OMNIUM SANCTORUM HIBERNIAE

Author: Michele Ainley

  • Saint Manchan of Lemanaghan, January 24

    At January 24 the Irish calendars commemorate Saint Manchan of Lemanaghan, County Offaly. Devotion to this seventh-century saint is kept very much alive by the existence of a wonderful tent-shaped shrine, which, unusually, is not an exhibit in the National Museum but rather a living part of parish life in a church in Boher. The Shrine of Saint Manchan seems to have led a rather exciting life of its own in the nineteenth century, travelling to exhibitions at home and abroad. It has continued to live dangerously in our own times as it was stolen from the church in the summer of 2012, but was thankfully recovered the next day.  Canon O’Hanlon’s account of Saint Manchan’s life quickly lets us know that some confusion has arisen in the past about the exact identity of this saint in relation to others of the same name:

    ‘REGARDING this holy abbot, few biographical incidents have been preserved. Five noted saints bear the name of Manchan. The years of their respective deaths and other circumstances prove them to have been distinct individuals. Besides these five, there are additional Manchens found in the Irish Calendar, under various forms of spelling, and who, from certain notices connected, must be regarded as different persons. This fact, their recorded diversity of race, family, place, and festival, seems sufficiently to establish. St. Oengus, the Culdee, enumerates eight Manchans; seven of these are distinguished by the addition to their names of various places. To this number, the names of five others, distinct, so far as localities are concerned, have been added by Colgan. This account would seem to make the number distinguished by names of places greater than what has been elsewhere set down in his text. Nevertheless, irregularities have existed in confounding the transactions of some Manchans with the acts of others, who are homonymous’.
    O’Hanlon goes on to list the various saints of this name in his footnotes:
    The Five Noted Saint Manchans
    1. St.Manchain Abbot of Menadrochit (Mundrehid, in the barony of Upper Ossory, Queen’s County), who died in the year 652.
    2. St. Manchan, of Leth (Lemanaghan, King’s County), who died in the year 664.
    3. St. Manchin, of Lethglenn (Leighlin, county Carlow), who died in the year 725.
    4. St. Manchin, Abbot of Tuaim-grene (Tomgrany, County Clare), who departed in the year 735.
    5. St. Manchen, Bishop of Lethglenn (Leighlin, county Carlow), whose death occurred in the year 863.
    The Eight Manchans of Saint Oengus the Culdee
    These are — Manchan, of Leth; Manchan, of Moethail; Manchan, of Achad tairbh; Manchan, of Eascair; Manchan, of Kill-aird; Manchan, of Kilmanach; Manchan, son of Erc; and Manchan, of Ardtrichim.
    The Five Additional Manchans of Colgan
    St. Manchan, of Disert Chuilinn ; St.Munchen, of Lismore ; St. Manchen, of Tuain-Grene ; and two Manchens, of Leithglenn.
    O’Hanlon also helpfully collects entries for today’s feast of Saint Manchan from various calendars:
    The Martyrology of Donegal records for this day:
    24.C. NONO KAL. FEBRUARII. 24.
    MANCHAN, of Liath, son of Indagli. Mella was the name of his mother, and his two sisters were Grealla and Greillseach. There is a church called Liath-Manchain, or Leth-Manchain, in Dealbhna-Mhec-Cochlain. His relics are at the same place in a shrine, which is beautifully covered with boards on the inside, and with bronze outside them, and very beautifully carved. It was Manchan of Liath that composed the charming poem, i.e. :
    “Would that, O Son of the living God!
    O eternal ancient King ! &etc”
    We find Manchan of Liath-Manchain, of the race of Maelcroich, son of Rudhraighe ; and Manchan, son of Failbhe, of the race of Conall Gulban, son of Niall ; and Manchan of Liath, son of Indagh, who is this one.
    A very old vellum book, in which are found the Martyrology of Tamhlacht-Maoilruain and the saints of the same name, and an account of many of the mothers of the saints, &c., states, that Manchan of Liath, in habits and life, was like unto Hieronimus, who was very learned.
    The Martyrology of Tallagh assigns the festival of St. Manchan to the 24th of January, corresponding with ix. of the Kalends of February:
    Manchan leith mac in Dagdae
    The Kalendar of Drummond also calls him a most wise man, when setting down his festival at this same date:
    In Hibernia natale Sancti Manchani viri sapientissimi
    Under the head of Cill Mainchin, Duald Mac Firbis records Bishop Manchan, or Mainchin, in Cill Manchan.
    We have no means left for ascertaining whether St. Manchan had been the first founder of a monastery at Leth, now Lemanaghan, but it seems not improbable. We read that after Cam Conaill battle, in which Diarmaid, son of Aedh Slaine, gained a victory over Guaire, a.d. 642, —or, according to other accounts, a.d. 648 —the conqueror, on returning, granted Tuaimn Eirc,’ i.e., Liath-Manchain, with its sub-divisions of land, as “altar-sod” to God and to St. Kieran. The term ‘altar sod’ means literally ‘land on the altar’, i.e., church land. He also pronounced three maledictions on that king, whose people should take even a drink of water there, and ordered his burial-place to be at Clonmacnois. In consequence of this donation of Tuaim n Eirc to Clonmacnois Monastery, it seems probable, some monks of that house were established there, and that these formed a cell or dependent branch. Over these monks St. Manchan may have been their first abbot or prior.
    Such an opinion appears the more probable, from the circumstance, that the death of our saint occurred at no very remote period from the foundation of his monastery. The name Liath-Manchain, now Lemanaghan, signifies “Manchan’s grey land,” according to Dr. O’Donovan. There is a church, called Liath-Manchain, or Leth-Manchain, in Deaibh-na-Mhec Cochlain, and here he was venerated. The old church of Lemanaghan had been situated in the middle of a bog, about the year 1615. At that time its position rendered it nearly inaccessible, although such is not the case at present. St. Manchan’s well, bearing the name of Tobar-Manchain, existed in Liath-Manchan townland, in the year 1838. We are informed by Mr. O’Donovan that in the Book of Fenagh it is stated that St. Manchan had been an intimate friend of St. Caillin. Manchan is said to have been the executor of his will and his successor in the abbacy of Fenagh. Liath is compounded with the denomination of various places in Ireland, but it is easy to determine the locality of the present saint, which was Liath-Manchain, now known as Kilmanaghan, a parish, partly in the barony of Clonlonan, county of Westmeath, but chiefly in that of Kilcoursey, King’s County. The old church was uprooted, and a Protestant church, now deserted, was erected on its site.St. Manchan died in 661, according to the Annals of Clonmacnoise, or in the year 664, according to the Annals of the Four Masters. He was one of many who had been carried off by that great plague, known as the Buidhe Connail. He appears to have died on the 24th of January, on which day his feast was annually celebrated in Lemanaghan. A shrine, supposed to have contained the relics of this saint, was long kept on the altar at the place of his deposition…
    …It would seem, that long after the time of its founder a monastery continued at Lemanaghan. One of its abbots departed this life, after the beginning of the thirteenth century. Afterwards the monastic establishment disappeared, and it became converted into a vicarage, with a parish church. It seems to have been a dependency on the Priory of Gailinn, now Gillen, an old church giving name to a parish, in the barony of Garrycastle, and in the northern part of the King’s County. The site of St. Manchan’s former monastery looks desolate, and it is now little frequented by visitors.

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  • Saint Maimbod, January 23

     

    On January 23 we commemorate Saint Maimbod, an Irish saint martyred in France around the year 900. Canon O’Hanlon reports that in the seventeenth century the Bollandists published an account of this martyr’s Life from a manuscript belonging to a French church and that native hagiologist Father John Colgan also recorded his Acts. These form the sources for Canon O’Hanlon’s own account below, taken from the first volume of his Lives of the Irish Saints:

    …The period of this saint seems to have been about the ninth century. From various accounts we learn, that he was a native and wore the habit or dress of Scotia or Ireland. Of illustrious birth and rank, he was entirely devoted to God’s service from his youth, and distinguished by the exercise of all Christian virtues. Maimbod was remarkable, also, for personal beauty and elegance of form. These advantages of birth, rank, and figure he little valued, rather preferring that his soul should be adorned with the virtues of humility and of self-denial. He considered worldly things as mean and transitory. He knew, that a Christian’s highest ambition should be eternal rewards. At what period of life he resolved on setting out from Ireland has not transpired. Maimbod’s object in leaving his native country appears to have been the acquisition of greater perfection, and a subjection of his will to God’s designs. He likewise desired to visit certain shrines and places, where the relics of saints and martyrs were preserved. During this pilgrimage, he exercised extraordinary mortification and resolution in overcoming temptations. With joy of spirit, he endured cold, hunger, and thirst; and whilst exteriorly he was scantily clothed, interiorly his soul was inflamed with an ever-burning love of the Creator, and a great zeal to promote whatever contributed to His honour and glory. He always denied himself luxuries, and often bodily necessaries. In him, the flesh was always subject to the spirit. It would appear, that Maimbod had been elevated to the clerical state before leaving Ireland, and that he was distinguished for wisdom, holiness, and ecclesiastical learning. He cultivated the love of poverty to such a degree, that whatever he received from others he bestowed upon the poor. When he had nothing to give in the shape of alms, he enriched the souls of many by his expositions of the Divine word, and by exhortations full of consolation and fervour. 

    Having visited many places, renowned for their connection with eminent saints, he came at length to the Burgundian territory, where the relics of many servants of God were enshrined, and among them, several belonging to his own country. The author of St. Maimbod’s Acts, who appears to have been a Frenchman, takes great care to enumerate the many holy martyrs and confessors, who adorned and blessed his country by their labours, virtues, and constant patronage. Among the Irish saints in France are specially named Columbanus, Dichull, Columbin, and Anatolius.

    While in the province of Burgundy, Maimbod became the guest of a certain nobleman, who, aware of his great virtues and the efficacy of his prayers, requested this holy pilgrim to accept something whereby the donor might be remembered in his petitions before God. The saint declared, that as he had an humble trust in the Almighty’s constant favours, he had no need for the goods of this transitory world. But that he might not seem to undervalue the kind intentions of his host, Maimbod consented to accept the present of a pair of gloves. Then, bestowing his benediction on this noble, and on all the members of his family, the holy man resumed his devout pilgrimage.
    Having gone to the Church of St. Peter, Prince of the Apostles, to offer up his prayers, Maimbod came to the village of Dominipetra, eight miles distant from Besancon. At this place some banditti were to be found, dead to every sense of Christian or human feeling, and ready at all times to commit most atrocious crimes. These men were robbers, and lived by waylaying and plundering pilgrims and travellers, who visited this place. Having seen Maimbod wearing his gloves, and supposing from such indication of worldly comfort, that he must be possessed of money, they watched his departure and pursued him beyond the village. They overtook him at a fountain, called Colebrunnia, which, in the Teutonic dialect, means “cold water.” On seeing them approach with menacing aspect, the servant of God saluted them in this manner : “Hail, beloved brethren, the grace of the Lord be with you; declare to me why you approach in such a manner. The mercy of God can assist you in your necessities. To this salutation, and to the charitable aspirations of Maimbod, the robbers replied only by inflicting on him blows and wounds, with swords and clubs, until he fell lifeless on the ground. His soul, however, winged its flight to Heaven. The perpetrators of this barbarous murder, finding nothing about his person worth seizing, were then filled with disappointment and remorse, for the cruel atrocity they had committed.
    The people of that neighbourhood, having found the remains of the holy pilgrim, removed them for sepulture to the Church of St. Peter, where he had so lately offered up prayers. His relics were afterwards rendered famous, owing to many miracles wrought at his tomb. By request of a certain count, named Adzo, after some time, Berengarius, Bishop of Besancon, had the remains of our saint removed to Monbelligard or Montbelliard.
    The ceremony of this translation was performed by the Coadjutor-Bishop of Besancon, named Stephen, and who had been formerly Deacon of St. John the Evangelist’s church, in that city. He was advanced to this dignity, in consequence of Archbishop Berengarius having lost his sight, which, it is said, was miraculously restored, on this occasion. Many miracles were afterwards wrought at the tomb of our saint. Berengarius likewise instituted a festival to his honour, on the 23rd of January, the day of this holy man’s death.
    The name of St. Maimbod was inscribed in the Dyptics of Besancon church, with notices of many other saints, who were held in especial veneration in that archdiocese. This martyrdom of our saint took place, at or before the year 900; since, according to Chifflet, Berengarius lived about this time. Maimbod was also known by the name of Maingol—a common designation, amongst the Scots or ancient Irish. By some martyrologists he is called Maimboldus, and by other writers Maibodus. A distinguished writer amongst the Scots or ancient Irish. observes, that when we read of the Christian benefits obtained by Continental countries through the agency of Scotia and of the Scots in the early ages of our national Church, these must be attributed to Ireland and to Irishmen. For the Island of Saints then many had visited to acquire learning in her schools. From these numbers migrated to diffuse knowledge and the science of the saints through more distant countries.

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  • Saint Colman of Lismore, January 22

    On January 22 the Irish calendars commemorate one of Ireland’s many Saints Colman, this one a teacher of the monastic school at Lismore, County Waterford. The calendars seem to agree that today was the date of the saint’s repose, but also seem to record a possible second feast on July 25. Canon O’Hanlon gives this account of his life:

    St. Colman, Bishop and Abbot of Lismore. 

    [Seventh and Eighth Centuries.] 

    The present saint, called also Choimoc, to which we sometimes find prefixed the endearing expletive “Mo,” was son to Finnbar. He was a member of the Hua Beogna race, that ruled over Ith-Liathain territory, in the county of Cork. This region skirted the sea-coast, between Youghall and the principal city of that county, and bearing the same name. Here St. Colman was born, some time in the earlier part of the seventh century. Whilst our saint was yet a young man, he took the monastic habit in the celebrated Lismore Monastery. There he was distinguished for all those virtues of which he made profession. At this time, and long previous, Lismore, delightfully situated on the Blackwater, was a celebrated asylum of sanctity and learning. It was famous on this account, not only throughout Ireland, but even in Britain, and more distant countries on the Continent.’” An innumerable body of monks or scholars filled its cloisters and schools; while many holy prelates, abbots, and religious received their education and early training, as also laics, under the rectors and masters of this old university city. In the ancient litany of St. Oengus are likewise invoked eight hundred monks, who settled in Lismore with Mochuda, every third of them a favoured servant of God.

    St. Hierlog or Jarlug ruled over the see and Monastery of Lismore, during the years of our saint’s sojourn here, and he died on the 16th day of January, 698. St. Colman was immediately appointed his successor, both in the bishopric and in the abbey. During the time of his government, desirous of acquiring the knowledge that maketh wise unto salvation, with the learning which was destined to procure them distinction in other walks of life, many eager disciples flocked to Lismore, from all parts of the country. Among other distinguished personages, was the Dalcassian Prince Theodoric or Turlough, King of Thomond. He was held in the greatest esteem by our saint, who predicted what should take place with regard to him and his posterity. On all matters of moment, the abbot was consulted by this illustrious, but humble disciple. Whilst our saint presided over Lismore, the state of its schools was most flourishing; and the discipline of its religious establishment was maintained in the most healthful vigour. Its school is said to have attained a higher degree of reputation than any other in Ireland. Besides numerous holy men, who sought a refuge from the world in this retreat for wisdom and sanctity, and who lived in seclusion and penance within its monastery, many others were called forth from its enclosure, to adorn stations of dignity and importance in the Irish Church. Thus, our saint was the spiritual father of many monks, and an instructor of many prelates. These exhibited in their lives and actions the excellence of that discipline and training, to which they had been subjected.

    At an advanced age, full of virtues and merits, our saint was called away to receive the reward of his labours, but after a short episcopate, and term of abbatial rule, lasting only four years. He died in the year of our Lord 702, on the 22nd day of January. The Martyrology of Tallagh registers him, and under the designation of Mocholmoc, Loismoir, mic h. Beona. The Festilogy of St. Oengus has a similar record. The following extract and its English translation have been furnished by Professor O’Looney :—

    a. xi. kl. The death of Comghall’s daughter
    Colman son of Ua Beona
    Varilius without ostentation
    Felix who made the melodious journey.

    The Calendar of Cashel coincides; but Colgan has incorrectly stated, it gives our saint another festival, which is assigned to the 25th of July. The Calendar of Cashel says: “S. Colmanus filius Hua Beogna in Lismora Mochuddoe.” But the same Calendar of Cashel places a festival afterwards at the 25th of July, in this manner:

    “25 Julii S. Mocholmocus, seu Colmanus O Liathain et S. Silanus duo Comorbani seu successores S. Mochuddoe Lismorensis.”

    Colgan supposes this day last-named, to have been a festival relating to our saint’s translation, or to some other commemoration.

    In the Martyrology of Donegal, we find entered on the 22nd day of January, Colman, i.e., Mocholmog of Les-mdir, son of Ua-Bheonna. Marianus O’Gorman has a like statement – “S. Colmanus seu Mocholmocus Lismorensis filius nepotis Beonnae.” His festival was celebrated on this day, at Lismore.

    Archbishop John Healy in his book on the monastic schools of Ireland writes that the School of Lismore seems to have attained, ‘the zenith of its celebrity towards the opening years of the eighth century under St. Colman O’Leathain’. He goes on to give a little more detail of the saint’s dealings with his royal pupil, Theodoric:

    Theodoric came secretly to St. Colman, and flinging off his royal robes, and renouncing his crown, placed himself amongst the humblest disciples of that saint. Though now an old man, he would not consent to be idle, but insisted on earning his bread with the labour of his hands, like the monks around him. The road to the monastery from the low ground was steep and uneven, so Theodoric, whose strong arms so often wielded the sword of Thomond in battle, got his sledge and hammer, and spent his time breaking stones to repair the road. With such zeal did he work that the streams of perspiration poured down from his body to the ground, and it is said a sick man was healed by washing in these waters of holy and penitential toil. With Colman’s permission he returned to his kingdom to protect it from its enemies, whom he seems to have crushed as easily as he did the stones, and he then returned again to die in Lismore. 

    St. Colman O’Leathain is sometimes called Mocholmoc, but as Colgan points out, it is really the same name — Colman and Colmoc being both diminutives of Colum, with the term of endearment prefixed in one case — mo-Cholmoc, which is the same as ‘my dear little Colman.’ This great saint died on the 22nd of January, A.D. 702, and was interred at Lismore.

    Insula Doctorum et Sanctorum or Ireland’s Ancient Schools and Scholars (6th edition, Dublin, 1912), 467-8.

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