OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Talmach, March 14

    March 14 is the commemoration of Saint Talmach, one of a number of Irish saints of this name found on the calendars. There is a Talmach described as a pupil of Saint Finbarr at his monastic school at Gougane Barra, and it is this holy man who is the subject of today’s entry by Canon O’Hanlon in Volume III of his Lives of the Irish Saints:

    ST. TALMACH, CONFESSOR.

    [Sixth and Seventh Centuries.]

    Some short notices of St. Talmach are given by Colgan, at the 14th of March. At this same date, the Bollandists have even a briefer account. Some casual references to him, especially taken from an old Life of St Finnbarr of Cork, are all we have to draw from. St Talmach was born in the sixth century, as would seem most probable. We are left in the dark, however, regarding his parentage, family and place of birth. This saint appears to have received his ecclesiastical training under St. Barr, at Loch Erce, in the southern and maritime part of Ireland. He flourished in the commencement of the seventh century; and, he had a celebrated school, with many disciples, at the place, so called, in former times. Some have supposed, that Loch Eirce or Irc was identical with the present romantic lake known as Gougane-Barra, said to mean, “the hermitage of St Finbar”, or “Finbar’s rock-cleft”. This retreat is justly esteemed one of the greatest curiosities, in the county of Cork; for, the lake lies embedded beneath vast and hoary perpendicular rocks, enclosing it around. The lake itself is almost circular, and comprises about 200 acres. The River Lee, being the Luvius of Ptolemy, takes its rise here. Shrubs and evergreens grow in the rock-clefts, which are scored throughout with deep fissures and water-courses. Colgan supposes, that our saint must have studied here, under St. Barr, in the time of Pope Gregory the Great, and either before or soon after his death, which occurred A.D. 604. Having been distinguished for his virtues, in common with other fellow-disciples, under the same illustrious master, St. Talmach is said to have built a church, which became subject to St. Barr’s government. Where this church had been erected, we have now no means left for determining.

    The date of St. Talmach’s death is not known; but his Natalis was observed, on the 14th day of March, according to our Irish Martyrologists. Thus the name, S. Talmac, occurs in the Martyrology of Tallagh, as also in that if Marianus O’Gorman, where he is styled, a very meritorious and a rigorous virgin. Maguire does not forget to mark his commemoration, in a similar manner. We read, likewise, in the Martyrology of Donegal, about Talmach, as having a festival at this date. Little more is known, regarding this saint.

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  • Saint Gerald of Mayo, March 13

    March 13 is the commemoration of Saint Gerald of Mayo, a Saxon saint who travelled to Ireland with Saint Colman of Lindisfarne following the Synod of Whitby. Saint Colman established a monastery on the west coast, only to find that there was tension between the English and the Irish monks and eventually the English got their own foundation at what is still known as ‘Mayo of the Saxons’. Our saint was the first abbot of this monastery and below is an excerpt from a paper on the Diocese and Abbey of Mayo which describes Saint Gerald and his times. I have ended the account with the 13th-century suppression of the diocese and its incorporation into the see of Tuam, but if you are interested in the later history of Mayo the paper can be read in full online.

    THE DIOCESE AND ABBEY OF MAYO

    ONE happy result of the Synod of Whitby, in 664, was the foundation of the Abbey of Mayo, in Ireland, by St. Colman. Most readers are familiar with St. Bede’s account of the famous convention at Whitby, in the North of England, under the presidency of King Oswy, when the Roman method of keeping Easter was adopted. St. Wilfrid’s arguments were peculiar. Indeed the late Rev. Dr. MacCarthy, the distinguished editor of the Annals of Ulster, says that ‘Wilfrid’s farrago of fictitious tradition and fabricated testimony can hardly fail to excite a smile.’ Yet, for the sake of peace though the matter was purely disciplinary St. Colman bowed to the decision of King Oswy and resigned his see of Lindisfarne, retiring to Iona with such of his Irish and English disciples as chose to follow the Irish usages. Between the years 665 and 667 St. Colman founded several churches in Scotland, but, at length, set sail for Ireland, accompanied by thirty faithful followers, settling in the island of Inisbofin, off the coast of Mayo. This was in the year 668, according to the accurate chronology of the Annals of Tighernach.

    The island of Inisbofin, i.e., the island of the White Cow (from a pagan legend of a white cow), is a little over five miles west of Renvyle Point, in Connemara, and contains 2,300 acres. Here, in 668, St. Colman and his community of Irish and English monks built a monastery, the chief ornament of which was the reliquary of St. Aiden of Lindisfarne. However, as St. Bede tells us, after a couple of years there was dissension between the Irish and the English monks, and so St. Colman travelled about, and at length fixed upon, Mayo (Magh-eo=the Yew Plain) where he placed the English brethren. Thus arose ‘Mayo of the Saxons.’

    St. Colman spent the remainder of his days in Inisbofin with his Irish monks, but he continued to rule both monasteries till his death in 675, or, as some say, 676. All are agreed that his festival is observed on the 8th of August. To this day the ruins of his little oratory are to be seen in the townland of Knock, in Inisbofin.

    We are safe in dating the foundation of ‘Mayo of the Saxons’ as of the year 670, and St. Colman appointed St. Gerald an English monk as first abbot. Though a comparatively young man he proved a wise ruler, and governed his monastery till 697, when he resigned in favour of St. Adamnan (Eunan of Raphoe), who had come over from Iona. St. Adamnan celebrated the Roman Easter at Mayo in 703, and then went to Skreen, in Hy Fiachrach. After his departure the monks prevailed on St. Gerald to resume the care of the abbey, and the worthy Saxon saint continued to guide the destinies of Mayo for over a quarter of a century. The Annals of Ulster chronicle his death in 731, and his feast is commemorated on March 13.

    Mayo under St. Gerald became an episcopal see and the monastery was naturally selected as the Sedes episcopalis. St. Bede, writing in 730, says:

    That monastery is to this day colonized by English monks and, growing up from a small beginning to be very large, is generally called Mayo (Magh Eo). As matters have long since been reformed, it contains an exemplary body of monks, who are gathered there from England, and live by the labour of their hands, after the example of the venerable Fathers, under a rule and canonical Abbot, leading chaste and single lives.

    Usher, quoting from the Book of Ballymote, says that, at the opening of the eighth century, there were one hundred Saxon monks at Mayo. The Litany of Aengus the Culdee invokes the fifty saints of Leyny who found their place of resurrection at Mayo, whilst Cuana of Mayo is named in the Martyrology on the 27th of March.

    Under date of 773 the Annals of Ulster chronicle the death of Aedhan, Bishop of Mayo. Ten years later, viz., on Saturday, August 2, 783, Mayo was burned by lightning. Towards the middle of the ninth century Turgesius burned the church of Mayo, and, apparently, the monastery suffered much during the Danish invasion. Again, in 905, Temple Gerald (the church of St. Gerald) was burned. From these entries Dr. Petrie concluded that the monastic buildings were of wood, and so proved an easy prey to fire.

    In 1110 we meet with the following entry, which goes to prove that a stone church (damhliag) was then built: The Saxons of Mayo granted the tithes of their city to God and St. Michael, and they made a damhliag in it for the pilgrims of God for ever. And the family of Maelfinneoin proceeded to destroy it, and that damhliag fell on the people and killed men and cattle. After this came the senior, that is, Cathasach, and he renewed that temple in the reign of Ruaidhri and his son Toirdelbhach, and it was confirmed from that out for pilgrims for ever.

    Ruaidhri (Roderic O’Conor), King of Connacht, abdicated in 1092, and was succeeded by his son Toirdelbhach (Turlogh), who ruled from 1106 to 1156.

    The native Annals are silent as to Mayo during the first half of the twelfth century, but, under date of 1169, we read: ‘Mayo with its church was burned.’ At this time Gillaisu O’Mailin was Bishop of Mayo, whose obit is chronicled by the Ulster annalists in 1184. During his episcopacy the ancient fame of Mayo attracted pilgrims, and there is evidence that many distinguished persons desired to lay their bones in the cemetery of St. Gerald. Thus, under date of 1176, the Four Masters record the death of Domhnall (son of Turlogh) O’Conor, Prince of North Connacht, who was interred at ‘Mayo of the Saxons.’

    In 1210, Cele O’Duffy, Bishop of Mayo, died, on whose death, Felix O’Ruadain, O.Cist., Archbishop of Tuam, endeavoured to annex the see of Mayo to that of Tuam. The dispute continued for over six years, and on December, 1217, the Pope issued a mandate to examine into the case. At length, in 1221, the Papal Legate, Master James, decided in favour of suppressing the see of Mayo, and its incorporation with that of Tuam.

    William H. Grattan Flood, ‘The Diocese and Abbey of Mayo’ in The Irish Ecclesiastical Record, Volume 21, 1907, 603-609.

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  • Saint Mura of Fahan, March 12

     
     
    Bell of Saint Mura

     

     

     

     

     

     

     

     

    March 12 is the feastday of a County Donegal saint, Mura of Fahan. Below is a paper on the saint’s life by the scholarly Anglican Bishop, William Reeves, taken from the first volume of the Ulster Journal of Archaeology.

    SAINT MURA.

    By Rev. Wm. REEVES, D.D.

    There are several saints who flourished in the seventh century, and acquired great celebrity as the founders of churches or the patrons of tribes, and yet of whose age and history we have no exact account. St. Mura is one of these; and nearly all the little that is known of him is collected by Colgan, at his festival, the 12th of March, under the title ” De Muro sive Murano.” He was the son of Feradhach, and sixth in descent from Eoghan son of Niall of the Nine Hostages, the ancestor of the Kinel-Owen. His mother was Derinilla, surnamed Cethair-chicheach, that is,’ Of the four paps,’ as we learn from Aengus’ tract on the Mothers of the Saints of Ireland …[Book of Lecan] “Derrinilla of the four paps, mother of Donard son of Aughy, and of Allen, and of Aedan, and of Mura of Fahan, and of Mocuma of Drumbo, and of Killen of Aghakeel in Lecale, on the border of the strand of Dundrum.” The curious epithet applied to Derinilla, Colgan interprets, not as a monstrosity, but as a figurative expression to denote that she was four times married. And this opinion is strengthened by the circumstance that St. Donard’s father was Aughy, whereas Feradhach was St. Mura’s.

    None of the Irish Annals record the name of this Saint, and it is only by his pedigree that we are enabled to approximate to his date. Colgan calculates from the fact that he wrote an account of St. Columba who died in 597, and that he was in the fifth generation from Eugenius who died in 565, (recte, 465,) and accordingly fixes his date after the beginning, or possibly the middle, of the seventh century. We can calculate even more closely than this, by taking the names of his kinsmen, who are equidistant from a common ancestor, and making an average for his age. The genealogical lists, coupled with the Annals, give the following as his co-ordinates: Maelcobha, King, died in 615; his brother Domhnall in 642. Segene, fifth abbot of Hy, died in 652. These were of the race of Conall Gulban. Maolfitrigh, son of Aodh Uairiodhnach, died in 631; he was of the race of Eoghan, and more immediately allied to our Saint. The average of these allows 635 for St. Mura’s obit, to which we may safely add ten as he was an ecclesiastic, and set down 645 as an approximation to the date of his death. A successor, probably his immediate one, died in 657.

    He founded the abbey of Fathain, on the west side of Innishowen, which retained its monastic character for many centuries, until, at last, under the name of Fahan Mura, it sank into the condition of of a parish church.

    St. Mura was the patron saint of all the O’Neills, and being sixth in descent from Eoghan, their founder, whose patrimony Innishowen was, and from whom it derived its name of Innis-Eoghain, it is probable he had ancestral claims on the lonely spot which was chosen for his retirement.

    Colgan states that among other monuments which were preserved in his monastery, was a metrical account of the Acts of St. Columba, of which fragments were extant at his day, and of which we still have some remains embodied in the original Irish life of St. Columba by O’Donnellus, deposited in the Bodleian Library at Oxford. Also a large and very ancient volume of Chronicles, and other records of the country, held in great value, and often cited by those engaged in the study of antiquities. He states that there were also extant, until modern times, numerous reliques of St. Mura, and other saints who presided over this church; but that how far rescued from the fury of heretics, and still preserved, was unknown to him, living, as he then was, far away in Belgium, though in early years well acquainted with the place. He adds that there was extant in his day, and preserved as a most sacred treasure, the staff, or pastoral wand, commonly called Bachull-Mura, i.e., ‘Baculus Murani,’ enclosed in a gilded case and adorned with gems, by which many miracles were wrought, and through which, as the avenger of falsehood, and the unerring evidence of right, in cases where persons wished to remove all doubts from their declarations, or to terminate a controversy by the solemnity of an oath, the pious people, and chiefs, and especially the members of the O’Neill family, were wont to swear.

    Colgan adds that there was also in existence, previously to these troubled times, a Proper Office for this saint, a fragment of which he once saw, and in which were recited some of his signs and miracles. [Acta Sanctorum Hiberniae, xii Martii, p. 587.]

    The following notices of St. Mura’s monastery in the Annals of the Four Masters, are evidence of the early importance of the place :

    A-D. 657, “Ceallach, son of Saran, abbot of Othainmor, died.” We calculated 645 as the year of St. Mura’s death, which allows 12 years for his successor.
    A.D. 720.” Cillene Ua Colla, abbot of Athain, died.” His festival is set down in the Calendar, at the 3rd of January.
    A.D. 757. “Rovartach, son of Cuana, abbot of Athain-Mor, died.”
    A.D. 769.” Ultan hUa Berodherg, abbot of Othain-mor, died.”
    A.D. 788. (recte 793.)” Aurthaile, abbot of Othain, died.”
    A.D. 818. “Fothiidh, of Fothain, died.” This is supposed by O’Conor, and with reason, to have been the celebrated Fothadh na Canoine, or ‘ the Canonist,’ of whom mention is made in the Four Masters at 799, and Annals of Ulster at 803.
    A.D. 850.” Lerghal, abbot of Othain, died.”
    A.D. 1070.” Fearghal Ua Laidhgnen, abbot of Othain, died.”
    A.D. 1074 “Cucairrge Ua Ceallaich, successor of Mura, died.”
    A.D. 1098. “Maolmartin Ua Ceallaich, successor of Mura of Othain, died.”
    A.D. 1119. “Ruaidhri, erenach of Othain-Mor, died.” The Annals of Ulster supply his family name of Ua Domain.
    A.D. 1136. ” Robhartach Ua Ceallaich, erenach of Fathain-mor, died, after a good penance.”

    It will be seen from the above, that the office of ‘ herenach’ in this church became hereditary, after the middle of the eleventh century, in the family of Ua Ceallaich, or O’Kelly. In the early part of the seventeenth century the family of Donnell MacNeale O’Donnell were returned as the ancient herenaghs of Letir, in this parish; the Mounter-Heiles, as the herenaghs of Sleane and Millquarter ; and the sept of Murtagh O’Donnell in the quarter of Lisbanagh. [Inq. Ulst.]

    The place is twice mentioned in the Annals, without reference to its superiors.

    A.D. 716. ” Three wonderful showers fell this year ; a shower of silver in Othain-mor ; a shower of honey in Othain-beg ; and a shower of blood in Leinster.” This is recorded in Tighemach, at 718. The Annals of Ulster omit the shower of silver.

    Othain-beg was probably in the neighbourhood. That it was in the barony, we learn from the Calendar of the O’Clery’s, where, at the 8th of July, is commemorated, ” Colman Iomramha, of Fathain-beg, in Inis-Eoghain.” There is a place called Templemoyle in the townland Luddan, in Lower Fahan, (Ord. Sur. s. 296,) which may be the ancient Othain-beg, and thus cause this parish, which in point of income is inferior to the other portion, practically to be the Little Fahan.

    A.D. 1429. “Rory O’Dogherty died, at Fathan-Mura-Othna.” This last entry affords an instance of a reduplication of a new upon an old form. Mura Othna means Mura of Othain, but the annalists forgetting this, write, ‘ Fahan of Mura, of Fahan.’ Thus in the Annals we meet the name in a variety of forms: Athain, Othain, Faihain Fothain, Othain-mor, Faihain-mor, Fathain-mura and Fathain-Mura-Othna. Athonmura is the equivalent in Pope Nicholas’ Taxation; Fathunmurra, in a Patent Roll of 1310; Faynwor in Colton’s Visitation, 1397. It is now written Fahan, and pronounced Fawan.

    In modern times the parish has been divided into Upper and Lower Fahan, the latter having the town of Buncrana, the former the ancient site. The road from Buncrana to Derry passes close to the gate of the old church-yard. Within it are some remains, principally the east wall and window, of a middle-age church. Beside them stands a very ancient table cross, carved with the Irish pattern, and similar to, but finer than, those of Donagh and Cloncha. Outside the gate, at the left, is built into the wall a curious cut-stone with a bore through it, and on the right a stone having on it a very chaste Greek cross ; both evidently from the church-yard. The church-yard being shaded with trees and the grass long, summer is a bad time to examine the ground ; but the inquirer might find a good deal, between inspection and report, to repay him for a visit, in early spring, to this lovely as well as interesting spot.

     
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