When or where he commenced his religious course is unknown.[14] However the translator of theAnnals of Clonmacnoise disbelievingly recorded "theCoworbes of Saint Manchan [at Lemanaghan] say that he was a Welshman and came to this kingdom at one with Saint Patrick".[7][30][52][n 9] Persons of this name from Wales includeMeugan (Maucan or Moucan) mentioned in the "11th-century life ofCadoc" ofLlancarfan inGlamorganshire,[54][55] andMannacus ofHolyhead whose feast day falls on 14 October.
The sanctity of Manchán of Mohill is recorded.[44][56][4][57] TheMostyn Manuscript No. 88 in theNational Library of Wales records severalMeugan festivals including the 14 February festival of Manchan of Mohill.[57] The "Martyrology of Donegal" records "Latin:c. sexto decimo kal. martii. 14. Mainchein, of Moethail",[20] and the "Martyrology of Gorman" notes "Manchéin of Moethail, Feb. 14".[51] TheIrish Annals identifyManchan of Mohill, uniquely among all Mainchíns, as the Saint whose relics arevenerated by the "Shrine of Manchan of Moethail",[56] perhaps jointly.[58]
the Coworbes of Saint Manchan say that he was a Welshman and came to this kingdom at one with Saint Patrick.[59]
Probable church sites of Manchan of Mohill would include-
Kilmanaheen (Irish:Cill Mhainchín, "Manchan's church") in County Kilkenny, is10km east of theMonastery of Inis-Snaig.[n 12]
Lemanaghan (Irish:Liath Mancháin, "Grey place of Manchan") inCounty Offaly- Persistent claims Manchan of Mohill moved to Lemanaghan in folklore,[25][64][65] is made more plausible bydendrochronological dating suggesting a possibility of an earlier 5th or 6th century church here at Lemanaghan.[66]O'Donovan, and others, believed Manchan of Mohill founded Lemanaghan church.[14][22][8][n 13][n 14]
Kilmanaghan (Irish:Cill Mhancháin, "Manchan's church") in County Offaly is associated with "Manchan of Mohill/Lemanaghan" by folklore.[25][64][65]
The Irish Annals record a cluster of deaths for person(s) named Mochta (died 534 or 535), Mocta/Mauchteus (d. 537), and Manchán (d. 538). These entries could correlate to the one person,[n 17] but one entry is unequivocal- "AD 538: Manchán of Maethail fell (Irish:Manchan Maethla cecídit)".[39][77] Manchán probably died as a result of famines caused by theextreme weather events of 535-536. The Irish Annals cite the weather events, and resulting famine, as "the failure of bread" giving the years 536AD,538AD, and 539AD.[78][79][80]
In County Kilkenny, Manchan of Mohill is recorded aspatron saint of the ancient monastery at Ennisnag. Nearby, Kilmanaheen townland preserves his name.
Incounty Leitrim, Manchán is venerated as patron saint ofMohill-Manchan parish since the foundation of the Monastery of Maothail-Manachan and the Justinian plague of Mohill. John O'Donovan visiting 19th century Mohill, claimed "Monahan's (or St. Manchan's) Well is still shown there",[3] though the location of hisholy well is forgotten. From 1935 to 2015 theGAA football park in Mohill, which officially opened on 8 May 1939, was called after him.[65] Mohill GAA teams preserve his name. St Manchan's Primary School in Mohill, costing€2.5m was opened in 2010.[84]
Until the late 20th century, the renownedMonaghan day festival of Manchán, was held in Mohill each year on the feast day of the Saint,[3] or rather on the "Twenty fifth of February".[85][86] The date of the ancient fair of Manchán moved toFebruary 25 in theNew Calendar from 14 February in theOld Calendar,c. 1753. The plot of the acclaimed novel byJohn McGahern, titled "Amongst Women", revolves around "Monaghan day" in Mohill, county Leitrim. The fair day was also infamous as the backdrop for organizedfaction fights in the 19th century.[85]
In the 12th century, "Ruaidrí Ua Conchobair commenced his reign by creatingshrines for the relics of St. Manchan ofMoethail" andSaint Comman of Roscommon.[56][87] TheAnnals of the Four Masters states "AD 1166: The shrine of Manchan, of Maethail was covered by Ruaidrí Ua Conchobair, and an embroidering of gold was carried over it by him, in as good a style as a relic was ever covered in Ireland".[56][88][a 1] His shrine (Irish:Scrin-Manchain Maothla) could be a lost relic,[89] but is likely identical to the Shrine associated with Manchán of Lemanaghan[90] despiteManchán of Maethail being named as the saint being venerated.[14][91]
The shrine of Manchan is an impressive box of yew wood with gilted bronze and enamel fittings, ahouse-shaped shrine in the form of a gabled roof, originally covered with silver plates of which traces still remain. It stands 19 inches tall, covering a space dimensioned24x16 inches, raised by short legs and clearing the ground surface by two and a half inches. The legs slot into metal shoes, attached to metal rings probably to be attached to carrying-poles when the shrine was leading a procession.[90] Animal patterns of beasts and serpent fill the bosses and borders of the shrine,[92] and one side has a decorative equal-armed cross with bosses.[93] The animalornament on the principal faces of the relic reveals influences ofIrishUrnes style adapted toRingerike style.[90][94] The reincarnation of centuries-old Irish metalworking techniques, such as the juxtaposition of red and yellow enamel, is seen on the shrine, and theCross of Cong.[95] Before theVikings there were already varied ethnic types in Ireland, and a long disappearing"Mediterranean" stratum of architecture and costume identifiable as "Iberian" is evidenced by the Shrine of Manchan and theBook of Kells.[96]Hewson, referring to theories ofCharles Piazzi Smyth, observed the two upper compartments would have held two groups of six figurines and the two lower compartments held two groups of seven figurines, and the total represented a monthly cycle of 26 days divided into two cycles.[97]
Shrine of Manchan, ten figures on front, incl. Olaf II of Norway, with axeDetail of front
The ten figures adorning the shrine are newer, probably 13th century.[90] It is believed the half-round cast-bronze figure carrying an axe on the Manchan Shine, is an early representation ofOlaf II of Norway (Saint Olaf), considering the sub-Viking context of the art, and iconographicalassociation of a man with axe.[98] In 1861, an "appliqué" figure of gilt, cast copper-alloy,13.7cm high,2.75cm wide, and1.7 cm thickness, was reportedly found at the grave-yard ofClonmacnoise, and presented with a short beard and moustache, a pointed decorated hat covering his ears, hands flat on his bare chest, with a pleated decorated kilt, one missing leg, and was very similar those remaining on the shrine of Manchan, so is assumed to have fallen off.[99]Margaret Stokes claimed a robed figurine holding a book, found buried near Saint John's Abbey at Thomas Street, Dublin, bears resemblance to the Manchan shrine figures, but "of much finer workmanship and evidently earlier date", but unfortunately she fails to expand further.[100]
The dress and personal adornment of lay and chieftain costume of 13th-century Irish people is reflected by the figures.[101] The wearing of the "celt" (anglicized "kilt", pron. 'kelt'[102]), similar to the present-day Scottish highland kilt, was very common in Ireland, and all figures on the shrine of Manchán have highly long ornamented, embroidered, or pleated, "kilts"[99][103][104] reaching below their knees, as kilts were probably worn by both ecclesiastical and laypersons.[105] The wearing of full beards (Irish:grenn, feasog) was only acceptable for the higher classes (nobles, chiefs, warriors),[105] and it was disgraceful to present with hair and beard trimmed short. Reflecting this, all the shrine of Manchán figures have beards cut rectangularly, or Assyrian style, usually with no moustache.[105]
shrine of Saint Manchan, frontshrine of Saint Manchan, back
The technical and stylistic similarities to the "Cross of Cong group",[a 2] confirms without doubt the shrine of Manchan was crafted at the "well-defined and original" fine-metal workshop active in twelfth century county Roscommon.[92][94][106][107][108][109][110][111][112] The shrine was likely commissioned by Bishop "Domnall mac Flannacain Ui Dubthaig", ofElphin,[113] one of the richestepiscopal see's in Medieval Ireland,[110] and created by the mastergold-craftsman namedIrish:Mael Isu Bratain Ui Echach ("Mailisa MacEgan"), whom John O'Donovan believed wasAbbot of Cloncraff in county Roscommon,[114][110] though firm evidence for this identification is lacking.[115] The founder andpatron saint of this workshop, might have beenSt. Assicus of Elphin.[116]Ruaidrí Ua Conchobair was apparently patron of the relic,[56] though it was monasteries rather than dioceses which commissioned metal reliquaries.[93]
The pertinent question is the sacral function and spiritual identity underlying the shrine. Keane suggested the shrine represents a "miniature Ark", an object to be carried on "men's shoulders", an emblem of death to Noah, and those enclosed in the Ark, with their release, on delivery of the Ark, celebrated as Resurrection. Another thought-provoking theory proposes the shrine had a political context, representing an attempt by royal patrons to visually cementing political alliances throughthe purposeful conflation of two neighbouring saints, both conveniently named "Manchan".[58] Murray (2013) believes, the argument these reliquaries aremultivalent is compelling, when necessary evidence is presented.[117]
The shrine of Saint Manchan "is inventive", drawing on "a variety of traditions, including the archaic forms of the tomb-shrines to create a new and powerful statement of the saint's significance in the twelfth century".[58]
"The crucified figure in the sculptures from a Persian Rock Temple may assist in explaining the mummy-like figures on the Irish shrine. The similarity of the design would seem to confirm the idea that the figures were intended to signify the inmates of the Ark, undergoing the process of mysterious death, which was supposed to be exhibited in Arkite ceremonies".[118]
"There is a case for the equation of tent and shrine. "papilio", whence "pupall", is primarily the word for butterfly and came to mean tent from a physical resemblance, i.e. from the fact that the wings in two planes meet at an angle. The term .. Piramis (pyramis), literally "pyramid", and .. the presence of a bearer at each angle, is surely intended to suggest the Ark of the Covenant, a proto-reliquary; pyramis has more than one meaning or connotation .. I suggest that tent-shaped slab shrines were pyramides too".[119]
There is doubt to which Irish saint the shrine is dedicated.[120] Stokes wondered if theAnnals of the Four Masters identified the wrong Mainchín.[38] O'Hanlon and others felt a strong inference can be made that Manchan of Mohill and Manchán of Lemanaghan are identical.[2][6][8][14][22][23][24][n 13]
Graves suggested the shrine was transferred from Mohill for some unrecorded reason.[28][5] In support of this theory, the English weresuppressing Monasteries in Ireland from 1540, andin 1590 Mohill was occupied by an "immense" English army.[56][113][121] Confused folklore credits Mohill priests saving the shrine from iconoclasts by fleeing the Monastery of Mohill-Manchan to County Offaly-
"In 1621 [sic], when St. Manchan's monastery was suppressed, some of the fugitive monks succeeded in bringing the shrine back to Le-Manchan".[65]
"When Mohill Abbey was destroyed in the twelfth century [sic], the holy Shrine would have been carried back to Leamonaghan".[64][25]
The association with Clonmacnoise andClonfert might also be strong as the smaller heads on the shrine (figurines dated 13th century) are considered similar to those "on the underside of the abaci of the chancel arch at the Nun's church, Clonmacnoise, and the portal at clonfert".[122] Before 1590 the Shrine of Manchan was hidden somewhere in Ireland, and Mícheál Ó Cléirigh writingin 1630 recorded the shrine at Lemanaghan, then situated in an impassable bog.[123][27][66][124] Today the shrine is preserved at Boher Catholic church in County Offaly.[125]
when St. Manchan's monastery was suppressed, some of the fugitive monks succeeded in bringing the shrine back to Le-Manchan".[65]
James Ussher claimed to have "Vita Manchan Mathail" (Life of St. Manchan of Mohill) written byRichard FitzRalph showing Manchanfl.c. 608, a member ofCanons Regular ofAugustinian, patron of seven churches, and granted variousglebes, lands, fiefs, andtithe to the Monastery of Mohill-Manchan since 608.[42][12][126] However, there was no such thing asCanons Regular order of Augustinian, glebes, tithes back in the 5th–7th centuries, so these contemporary concepts would not illuminate the life ofany Saint Manchan.[37][42] John O'Donovan,James Henthorn Todd, and others, tried unsuccessfully to locate this book.[42] Ussher's claims strongly influenced antiquarian speculation of his life story.[26][n 18]
^Plausible but objectionable pedigrees are assigned to Manchan of Mohill by both Cronnelly and O'Clery- "Manchan mac Siollan mac Conal mac Luchain mac Conal Anglonaig mac Feice mac Rosa mac Fachta mac Seanchada mac Aille Ceasdaig mac Rory (King of Ireland)".[6][7] Giraudon (2010) says "for some, he would be the son of Daga, for the others, of Innaoi. His mother's name was Mella and he had two sisters, Grealla and Greillseach".[8] The oldest genealogy from theBook of Leinster is ambiguous- "Manchan Léith m Sillain m Conaill m Luachain m Laga m Conaill Anglonnaig m Fheic m Rosa. Mella mater eius".[9]Léith refers to'Leigh in Tipperary' or 'Lemanaghan in Offaly' both probable Manchan church-sites.
^"Im manchaine: Under monastic rule "Im manchaine"; lit. 'in monkship'. Manchaine (deriv. from manach: monachus) also means the duties or services rendered by monks."[10]
^An alleged multiplicity of "Manchán's of Lemanaghan" confuses matters.[27] Colgan (1647) claimed twoManchán of Lemanaghan lived in the 7th century, one dyingc. 664 and the otherflourishing 694,[28] but Monahan and O'Donovan disputed the claim.[29][22]
^[n 1] The similarity of "Welsh:Maucan" to "Maucen (of Whithern)" has been used to argueCandida Casa was in Wales, not Scotland.[30]Patrick Moran andWilliam Skene claim a Manchan (Mancenus, Manchenius, "the Master") studied at Candida Casa,[31][32] but other sources sayManchan was the surname of "Nennio" or "Monen" (flourished 520), Bishop and "Master" of Candida Casa.[33][34]
^Colgan conjectured Manchan of Mohill was contemporary with aSaint Menath (Monach? Mancen?) a disciple of St. Patrick.[42]
^According to"The Miracles ofSenan" poem, Saint Manchan and Saint Berchan were duty-bound to come avenge any wrong done toSenan's churches.The Miracles of Senan poem says- "Eralt comes thither with (good) augury, and a host of the saints of Luigne, Manchan comes by dear God's will, andBerchan with his companies".
^The writerThomas Cahill claimed Manchan of Offaly was a convert of Saint Patrick.[53]
^One source claims "The patron saint of Ennisnag was St Mogue-Moling,"Mo'Aod Og" .. his feast day was celebrated here on the 14h of February",[63] butMáedócs feast day is 29 January. Manchan, patron of Inisnag, feast day is 14 February.[62]
^Kilmanaheen in county Kilkenny must not be confused with "Kilmanach" (Irish:Manach Droichit) or "Kilnamanagh" in Kilkenny/ Tallaght.
^abJohn O'Donovan stated that "Manchan was an intimate friend of Caillín, the Executor of his Will and his successor in the Abbacy of Fenagh. He was the son of Innaoi and his Festival was celebrated at Liath-Manchain on 24 January".[22] Giraudon says- "[from french] Saint Manchàn lived in the sixth or seventh century of our era. He was born in Mohill, County Leitrim. He spent most of his life in Leamanachan".[8] O'Hanlon states- "a very strong inference might be drawn, that the St. Manchan of Mohill having so many churches subject to him was probably identical with the St. Manchan of Lemanagan; even, although, the places were somewhat apart, and although the festivals fell on different days."[14]
^ab"Tuaim nEirc" is interpreted as Lemanaghan[67] but no evidence is presented for this identification. "Tuaim nEirc" could refer to "Irish:Baile Uí nEirc" townland adjacent to Léith Mhór in county Tipperary.
^According to the Book of Fenagh an elderly Caillin (fl. AD464)[56] wished to die at Liath Mhór (24 km from the town namedCallan) with Manchan returning his remains to Fenagh 12 years after his death. This text connects Manchan of Mohill with Liath-Mhoir in Tipperary long before SaintMochaemhog of Leithmor (d. 646).
^The 'Irish Litanies', described byMícheál Ó Cléirigh as "an authoritative old ancient vellum book", includes a poem stanza stating- "the twelve Conchennaighi with the two Sinchells in Cill Achidh [I invoke], The Conchennaighi withManchan of Leithmor, [I invoke]",.[73] "Conchennaighi", meaning "dog/hound headed",[74] could reference theConmhaícne (Conmac, son of the hound). Conversely "Manchan of Mohill" and "Sinchell the Elder" are supposedly connected with "Conmhaícne Rein" of Leitrim, thoughÓ Concheanainn were supposedly a minor tribe of Corca Mogha aroundKilkerrin in NE Galway. However, the meaning of the word 'Conchennaighi' is unclear.
^TheAnnals of the Four Masters states- "A.D. 534, Saint Mochta, Bishop of Lughmhagh, disciple of St. Patrick, resigned his spirit to heaven on the nineteenth day of August."[56]The Annals of Ulster state- "A.D. 535, The falling alseep ofMochta, disciple of Saint Patrick, on the 13th of the Kalends of September. Thus he himself wrote in his epistle: Mauchteus, a sinner, priest, disciple of St Patrick, sends greetings in the Lord' .....A.D. 537, Or here, the falling asleep of St Mochta, disciple of Patrick".[76]
^Manchanus, founder of the monastery of regular canons at Mohil in the county of Leitrim, died in the year 652. His life is supposed to have been written by Richard, Archbishop of Armagh. The Ulster annals call him Manchenus; and others Manichaeus: Whereupon it is observed that the heretic Manichees and Menahem, (2 Kings xv. 14.) King of Israel have their names from the same original word, signifying The Comforter. Nazarenus begs of his Megaletor, to enquire among his learned acquaintance of the Irish college at Louvain, who is Manchanus, a writer who shines much in the margin of his famous four gospels; concerning whom, says he, though there be many of this name, I have my own conjectures. Having just learned what this fanciful writer thought of Marianus, Columbanus &c. I imagined that he was of opinion that Manchanus must have been a fervent or lover of the isle of Man: But his learned friend, and mine, Mr. Wanley, lately informed me, that he only guessed that Manchanus was a corruption of Monanchanus and that the man whose praises are in his four gospels, was a canon regular of Monaghan. The reader will judge, whether Archbishop Usher's conjectures, or Mr. Toland's are the more probable".[19]
^From the mid-6th century,prayers to Saint Manchan would beg salvation from the horrors of plague and natural disaster.Ann Dooley noted "prayers of saints are a powerful factor in protecting their clients from harms such as the plague, and showing the ability of Irish tradition of sainthood to pick up on the social responsibilities for children left without any legal standing in a stricken community where normal family law has broken down".[83]
^And theAnnals of the Four Masters states "AD 1170: The relics of Comman, son of Faelchu, were removed from the earth by Gilla-Iarlaithe Ua Carmacain, successor of Comman, and they were enclosed in a shrine with a covering of gold and silver.[56][88][37]
^The 'Cross of Cong', 'the Aghadoe crosier', 'shrine of theBook of Dimma' and the 'shrine of Manchan' are grouped as originating at the same Roscommon workshop. The "Smalls Sword", dating toc. 664, recently discovered in Wales and shows similar Urnes ornamentation.
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