OMNIUM SANCTORUM HIBERNIAE

Tag: Saints of Offaly

  • Saint Odhran, February 19

    The Irish calendars commemorate Saint Odhran, whom tradition associates with Saint Patrick’s household, on February 19. Indeed, Saint Odhran is credited with being Saint Patrick’s chariot driver who willingly accepted martyrdom to save the life of his master. His sacrifice took on a particular  importance since the introduction of Christianity to Ireland did not involve large-scale martyrdom. This home-grown martyr was thus seen as a very special saint. A prayer in honour of Saint Odhran can be found here. Canon O’Hanlon has a good description of the popular legends surrounding the brave charioteer in Volume II of his Lives of the Irish Saints:

    St. Odran or Odhran, of Disert-Odhrain, in Offaly, Martyr.

    [Fifth Century.]

    The Martyrologies of Tallagh, of Marianus O’Gorman, and of Donegal record on this day, Odran or Odhran, of Tir-aonaigh or of Tiri-oenaigh. From all we can learn, he became devotedly attached to the Irish Apostle, and he was a constant personal attendant on his missionary travels. Odran became a servant to St. Patrick, whom he served in the capacity of charioteer. We have no express mention of him, except incidentally, in different Lives of St. Patrick. From such sources, Colgan has compiled his eulogistic biography, adding notes to it. The Bollandist writers have inserted Acts of St. Odran, Martyr, in six paragraphs, at this day. This humble and devoted charioteer is classed among the disciples of the Irish Apostle.

    On St. Patrick’s return from Munster, about the year 451, in Colgan’s opinion, and after, or during the year 456, according to Ussher, the Irish Apostle entered Hy-Failge territory. Here were two powerful chieftains ruling at the time: one was a wicked Pagan, Failge Berraide, who entertained a implacable hatred against St. Patrick, because he had destroyed the idol, known as Crom Cruach, an object of adoration among the Gentile Irish, while the other chief was named Failge Ros, who had conceived a great love and reverence towards the holy man. As the former had frequently boasted, that he would take the Apostle’s life away, whenever the opportunity might be afforded; the present stage of his journeying, which brought him along the highway, not far from Failge Berraide’s Castle, seemed favourable for this son of Belial’s purpose. That district, since so well known as Offaly, at least in this part, was then ruled over by the merciless pagan, Failge Berraide. This wicked man’s design was basely to take away by assassination the life of our great Irish Apostle; and, in the accomplishment of such a purpose, he resolved on arresting the progress of the Christian Religion, by effecting the destruction of its greatest promoter. However, Providence frustrated his purpose, although it does not seem, that St. Patrick had any suspicion of the threatened danger. Yet, his charioteer, Odhran, had some prevision of the consequences likely to ensue. In most accounts, it is said, that having had previous intimation of this design, Odran concealed his knowledge concerning it from St. Patrick, whom he induced to occupy the driver’s seat in the chariot, whilst Odran himself should have some short time for rest. The holy Apostle most readily assented. He unsuspectingly relinquished his place, and assumed the reins, in order to gratify his servant’s wish. They had passed from Birr, and were travelling along an ancient road, which bore in an eastern direction, north of the Slieve Bloom mountains, where their enemy lay in wait. Failge met the travellers on their journey. Rushing against Odran, whom he mistook for St. Patrick, the furious chief transfixed him, with a stroke of his lance. Horrified at the sight thus presented, the Apostle was about to pronounce a malediction on the murderer, when the dying Odran prayed it should rather descend on a very high tree, that grew on an adjoining hill, called Brig-damh. Yet, for his Satanic perfidy, the murderer was struck dead immediately afterwards; and as a just punishment for his grievous crime, his soul was buried in hell, while angels were seen bearing that of Odhran to heaven, where he joined the array of purple-robed martyrs. St. Patrick furthermore announced, that the posterity of that wicked Foilge should wane, and lose power, in the principality; while, Foilge Ros and his posterity should rule therein, which prediction was fulfilled. In an old Biburgensian Manuscript Life of St. Patrick, we are told, that when the soul of Foilge, for his wickedness, had been carried away to hell, the devil took possession of his living body, and dwelt in it, until St.Patrick came to the house of that cruel chief. It is stated, the Irish Apostle asked one of the servants for his master, and that he was told Foilge was within. “Call him to me,” said Patrick. But, the servant returned, and told the Apostle in great sorrow, that he only found the dry bones of his master. Then said Patrick :”From the time, when Foilge butchered my charioteer before me, he was buried in hell, but the devil came to possess his body, so that while his soul was consigned to perdition, his body was also dishonoured by demoniac influences.”
    [O’Hanlon inserts an interesting footnote from author W.B. McCabe, who wrote a book of stories for younger readers which included the unhappy tale of Foilge:
    The second tale, Foilge; or the Possessed, is a veritable Irish tradition. It is the earliest account that the author has been able to trace, of that belief, which still prevails in many parts of the world, viz., of an evil spirit entering into the body of a dead man, and making that dead man appear as if he were still living—a belief, it may be remarked, very different from that which prevails as to the demoniacs described in Scripture—that is, living men, into whose bodies an evil spirit had entered. Foilge as portrayed in the Irish legend, (Act. Sanct.vol. iii., pp. 131, 132) was the same in most respects as the modern vampire; in some particulars like to the malignant dead described in the Sagas of the Scandinavians.]
    Attempts have been made to identify the place, where this martyrdom occurred. Afterwards, it received the name, Desart-Odran of Hy-Failge;… on the road, between Frankfort and Roscrea, is the little village of Killyon; and about two miles from the latter village, is yet shown the place, where Foilge attempted the life of St. Patrick.
    Odran’s name occurs, in some foreign Martyrologies; yet, his festival has been assigned to distinct days, from the present date. Thus, the 8th of May, the 27th of September, as also the 2nd and the 27th of October have been conjecturally mentioned, in connexion with it, by various Martyrologists. About, or soon after, the middle of the fifth century, this martyrdom of Odran is considered to have occurred. This saint is honoured as a martyr, chiefly on the 19th of February; but, in certain places, as we are informed, on the 27th of October. Some churches were formerly dedicated to him, in the country about Birr, and in the Ormonds…It is probable, that many of those circumstances related, as connected with St. Odran’s death, are unreliable; although, we take it for granted, that this saint must have lost his life, for his attachment to the Christian faith, and while faithfully serving his illustrious master.

  • 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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