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  • The Blessed Mughron O'Morgair, October 5

    October 5 is the commemoration of a man dubbed The Blessed Mughron O’Morgair (Mugh Róin, Mungron) by Canon O’Hanlon in the incomplete Volume X of his Lives of the Irish Saints. O’Morgair is a name I associate with Maolmhaodhog O’Morgair, better known as Saint Malachy of Armagh, Ireland’s first officially canonized saint. Canon O’Hanlon explains that Mughron is Saint Malachy’s father, although some earlier writers were reluctant to accept this degree of kinship, perhaps due to his association with a monastic establishment. Modern research, however, has shown that not every holder of a monastic office was a monk who had taken vows. All that seems to be known of the Blessed Mughron, thanks to the handsome notices of his obit in the Irish annals, is that he was a leading scholar of the school of Armagh. Under the year 1102, the Annals of Ulster record: 

    Mughron Ua Morghair, arch lector of Ard-Macha and of all the west of Europe, felicitously finished his life (namely, in Mungarit) before many witnesses, on [Sunday] the 3rd of the Nones [5th] of October.

     and the translator offers this comment on the place of his death: 

    In Mungarit. — From this it can be inferred that he had gone on pilgrimage to the monastery of Mungret (Co. Limerick), to prepare for death.

    Rev. B. MacCarthy, ed. and trans., Annals of Ulster, (Dublin, 1893) fn 6, p70.

    The Annals of the Four Masters concurs: 

    Mughron Ua Morgair, chief lector of Ard-Macha, and of all the west of Europe, died on the third of the Nones of October, at Mungairit, in Munster.

    Lector is one of the translations used for the Irish term fer léiginn, literally ‘man of reading’, an office recorded in the annals from the ninth through to the twelfth centuries. Thus I think we may infer that Mughron O’Morgair had a reputation as an important scholar.

    Canon O’Hanlon has this to say of him in his third article of the day at October 5:

    ARTICLE III.—THE BLESSED MUNGRON OR MUGRON O’MORGAIR, PROFESSOR AT ARMAGH. [Eleventh and Twelfth Centuries.]

    This saint flourished, about the close of the eleventh and beginning of the twelfth century. By St. Bernard, he is said to have been of illustrious descent, and to have possessed considerable power and influence. We have not any authentic particulars, referring to the year of his birth, nor to the race from which he sprung. However, it is probable he was born before or about the middle of the eleventh century. Instead of O’Morgair, as the Chronicum Scotorum and Four Masters write his name, the Annals of Ulster and Innisfallen have O’Mungair. In the opinion of the Rev. Dr. Lanigan the parentes of St. Bernard do not mean father and mother, but, according to the acceptation quite usual in the middle ages, relatives or kinsfolk, such as parens in French and parenti in Italian. Mungron O’Morgair would seem to have been only a layman, as he had been married. He was father of two remarkable saints, namely, Malachy O’Morgair, afterwards Archbishop of Armagh, and Christian O’Morgair, afterwards Bishop of Clogher. As the former of these sons had been born at Armagh, in 1094 or 1095, it is probable, the father was then and for some years afterwards, an inhabitant of that antient city. Colgan observes, that Mugron was a relative of St. Malachy, who is usually said to have been of the very antient noble family of the O’Morgairs, now called O’Dogherty. But from what has been stated by our Annalists, it must follow, that Mugron was more nearly connected than as a mere relative. In writing about St. Malachy, the Rev. Dr. Lanigan remarks, that St. Bernard makes no mention of his father, and thence it may be justly inferred that he died, when Malachy was very young. At that time, the future Archbishop of Armagh could only have been about seven years old. The Irish Annals designate Mungron O’Morgair as a chief lecturer, not only in the school at Armagh, but in all Western Europe.  Tradition holds that from the time of St. Patrick, a school had been established in his primatial city. The Annals of Innisfallen call Mungron O’Morgair Professor of Literature, while those of Ulster do not mark over what department he presided. However, it was owing to his advice and persuasion, St. Malachy was promoted to the holy order of Deaconship. Colgan makes him a Professor of Theology, as if there were no other professors than theological ones;  however, that opinion is sufficiently probable. No doubt, it would have been a very rare case in most parts of Europe, during the times we are now treating of, to find a layman professor in any school, and when kings, princes and nobles generally could neither read nor write. But the Irish princes and nobles did not sink into this neglect of learning, and some of their most learned men were persons of illustrious birth. It is, therefore, not singular that Mungron O’Morgair, although of high and powerful connections, was a professor. For, as the Irish nobility respected and cultivated literature more or less, so such of them as were duly qualified were not ashamed to teach it. Although the Right Rev. Dr. Reeves holds, that the Abbey of SS. Peter and Paul in Armagh had been founded there in the twelfth century;  yet it seems more probable it had been built at a much earlier period. During many centuries, a convent of Canons Regular of the Order of St. Augustine flourished in that city, and its abbots were distinguished for their sanctity and learning. In the year 1126, it was repaired, and the church annexed to it was rebuilt by Imar O’Hoedegan. In its school the Blessed Mungron laboured and taught. Towards the close of his life, the learned professor, Mughron O’Morgair, seems to have lived at Mungret, near Limerick, where his career on earth closed. His death is assigned to A.D. 1098, in the Chronicum Scotorum. We are told that he died in Mungret Abbey, county of Limerick, on the third of the Nones, or 5th day of October, A.D. 1102. In the presence of many witnesses, he happily departed this life. Such, also, is the date assigned for his departure in the Annals of Ulster. However, in the Index Chronologicus of Ussher, at the year 1103,  his death is recorded.

    Ulster priest, Father James O’Laverty, in his diocesan history of Down and Connor has no difficulty in accepting that the Blessed Mugron was the father of Saint Malachy. His account also tells us of Gillachrist O’ Morgair, Bishop of Clogher, brother of Saint Malachy, who has his own place on the Irish calendars at June 12:

    St. Malachy, whose name in the language of his country was Maolmhaodhog O’Morgair (or according to others O’Mungair), was born in the year 1094, probably in the city of Armagh. St. Bernard tells us that “his parents were by birth and power great, such as the world calls great.” According to the Annals of Innisfallen, his father was Mughron O’Morgair + whose death is recorded by the Annals of the Four Masters at the year 1102:-” Mughron O’Morgair, chief lector of Armagh and of all the west of Europe, died on the 3rd of the Nones of October, at Mungairit in Munster, (Mungret, Co. Limerick).” The family of O’Morgair are, according to Colgan, at present represented by the O’Doghertys of the County of Donegal. St. Malachy’s mother, who, as St. Bernard says, was more distinguished by the gifts of mind than even by birth, belonged to the family which possessed the lands of Bangor under the abbots of that monastery. It may be surmised that Bangor, though at that period it had lost its greatness, still had some class of a high school, to which was attracted from Tyrconnell, either as a student or a professor, Mughron O’Morgair, who there married a daughter of the great local family, but afterwards removed to Armagh, where he became “chief lector,” and where his children were born. ++  His wife bore to Mughron at least three children, two sons and a daughter. The baptismal names given to the sons indicate the piety of the parents. On their elder son they conferred the name Giolla Criost (Servant of Christ), which has been latinized into Christianus. Their younger son they placed under the patronage of St. Maodhog, or Moge, who was the first Bishop of Ferns, by naming him Maolmhaodhog. The adjective Maol in the ecclesiastical acceptation of the word signifies tonsured; and prefixed to Maodhog, it denotes one tonsured, i.e. devoted to the patronage of that saint. The name Maolmhaodhog, though presenting to a reader accustomed only to the English language a very formidable appearance, is pronounced Meelweeoge, and is latinized into Malachias whence it assumes the form more familiar to us of Malachy. Both the sons of Mughron O’Morgair are honoured by the Church as saints. Giolla-Christ or Christian, became Bishop of Clogher, and is described by St. Bernard, as “a good man full of grace and virtue, second to his brother in fame, but possibly not inferior to him in sanctity of life and zeal for righteousness.” The Four Masters, in recording his death at the year 1138, say:— “Gillachrist Ua Morgair, Bishop of Cloghar, a paragon in wisdom and piety, a brilliant lamp that enlightened the laity and clergy by preaching and good deeds; a faithful and diligent servant of the church in general, died and was interred in the Church of Peter and Paul at Ard-Macha.” The Calendar of Donegal enters his festival at the 12th of June:”Criostian, i.e. Gillachrist Ua Morgair, brother of Maelmaedhog, i.e. Malachias, who is of the Cinel-Conail,” which seems to confirm the statement of Colgan, that the O’Morgairs are at present represented by the O’Doghertys. St. Bernard testifies that their countrymen styled St. Malachy and his brother the two pillars of their church.

    + Colgan thinks that Mungron O’Morgair is a relative of St. Malachy, but O’Flaherty, in a MS. note to Colgan’s work, refers to Tighernach’s Annals and the Chronicon Scotorum, which asserts that he was the saint’s father. The entry in the latter is :— “Mugron O’Morgair, lector of Ard-Macha quievit i.e. the father of Maelmaedhog and Gillachrist.” Some are induced to suppose, with Colgan, that Malachy’s father was a chief, because St. Bernard says “His parents were by birth and power great,” The word parentes was, however, commonly used at that period to express relatives or kinsfolk.

    ++ The late Mr. Hanna, of Downpatrick, in a letter to Father O’Hanlon, author of the learned and popular Life of St. Malachy, says speaking of the saint’s birth-place-“I cannot think it was Armagh, for if so why would St. Bernard say he was bred there and not born there also? It is quite evident his mother belonged to the Ards of the County Down, and to some tribe in the neighbourhood of Bangor.”;

    Rev. James O’Laverty, An Historical Account of the Diocese of Down and Connor, Ancient and Modern, Vol. V (Dublin, 1887), 50-52.

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  • Saint Muiredach of Killala, August 12

     

    August 12 is the feast of Saint Muiredach (Muireadhach, Muredach) of Killala. Genealogical sources describe him as son of Eachaidh of the Cenél Lóegaire of Meath, a great-grandson of Lóegaire, King of Tara, after whom the tribal grouping was named. Despite his standing as diocesan patron of Killala, the Connacht diocese which takes in parts of the modern counties Mayo and Sligo, surprisingly little information has survived on Killala’s founder. The ninth-century Tripartite Life  depicts Saint Patrick as having founded Cell Alaid (Killala) where he left ‘a high-ranking person of his household, that is Bishop Muiredach’ in charge. However, the seventh-century Collectanea of Tírechán, presents another church, ‘the Great Church by the Wood of Foclut’ as the area’s chief foundation. The saint of this Great Church (Domnach Mór), Mucnoe, seems to have been eclipsed by Muiredach to the point where his name is not found on the calendars of the saints. Yet for all that Saint Muiredach remains an elusive figure. Along with two female Mayo saints, Deirbhile and Géidh, he is said to have been among those who met with Saint Colum Cille at  the Synod of Ballysadare in County Sligo in 575. This, plus the fact that his famous royal ancestor Lóegaire was also supposed to be alive during the Patrician mission, suggests that Muiredach was a sixth century saint, who could not have been placed in charge of Killala by Saint Patrick as the Tripartite Life  claims. The only other tradition connected with Saint Muiredach is that he gave his name to the island of Inishmurray (Inis Muireadheach) off the Sligo coast and may perhaps have been a hermit there. It is worth noting, however, that despite lending his name to the island, it was a Saint Molaisse who was the focus of devotion. Even more interestingly, Saint Muiredach shares his August 12 feast day with Saint Molaisse of Inishmurray, something I will need to research further. In his account of the saint below, Canon O’Hanlon lets us see that that earlier writers were aware of both the chronological contradictions and the general paucity of sources for the life of Saint Muiredach:

    ARTICLE I.—ST. MUREDACH, FIRST BISHOP AND PATRON OF KILLALA DIOCESE.

    [PROBABLY IN THE SIXTH CENTURY.]

    CHAPTER I.
    INTRODUCTION—PERIOD OF ST. MUREDACH—HIS FAMILY AND DESCENT—HIS RECORDED PRESENCE AT EASDARA OR BALLYSODARE—HE BLESSES THE PORT OF KILLALA.

    WHEN giving an account of our great Apostle’s progress through the province of Connaught, the author of St. Patrick’s Tripartite Life tells us, that on coming to a pleasant spot, where the River Muadius, or Moy empties into the ocean, the saint built a noble church, called Kill-Aladh, now Killala. It stood on the south bank of the Moy River. Over this church, he placed one of his disciples, named Muredach, as its first bishop. As he had been consecrated by St. Patrick, according to the account, this present holy man should have flourished during the fifth century. However, such statement has been contradicted. In a few meagre notices respecting our saint, by the Rev. Alban Butler, he follows what Harris had already written.

    In his journey towards Connaught, about A.D. 434, St. Patrick is thought to have continued there for the ensuing seven years, namely to A.D. 441. Therefore, it is supposed, the erection of Killala church may safely be referred to some one of those intermediate years. It has been advanced, that St. Muredach, the first bishop of Killala, had not been born at such an early period, and that he did not flourish until the sixth century. Moreover,
    his recorded pedigree refutes the supposition of his having been contemporaneous with St. Patrick. The generally accurate historian, Rev. Dr. Lanigan, states it to be an error, that St. Muredach’s appointment over the See of Killala should be ascribed to the earlier time. He was rather contemporaneous with St. Columkille, who flourished during the sixth century. The holy Muredach is stated to have been son of Eochaid, son to Alild, son of Guaire, son to Lugid, son of Laoighaire, son to Niall of the Nine Hostages, &c., according to the Sanctilogium Genealogicum, which thus weaves his pedigree. Wherefore, in tracing his descent from Leogaire, King of Ireland, Muredach appears the sixth in generation. Such a place in order may well synchronize with the middle and close of the sixth century.

    He is spoken of as being one of those persons, assembled at Easdara or Ballysodare, in Sligo County, for the purpose of paying respect to the Apostle of the Picts. This was on the occasion of St. Columba being at that place, soon after the dissolution of a celebrated assembly held at Drumceat. Already, an account of the synod convened at Easdara has been given, in connexion with the Acts of St. Farannan; and among the notables named, as assisting thereat, is Muredach of Killala, in Tyr Amhalgaidh. Therefore it would seem, that towards the close of St. Columba’s life, our saint had been bishop there, and that he had the honour and pleasure of greeting the great Apostle of Caledonia.

    However, we have no reliable account, regarding the exact period of St. Muredach’s promotion, nor is there any statement to fix those years, during which he ruled over the See of Killala. Nevertheless, we read in the Life of St. Corbmac, that St. Patrick, St. Brigid, St. Columkille, St. Cannech, and St. Muredach, bishop, had blessed the port of Killala. It does not seem probable, that Muredach should have been placed so low down in the list of these names, had he been contemporaneous with St. Patrick.

    CHAPTER II.

    SITUATION OF KILLALA—THE NATALIS AND COMMEMORATIONS OF ST. MUREDACH— THE PERIOD OF HIS DEATH UNRECORDED—BRIEF HISTORIC NOTES REGARDING THE SEE OF KILLALA—CONCLUSION. 

    THE town of Killala is situated on the River Muad or Moy, in Mayo County, and it lies very near to the Atlantic Ocean. Our ancient annalists sometimes called the prelates over this See the Bishops of Tirawley. They were likewise called Bishops of O’Fiacra-mui, or Hy-Fiachrach, on the River Moy, from a territory distinguished by that name. This is said to have extended along the river in question. This territory was distinct from another, in the province of Connaught, and southwards in the County of Galway. The latter was known as O’Fiacra-Aidne.

    As the Natalis of a saint is understood to coincide with the day of his death, the 12th of August apparently commemorates the anniversary of St. Muredach’s demise, as of his festival; but, we cannot find any date or year to determine the period for his existence. St. Muredach’s Natalis was celebrated in Killala Church and See, on the 12th of August, according to the Tallaght Martyrology. At this date, according to Marianus O’Gorman, the feast of St. Muredach is celebrated in the diocese and church of Killala. The continuator of Aengus also notes his festival at this day. In the Irish Calendar belonging to the Irish Ordnance Survey, on the day before the August Ides—12th of the month—there is a festival to honour Muireadhach, Bishop of Cille Haladh.

    After the rule of St. Muredach over the See of Killala, the names of only two or three bishops can be found, as his. successors, before the Anglo- Norman Invasion of Ireland. After that period, we find the church of Killala
    —or as it is usually written Cill-Alaidh—had its special canon-choristers and herenachs. The “Annals of Loch Cé” contain entries of their deaths. The engraved arms of this See—prefixed to the account of its bishops in Harris’ Ware—are: bearing sapphire, a crozier in pale, topaz, suppressed in the fess point by a Bible expanded, and with clasps proper.  In Killala diocese, this saint’s memory is recorded and honoured with the celebration of a First-Class festival and an octave. An indulgence commences also on the day already named, and it continues during that octave.

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  • Irish Monasteries in Germany: Honau

     

    Below is a paper by Father J.F. Hogan on the Irish monastery at Honau, one of a series on Irish Monasteries in Germany published by the Irish Ecclesiastical Record in the late nineteenth century.  The contribution made by the medieval Irish to continental European culture and Christian civilization was rediscovered during the Irish  cultural revival of the nineteenth century.  County Clare native Father John Francis Hogan (1858–1918), who had studied at the University of Freiburg, was well placed to bring the particular legacy of the Schottenklöster to the attention of an Irish audience. Honau is perhaps one of the lesser-known Irish monasteries in Germany which seems to have ended up a few centuries later under the Canons Regular of Old St. Peter’s in Strasburg, where Father Hogan tells us its Irish abbots were venerated as saints. I note that the Irish abbot Beatus of Honau had become entangled with the ‘Apostle of Switzerland’ of the same name. We Irish can of course claim the honour of that title for Saint Gall, disciple of Saint Columbanus:

    IRISH MONASTERIES IN GERMANY

     HONAU

    HONAU or Hohenaugia is an island in the Rhine, not far from Strasburg in which a monastery was established  in the year 724. The site of the monastery was granted  by the Ethicos, Dukes of Alsace. Adalbert, who is sometimes, though incorrectly, mentioned as its founder,  richly endowed it. It was further enriched by grants and  privileges from the sons of Adalbert, Luitfrid and Eberhard. The importance of the establishment can be judged from the  charters granted to it at various times which are happily preserved by Mabillon. One of these charters, drawn up by the Abbot Beatus, is signed by eight Irish bishops. It makes over and bequeaths to the monastery and to the  ‘pauperes et peregrinos gentis Scottorum’ not only the  buildings, lands, chattels, and appurtenances of Honau itself, but also the right and title to eight churches that had been  erected in different parts of the German Empire by the zeal  of those ‘Pilgrim fathers.’

    The first abbot of the monastery was Benedict, also  called Tubanus. He dedicated his establishment to St.  Michael the Archangel. Unfortunately, we know nothing  about his personal history beyond the fact that he was a  Scot, and the first abbot of this ‘Schottenklöster.’ He  was succeeded as abbot by Dubanus, Dubanus by Thomas, Thomas by Stephen, Stephen by Beatus. Beatus was the most remarkable of the Abbots of Honau. According to  the learned German historian, Friederich, he is the same who evangelized a good part of Switzerland, founded the monastery of Beromünster, near Lucerne, of Yberg in the  Canton of Schweitz, and built up several other establishments in Unterwalden and over the Brünig in the Bernese Oberland, where his name is still commemorated in the famous Beatenhohle, and in the town of St. Beatenberg, over the Lake of Thun.

    Most valuable privileges were granted to Honau by various princes; but the most remarkable of them was the charter of Charlemagne, which confirmed to the monastery all donations previously made ‘by kings or queens or other servants of God’ and exempted it from tolls and several other imposts then in force amongst the people. It furthermore declares that these pilgrim monks are not to be molested or interfered with in any way, and that all these lands and possessions are to belong to them and to their countrymen, to the exclusion of all others: ‘an interesting record’ as Dr. Todd remarks, ‘of the high esteem and favour in which  the Irish of the Continent were held at that time by the greatest monarch of the west.

    But the most important document that has come down to us in connection with the history of this institution, is the charter, or, rather, the will of the Abbot Beatus. This document, besides the intrinsic value of its contents, is attested and authenticated by the signatures of the abbot (in the first place), and of eight bishops whose names, as Zeuss has shown clearly indicate their nationality. The signatures are: —

    Signum Beati Abbatis, qui hanc chartam fieri rogavit.

    Signum Comgani Episcopi.

    Signum Echoch Episcopi.

    Signum Suathar Episcopi.

    Signum Mancunigib Episcopi.

    Signum Caincomrihc Episcopi.

    Signum Doilgusso Episcopi.

    Signum Erdomnach Episcopi.

    Signum Hemeni Episcopi.

    Dr. Todd endeavoured to make capital out of these signatures, in favour of his contention that there was no such thing as diocesan jurisdiction in Ireland before the twelfth century, and no canonical restriction whatever to the consecration of bishops. According to him the abbot who was not a bishop at all, simply consecrated whomsoever he pleased; and the bishops thus consecrated looked up to the abbot, as the head of a sept, according to the Brehon code, looked up to a chieftain. This theory was developed and formally put forward by Dr. Todd in his Life of St. Patrick. No doubt the early organization of the Celtic Church outside the monasteries is involved in great obscurity. This arises evidently from the fact that the records have perished. Those of the monasteries alone have come down to us, and they deal naturally with the organization of monastic rather than of secular life. The great, and indeed, predominating, part which the monasteries played in the religious life of Ireland may be readily conceded; yet Mgr. Gargan, now happily ruling as President of Maynooth College, had little difficulty in showing that the bishops who lived and laboured in the monasteries, under the rule of the abbot, were merely ‘Chorepiscoi ‘ subject to the external jurisdiction of the  ordinaries who ruled and governed then as they do now. There is no proof worth the least consideration that such bishops were consecrated by one who was merely an abbot, but not a bishop. The case mentioned by Wasserschleben of Gregory of Utrecht, is by no means clearly established.

    This learned German shows, moreover, in his own work, that the privilege of having resident bishops in the monasteries, ready at any moment to administer the Sacraments of Confirmation and Orders, was derived directly from the Holy See, and was much availed of in countries far distant from the seat of authority, at a time when direct communication with Rome was difficult and uncertain. As an instance he quotes the privilege granted by Pope Adrian I. to the monastery of St. Denis in France, in the year 771.

    The fact that eight different churches are mentioned as having been erected by the monks in different localities in Germany would, on this principle, readily account for the eight bishops who signed the charter. One of these churches was in the city of Mayence, one at Hawenback, one at Bubenheim, one at Bodesheim, one at Bochenn, one at Lognau, one at Hurmusa, and one at what is called Sylvia in Marchlichio.

    Grandidier, and after him Rettberg, mention a monastery of Luttenbach to which Abbot Beatus sent eighteen Irish monks, and which subsequently became a flourishing establishment. In some of the Codices of the Charter of Beatus, Luttenbach is mentioned as merely another name for ‘Silvia in Marchlichio’.  All these churches founded from Honau were situated according to some in the Palatinate of the Rhine. Others identify Beronia with Beromünster, in the diocese of Constance and find traces of a monastery of Lautenbach in the ancient diocese of Basle. This has led them to the conclusion that Abbot Beatus of Hohenau is the same who is venerated as the Apostle of Switzerland. The dates, however, will scarcely admit such an inference. The question is discussed at great length by Lutolf, the Swiss historian, who regards the Swiss Beatus as an Irishman, no doubt, but advances solid evidence to show that he could not have been the same as Beatus of Honau.

    The successor of Beatus as abbot was Egidanus. He was probably the last of the abbots of Honau; in the reign of Charles the Gross the whole establishment was transferred to Rheinau, and afterwards to the Canons Regular of Old St. Peter’s in Strasburg, where the Irish abbots of Honau were venerated as saints. It was a canon of this establishment, named Jean le Labourer,  who communicated to Mabillon the important documents relating to the history of Honau, which have been preserved in the Annals of the Benedictine Order.

    J. F. HOGAN.

    The Irish Ecclesiastical Record, Volume IV, (1898), 265-269.

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