, especially Jesuits; h) there are many regular and secular Scottish priests outside Scotland in the Colleges, who are actually obliged to work for the mission but who are not able to, or do not want to go back; i) there are many youths in Scotland suited for study, and they should be sent to the Colleges outside the country; j) the Catholics should not send their children to Protestant schools; k) the school teachers need more money; l) the school teachers could also help as priests during festivities; m) there are four overseas Colleges for the Scottish youth, but they should be inspected better by the nuncio or the bishops; n) especially the College in Rome should be visited; o) the students should be carefully selected so that the most talented will be send to the Colleges; p) there should be appointed someone who would make sure that the decrees are followed in the Colleges; q) the students should first be send to the missionaries since they do not learn missionary activities in the College; r) there are relatively few missionaries compared to the amount of Catholics, therefore more should be sent; s) there is a shortage of chalices and other Holy objects, it is asked whether they could send more; t) money is also needed for books; u) there is often not enough money for the priests in Scotland; v) to persuade the students to go to Scotland, they should be given the promise that when they get old or fall ill they will be taken care off; w) the faculties of the missionaries should be limited; x) cases of conscience; y) the prefect of the mission should be able to give dimissory letters, or there should be send a bishop who could do this; z) in the Collegio Urbanothere are two or three youths from outside the mountains; aa) there should be a visitation to the mission in Scotland; ab) maybe there should be a superior general of the mission; ac) they ask for a hospital in Dieppe or Caen; ad) they ask to give the prefect the power to appoint a vice prefect; ae) they ask to give the prefect the power to give faculties to priests; af) Pope Urban had given the mission a subsidy, and they would like to have another subsidy or fund; ag) questions about absolution for the students of the Colleges, of whom the greater part has been a heretic at some moment in their lives; ah) translation of books; and ai) translation of the compendium of Baronius in English.
Additional comments
The identity of the creator is rather vague but William Lesley seems the most likely candidate. He was the procurator in Rome of the Scottish mission. This same file (APF Scozia vol. 1) also contains another relation that he worked on and some letters from his hand. Moreover at some point the text says "Per parte poi del Procuratore/ della Miss’ne." So it seems that he has at least something to do with it. It is also possible that the report was written around the same time as the other report, in 1678
Creator
An entity primarily responsible for making the resource
[William Lesley]
Contributor
An entity responsible for making contributions to the resource
Adressed to the Congregazione particolare
[William Lesley]
Destination:
Jesuits
Mission reports
Origin: [Rome]
Petitions for faculties
Report
Scotland
Scottish Catholics abroad
Visitation
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
745
Source
A related resource from which the described resource is derived
APF Scozia vol. 1, 593r-607r, 697r-699r
Title
A name given to the resource
Report on the mission in Scotland by [William] Lesley and the Archbishop of Armagh for PF, [1678]
Date
A point or period of time associated with an event in the lifecycle of the resource
[1678]
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: unknown
Destination: Rome
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
Orignal; draft
Language
A language of the resource
Italian
Subject
The topic of the resource
Conversion
Franciscans
Scotland
Scottish Catholics abroad
Description
An account of the resource
Relation on the Hebrides. The task to write a relation on the Hebrides was given to Archbishop of Armach [Armagh]. This relation was given to him by a franciscan missionary Fran'co Macdonel [Francis MacDonnell], who had to travel there to bring the Holy oils. The procurator [Willam Lesley] of the mission made some remarks about the content. He thinks that the amount of people that live on these island is much bigger than is described in this report. Various island are being described by their size, amount of inhabitants, whether they are Catholics or Protestants, and by its rulers. Most people on these island talk Scots "Scottish Gaelic" and the nobility speaks corrupted English. The lords of the island also have possesions on the mainland, where the people also speak Gaelic, and are very willing to the Catholic faith. Grain does not grow in these islands, but there is barley, oat and spelt and many animals; there are however, no fruit trees. There are many monuments for saints, and destroyed churches. The islands have a pseudo-bishop but he is never really present. The people there could be converted pretty easily. In the sumer people drink milk, during the winter boiled water. The rich nobility drinks beer. People do not give alms to the priests but are obliged to pay money to the Protestants. The missionaries only have the money that they receive from PF. Because there are not really foreign missionaries, the Scottish youths are instructed in Colleges outside the country, there is a risk however that they will not want to return. Flour should also be brought for the missionaries, since they live in great distress. To convert these island's one should: a) send priests who speak English, despite the problem of Scottish youth missionaries not wanting to return from abroad; b) to instruct the youths overseas, as the people prefer priests from their own country. Also described are the easiest ways to send a letter to the Scottish mission; c) it would really help if there was money to pay a schoolmaster. It was suggested that Eugenio Makelastrio would do this first, and later David Burnetto [David Burnet], but this never materialized. Maybe the brother of the procurator could teach Sciences after he finished his studies in Paris; and d) it would be a good thing if PF would write to the nobles on the island who are willing to help the Catholics. This is where the relation, that the bishop of Armagh, wrote with the help of Francis MacDonnell, ends. Lesleo [William Lesley] does not want to say anything more about this document besides the additions that he already made. Another, imcomplete, draft of the relation follows.
Additional comments
This report seems to be a reworking by William Lesley, the procurator of the Scottish Mission, of the report of the archbishop of Armagh (probably James Margelson). The missionary Francis MacDonnell also had a role in this, but it seems as if he provided the information to the archbishop who wrote the report. The archbishop says that he delivered the relation on 2 September 1671. The problem is however that Lesley still made changes to the document. The letters in the same file written by Lelsey are from much later, in 1678. Hence the report is probably written around the same time.
Creator
An entity primarily responsible for making the resource
William Lesley
Archbishop of Armagh
Contributor
An entity responsible for making contributions to the resource
Adressed to S. Cong'ne Particolare
Archbishop of Armagh
Conversion
Destination: Rome
Franciscans
Origin: unknown
Report
Scotland
Scottish Catholics abroad
William Lesley
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
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805
Source
A related resource from which the described resource is derived
APF SOCG 478, 346r-v, 347r-v, 349v
Title
A name given to the resource
Letter from Alexander Winster to [PF pro-secretary, Edoardo Cibo] and one small note from Alexander Winster to John Irvin, 1679-09-25, [Schotland]
Date
A point or period of time associated with an event in the lifecycle of the resource
1679-09-25
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin: [Schotland]
Destination: [Rome]
Type
The nature or genre of the resource
Letter
Report
Format
The file format, physical medium, or dimensions of the resource
Original: signed
Language
A language of the resource
Italian
English
Subject
The topic of the resource
Franciscans
Mission reports
Scotland
Scottish colleges
Visitation
Description
An account of the resource
Letter from Al' Winster [Alexander Winster] to PF. In these dangerous times Winster is afraid to write to PF, because if found, his writings will be regarded as treason. Oats, [Bedlo] and others wrote a book about the treason of the Catholics, of which Winster will say no more, because he is sure that PF already knows about this. The situation in Scotland is not as bad as it is in England, however there are hard measures in place against priests who did not leave the Kingdom; this is why they have to disguise themselves and work at night. The people of the islands and mountains are suffering, as since Il Bianco [Francis White] passed away, there are not enough missionaries to help. As there were no other possibilities, he had to send a Franciscan named Drein to these regions, despite the fact he did not have the faculties for the mission. Winster asks PF to find a Irish priest for the misson to replace Francis White. He also asks PF to do something about the situation otherwise the whole mission will go to ruin, which would be a shame since there are more than 4,000 Catholics in the area. Fr. Macdonell [Francis MacDonnell] wrote to Winster stating that he had to retreat to the convent to recover his health. Monro [Robert Monro] went to Barra, the most remote island of the Hebrides. Alexander Lesley, who is the visitor to the Scottish mission, returned from his trip to the islands and mountains really sick. Winster does not think it possible for him to stay in Scotland, and D. Guthrie [David Gutheri] and R. Dauisone [Davidson?] have also been sick for the better part of the year; Winster has helped them with a great part of the annual provision. Winster asks PF to send David Burnet to Scotland, though he does not need to take great risks, as from France or the Netherlands he can easily take a boat to the regions of Marquess Huntly. Its noted that whilst they really need him at the mission, he is not really of much use in Paris (where he is currently residing). The other missionaries are doing fine, G. Gordon [George Gordon] is in Strathbogie, Innes [George Innes] in Angus, Whytford in Edinburgh and its surroundings, and Aless'o Irvino [Alexander Irvin] is were he usually resides. He asks PF to send them some portable items (possibly altars); the mission does not own anything, as the missionaries always arrive with empty hands. Winster asks PF to give the reply to the Scottish College in Paris. The pages contain a second letter, which is a small note from Alexander Winster to John Irvin. In this letter, he asks Irvin to present his service to the Lord of Norfolk.
Date discussed:1680-04-30
Additional comments
Creator
An entity primarily responsible for making the resource
Alexander Winster
Contributor
An entity responsible for making contributions to the resource
[Adressed to PF]
Relation
A related resource
For the minutes of the PF meeting where this matter was discussed, see: APF ACTA 50, 117r, 126v-128 (database 684).
Alexander Winster
Destination: [Rome]
Franciscans
Letter
Mission reports
Origin: [Schotland]
Report
Scotland
Scottish colleges
Visitation
-
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Title
A name given to the resource
Vincentian Missionaries in Seventeenth-century Europe and Africa
Description
An account of the resource
An annotated collection of primary sources tracing the activities of the Congregation of the Mission in Europe and Africa. The documents listed here are drawn from the Vatican and Propaganda Fide archives and illustrate the missionary activities of the Congregation from its inception (1625) to the last decades of the seventeenth century. They underscore a rich and complex relationship with the Roman Curia and highlight the role of the papacy in shaping early modern religious, cultural and political frontiers in the context of the Catholic Reformation.
Document
Dublin Core
The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/.
Identifier
An unambiguous reference to the resource within a given context
815
Source
A related resource from which the described resource is derived
APF CP 26, 302r-327r
Title
A name given to the resource
Itenery of Alexander Lesley the visitor to the mission of Scotland, [1681]
Date
A point or period of time associated with an event in the lifecycle of the resource
[1681]
Coverage
The spatial or temporal topic of the resource, the spatial applicability of the resource, or the jurisdiction under which the resource is relevant
Origin:[Rome]
Type
The nature or genre of the resource
Report
Format
The file format, physical medium, or dimensions of the resource
original; unsigned
Language
A language of the resource
Italian
Subject
The topic of the resource
Conversion
Jesuits
Plague
Scotland
Scottish Catholics abroad
Visitation
Description
An account of the resource
Itinerary of Alexander Lesley, the visitor to the mission of Scotland. In May 1677 he was elected visitor to the mission of Scotland by PF, and he received the instructions in October that same year. While he was staying in Strathbogie he received news from the prefect of the mission, Alessandro Winstero [Alexander Winster], that post for him had arrived from Rome. He had someone pick it up at the palace of the marquess of Huntley. Reading the letters he was surprised to be chosen as visitor, since he was the weakest of all the missionarie candidates. The winter of that year came earlier than usual, and on 15 October it was already snowing. Despite this, he went travelling around the sheriffdom of Aberdeen to visit the usual places, and to also gather the require information.. Several times his work was delayed by the bad weather, and he asked his superior for more money because he needed to travel through the provinces of Aberdeen and Banff, to find Alexander Winster. Eventually however, he did not really give him the answers he wanted. It seemed as if he made his answers agree with those of the Jesuits, while only saying general things and excluding any information about individuals. He begged Winster to answer him, but, as will become clear later, it took him very long to get a response. In the meantime he went to the south of Scotland, to find the superior of the Jesuits. Because of the bad weather it was impossible to travel any longer, and he was forced to stay at 'Monte Rosa.' In these times he met a Jesuit named Murray, but his actual name was Roberto Spreull, and he asked him to tell his superior that he really wanted to meet him. For the rest of January he stayed in Mernia [The Mearns?], and halfway through February he went up north to visit Banff to help the Catholics living there. At the house of the Barone di Balquain [Baron of Balquhain] he met another Jesuits, Giorgio Lesleo [George Lesley], and he also asked him to persuade the Jesuit superior to talk to him. Halfway through Lent he went to Moray, and there he wrote a letter to Roberto Monrho [Robert Monro], asking him to come down from the mountains to talk to him at Bogh [Gordon Castel] in 'Ainzia' [Enzie?] in April. While he was staying in Inverness he helped many Catholics that had not seen a priest for a long time. The Catholics there were very happy to see them, and he decided to stay there for a longer period. From here he returned to Muray and Angus, and at the end of April he eventually had to go to Gordon Castel (the palace of the marquess of Huntley, which was close to the river Spey). There he met Monro and together they travelled to Inverness. For their travel into the mountains they bought cloths made according to the custom of the Highlands. They travelled to Loch Ness over the river with the same name. There they met the missionary Francesco Bianchi [Francis White]. From there they went to The Aird, where they stayed in the house of Alessandro Frasero di Kinnaries, who whilst staying in Rome had met Lesley’s brother [William Lesley]. From there they went to Strathglass whose lord and almost all his vassals are devout Catholics. Because they had a mountainous road ahead of them, they had to leave their horses behind. From there they went to Invergarry, where they stayed at the residence of the Count Macdonel [MacDonell], who is also a Catholic. Here he fell sick and the wife of MacDonell advised him to return, but Lord MacDonell himself was convinced that he should continue. They arrived at Loch Lochy, almost everybody here was a heretic for which reason it was hard to find a place to sleep. They were forced to pay prices three times as high as the usual rate. The next day they went to Loch Eil by boat, and they walked to a town, were they were treated well by the Catholics. They continued their journey by boat to ‘Glenallandaill’ where the rain forced them to stay for eight days. This was the land of Moidart where almost everybody is Catholic. From here he sent a letter to Paris, which was received by Barclaio [Robert Barclay], reporting that there was one student who would be very suitable for his College. Afterwards they took another boat, and Monro had to climb a mountain to visit a very ill Catholic. In the evening they took a boat to Kyndloch [Kindlocheil?], where the lord of Moidart had a house. They stayed in a another house though on an island called ‘Zona’ [Shuna?]. They stayed there for five or six days in order to help all the Catholics. They travelled through ‘Glenwik’ and went to a place called Arasaika [Airsag?]. The priest who used to stay here, Giorgio Fannero, an Irish Dominican, had died. The population was very happy to see Monro, but when they heard that the priests were planning to leave for the islands within three days, their happiness turned into resentment. The next day they left from Cape Keapach [Keppoch?] and they went to the island of Eigg and from there to another island, Rùm. There are not many inhabitants but they are all very pious Catholics, even though they are living without any priests. From there they went to the island of Canna, all inhabitants were Catholics and received them with great enthusiasm. The inhabitants wanted them to baptize their children. Sometime before a few heretic priests had visited the island as well, and tried to do the same. From there they left for the island of Barra and ended up lost in a fog which caused an argument among the sailors. It would have been very dangerous if they would get past the last of the islands, in that case the currents could lead them all the way to America or Nova Zembla. When the fog cleared up they saw the island of Uist, and from there they went to Eriskay, where they stayed with the old widow of the lord of Moidart. From Eriskay they went to Barra, where they stayed for most of the time at the castle, also known as Kisimul Castle. As in all the places they visited, the inhabitants were very frustrated when Monro left. Lesley believes that if he had not been with him they would have forced Monro to stay. They only let him go when he promised to bring their problems to the Holy See. They travelled further, first back to Eriskay, then to the southern part of Uist. They stayed there for three weeks, which still was not enough to help everybody; Lesley could only talk to people with the help of an interpreter. He visited many other islands, which he does not describe. When he had all the information he needed, Lesley returned to the mainland. Also it was safer to return before August. A lord from the islands, of the house of MacDonell, helped them find a boat. Lord MacDonell said that Lesley’s mission to bring the notion of their misery to the pope was more important than anything else. First they had to wait till the sea became a bit calmer, then they went to Canna. The more they helped the people there, the harder it got to escape from them. Many times Lesley wished he could stay there to serve their religious needs. From Canna they went to Loch Morar and further to Loch Nevis, where they wanted to visit the island of Skye and help the Catholics in Knoydart. In Skye they found a discord between two MacDonell families. Afterwards they returned to Loch Nevis. Because of the heavy rain they were forced to stay there and Lesley had the time to see more of the region of Lochaber. Later, they entered a part of this region named ‘Locherkik.’ Because of his illness and the continuous rain, he really believed he would die there. Because the people there were heretics, they did not want to sell them anything. Sometimes though the heretics asked them to baptize their children. It still hurts Lesley to think about how many souls are lost because of a shortage of priests. Because he was ill he was forced to retreat in the house of the count of MacDonell. Later he continued to visit the rest of the region, where the possible harvest is great, but the priests few. It was moving to see how good the people were in absence of priests. After Lochaber they went to Invergarry, Loch Ness, Glenmoriston, Stratherrick and many other places. Everywhere they asked Lesley for priests to help them. He went back to Strathglass, the Aird and eventually Inverness. After this, Monro went back to the mountains, Lesley prepared himself to go back to the Lowlands. He returned to Moray and to Gordon Castle. Through Banff, Aberdeen and ‘Mervia’ he arrived in Angus. Here he had to visit his doctor and friend Dieson, and because of his illness stayed for eight weeks. In these times, a rumor of an alleged conspiracy, resulted in a persecution of Catholics not only in England but also in Scotland. With Gods help he was not arrested. While he was staying at ‘Monte Rosa’ he received a letter from Francesco Irvino [Francis Irvin] after which he immediately left the city; if he had not done so he would have fallen in their hands. A Jesuit priest had already been arrested and they had searched the houses of Catholics. All the Catholics gathered around them crying because he had to leave. His biggest concern were his notes, which he did not want to destroy. The doctor gave him a horse to flee to the countryside on, through the cold winter. He stayed at the house of a Catholic named Bridgeford. Here, close to the mountains, he was safe, because priests could always travel easily there. Many Catholics told Lelsey that the heretics were looking for him. At the same time the Jesuits had written to his superior that he was a Jansenist, and had done the Jesuit order wrong. Other Jesuits tried to set the Catholics up against him, and were told that he only obtained the position of visitor because of his brother, [William Lesley], who was the procurator of the mission in Rome. Many of his friends warned him against these accusations. He understood very well that his enemies just wanted him to make a mistake, so that they would have something to base their allegations on. Near Christmas 1678 he arrived in ‘Balvenia’ [Balvenie?] where he would hide until the persecutions would be over. He stayed at the house of his brother Giovanni in "Tullocalma" [Tullochalum?] where he celebrated Christmas. The priest of ‘Balvenia’ (who Lesley thought was a friend), told the authorities of Banff about him staying there. Lesley already had been afraid of this, and made sure he never stayed at the same place too long in the provinces of ‘Glentinetta,’ ‘Stradaunia’ [Stratdon?] and other places. He left his notes in a secret place in the mountains to protect them. From the beginning of May he travelled through Banff and Aberdeen, in the latter he was almost captured. He was staying there to rest and the old lady of Pesfodels [Pitfodels?] visited him often. One day when a heretic saw Lesley entering the house of this lady, he told the authorities. At the discussion of the magistrate, ‘lo Spione’ (a friend of this lady), went to her house to warn her. Lesley fled the house and stayed in the countryside till sunrise. After dawn he went to the house of a Catholic friend, Ricardo Irvino. From there he went to the mountains. While walking around in ‘Mervia’ he was forced to stay for three months with the aforementioned Bridgeford, because his legs were swollen. He had to spend a lot of money, in order to get the right medicine from Deison. In the fall of 1679 he went to Angus were he wrote to his superior, asking him to respond to some questions of his instruction; he already asked these questions a year earlier, and luckily he answered them shortly afterwards. At the end of fall he went to Gordon Castle. In December 1679 he arrived in Edinburgh to visit the southern parts of Scotland. Because the duke of York or Albany was staying there, everything was very expensive. He talked with him and with the duchess. In the meantime he was still waiting for the response of his superior. Eventually he came to Edinburgh, but only for a small amount of time, for which he could not answer all the questions. The superior told Lesley that he could answer his questions after returning from the north, after Easter 1680. Eventually Lelsey received the information he needed himself from the Catholics of ‘Laudonia’ [Lothian?], Galloway and Clydesdale and others and went to the north himself. In May 1680 he arrived at Gordon Castle, here he met his superior who told Lesley that he could not answer his questions, because he lost the paper containing them. For this reason Lesly was forced to travel to the place where he left his notes (at ‘Drummaica’), 60 miles from the Castle. By then he only wanted to answer after Lesley had let him read the response written by the Jesuits. When he had collected all the things he needed, Lelsey said that he wanted to go to Rome. When they saw that he was serious they started to write him letters and give him recommendations. In the meantime his superior met the superior of the Jesuits in Edinburgh to talk about the visitation. At the end he received a letter from his superior saying that he should not damage the relation between the Jesuits and the secular priests. Lesley told him that he could only tell the truth. Many have tried to support his visitation, almost everyone in fact, except the superior of the Jesuits. The great disposition of the Catholics has always given him great support. He did not want to leave his spiritual children behind, but for the good of the mission he had to do it. Eventually on 6 July 1680, he took a boat from Germoch [Garmouth] leaving for Rotterdam. The wind though blew them off course. After they passed ‘Sarmouth’ [Yarmouth?] they were struck by a tempest. There was nothing to eat and they did not have any fresh water. The wind blew them in the direction of the north of Holland. At Texel they took a pilot to lead them to port. He was forced to travel through the northern part of Holland to Amsterdam, and from there Lesley went to Rotterdam by boat. Eventually he arrived in Brussels, from where he went to Paris by coach. Because the plague ravaged Germany it was better to go through France. He had to stay a month in Paris to buy clothes and to arrange his notes. On 6 October 1680 Lesley begun his travel to Rome, until Auxerre he went by river, and from Auxerre until Chalon by road, and from Chalon to Lyon he went by water again. In Lyon he waited a while until there were horses to cross the Alps. By Turin and Piacenza he reached Loreto, and he reached Rome on 4 December 1680.
Additional comments
Creator
An entity primarily responsible for making the resource
Alexander Lesley
Alexander Lesley
Conversion
Jesuits
Origin:[Rome]
Plague
Report
Scotland
Scottish Catholics abroad
Visitation