Manchán of Mohill

Life

The life of Manchan of Mohill is clouded by obscurity, and his genealogy widely debated. Some sources identify him as Manchan of Mondrehid (died c. 652) a claim disputed. Others identify him as Manchan of Lemanaghan (died A.D. 664), but a multiplicity of "Manchán's of Lemanaghan" confuses matters further. The exiled "Manchan the Master" at the monastery of Mawgan mentioned in the "life of David of Wales" preceded, and therefore cannot be Manchan of Mohill. The Feast-days and centuries disagree between all these individuals. Colgan "says that for want of authentic documents to prove the contrary, he must consider them as different persons". Unfortunately the multiplicity of Saints named Manchan or variants, suggests the name is a diminutive of Irish: Manach (Latin: Monachus, Im manchaine) meaning a monk.

On the authority of John Colgan, and the scribes of Iona Abbey who recorded his death as 538AD in the Annals of Tigernach, Manchán of Mohill must be considered a distinct "Manchan", born in Ireland or Wales and flourishing c. 464 – c. 538. He belonged to the "first order of Patrician clergy", active missionary priests accompanying or following Patrick, typically Britons or Irish ordained by him and his successors. Manchan was allied to Saint Senan (died 544), contemporary with Saint Berchan, Saint Sinchell the elder (died 549) and in-commendam successor of Caillín at Fenagh.

Manchan of Mohill, uniquely among Mainchín's, founded many early Christian churches, alluded to by the "Martyrology of Donegal" as "Latin: Manchani Maethla, cum sociis suis" (meaning Manchán of Mohill and his companions), and the "Martyrology of Gorman" as "Latin: cum sociis" ("with allies"). When or where he commenced his religious course is unknown, though the translator of the Annals of Clonmacnoise disbelievingly recorded "the Coworbes of Saint Manchan [at Lemanaghan] say that he was a Welshman and came to this kingdom at one with Saint Patrick", pointing to ancient memory of a Welsh Manchan, perhaps identifiable as Meugan (Maucan or Moucan) mentioned in the "11th century life of Cadoc" of Llancarfan in Glamorganshire.

The sanctity of Manchán of Mohill is recorded in various sources. The Mostyn Manuscript No. 88 in the National Library of Wales records several Meugan festivals including the February 14 festival of Manchan of Mohill. The "Martyrology of Donegal" records the Saint as "Latin: c. sexto decimo kal. martii. 14. Mainchein, of Moethail", while the "Martyrology of Gorman" notes "Manchéin of Moethail, Feb. 14". Sometime after 1753 the celebration of the feast day of Manchán of Mohill moved from February 14 in the Old Calendar to February 25 in the New Calendar. The Irish Annals identifies Manchan of Mohill, uniquely among all Mainchíns, as the Saint whose relics are venerated by the "Shrine of Manchan of Maothaill", perhaps jointly.

Churches

Confirmed church sites for Manchan of Mohill are-

Probable church sites of Manchan of Mohill would include-

Conjectural church sites of Manchan of Mohill include-

Famine and death

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, but the entry for A.D.538 is unequivocal-

Manchán probably died as a result of famines caused by the extreme 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. Three immense volcanic eruptions occurred in 536, 540 and 547.

Christian veneration of Manchán

The 6th century events probably had significant impact on Christianity across Ireland, the dramatic events perhaps illustrateing the divinity and sanctity of Manchán to his followers. The remains of Manchan of Mohill were probably preserved for a long time in the Monastery of Maothail-Manachan before being enshrined.

Protection from plague

Manchán was probably venerated for protection from plague considering his 538 death during worldwide famine, preceded the deadly Justinian plague.

Kilkenny

In county Kilkenny, Manchan of Mohill is recorded as patron saint of the ancient monastery of Inis-Snaig. Nearby, Kilmanaheen townland preserves his name.

Leitrim

In county Leitrim, Manchán is venerated as patron saint of Mohill-Manchan parish since the foundation of the Monastery of Maothail-Manachan and the Justinian plague of Mohill. John O'Donovan referring to 19th century Mohill, claimed "Monahan's (or St. Manchan's) Well is still shown there", though the location of his holy well is forgotten. From 1935 to 2015 the GAA football park in Mohill, which officially opened on 8 May 1939, was called after him. Mohill GAA teams still preserve his name. St Manchan's Primary School in Mohill, costing 2.5m € was officially opened in 2010.

Manchán's fair (Monaghan day)

Until the late 20th century, the renowned Monaghan day festival of Manchán, was held in Mohill each year on the feast day of the Saint, or rather on the "Twenty fifth of February". The date of the ancient fair of Manchán moved to February 25 in the New Calendar from February 14 in the Old Calendar, c. 1753. The plot of the acclaimed novel by John McGahern, titled "Amongst Women", revolves around "Monaghan day" in Mohill, county Leitrim. The fair day was also infamous as the backdrop for organized faction fights in the 19th century.

Shrine of Manchán

In the 12th century, "Ruaidrí Ua Conchobair commenced his reign with the creation of shrines for the relics of St. Manchan of Moethail", and Saint Comman of Roscommon. According to the Annals 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". His shrine (Irish: Scrin-Manchain Maothla) could be a lost relic, but is likely identical to the Shrine associated with Manchán of Lemanaghan despite Manchán of Maethail being named as the saint being venerated.

The shrine of Manchan is an impressive box of yew wood with gilted bronze and enamel fittings, a house-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 dimensioned 24x16 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. Animal patterns of beasts and serpent fill the bosses and borders of the shrine, and one side has a decorative equal-armed cross with bosses. The animal ornament on the principal faces of the relic reveals influences of Irish Urnes style adapted to Ringerike style. The reincaration of centuries-old Irish metalworking techniques, such as the juxtaposition of red and yellow enamel, is seen on the shrine, and the Cross of Cong. Before the Vikings 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 the "Book of Kells". Hewson, referring to theories of Charles 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.

The ten figures adorning the shrine are newer, probably 13th century. It is believed the half-round cast-bronze figure carrying an axe on the Manchan Shine, is an early representation of Olaf II of Norway (Saint Olaf), considering the sub-Viking context of the art, and iconographical association of a man with axe. In 1861, a "appliqué" figure of gilt, cast copper-alloy, 13.7cm high, 2.75cm wide, and 1.7 cm thickness, was reportedly found at the grave-yard of Clonmacnoise, 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. 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.

The dress and personal adornment of lay and chieftain costume of the 13th century Irish is reflected by the figures. The wearing of the "celt" (anglicized "kilt", pron. 'kelt'), 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, emboidered, or pleated, "kilts" reaching below their knees, as kilts were probably worn by both ecclesiastical and laypersons. The wearing of full beards (Irish: grenn, feasog) was only acceptable for the higher classes (nobles, chiefs, warriors), 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.

The technical and stylistic similarities to the "Cross of Cong group", confirms without doubt the shrine of Manchan was crafted at the "well-defined and original" fine-metal workshop active in twelfth century county Roscommon.* The shrine was likely commissioned by Bishop "Domnall mac Flannacain Ui Dubthaig", of Elphin, one of the richest episcopal see's in Medieval Ireland, and created by the master gold-craftsman named Irish: Mael Isu Bratain Ui Echach ("Mailisa MacEgan"), whom O'Donovan says was Abbot of Cloncraff in county Roscommon, though firm evidence for this identification is lacking. The founder and patron saint of this workshop, might have been St. Assicus of Elphin. Ruaidrí Ua Conchobair was apparently patron of the relic, though it was monasteries rather than dioceses which commissioned metal reliquaries.

The pertinent question is the sacral function, and spiritual identity underlying the shrine. Keane proposes the shrine representing 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 through the purposeful conflation of two neighbouring saints, both conveniently named "Manchan". Murray (2013) believes, the argument these reliquaries are multivalent is compelling, when necessary evidence is presented.

There is doubt to which Irish saint named Manchan the shrine is dedicated. Either the Four Masters identify the wrong Mainchín, or strongly infers Manchan of Mohill founded the church at Lemanaghan, or confirms the persistent claims he is Manchán of Lemanaghan. Perhaps the shrine was transferred from Mohill for some unrecorded reason, but missing shrine figurines have never been discovered in Mohill and Lemanaghan. From 1540 the English were forcefully suppressing Monasteries and destroying religious relics in Ireland and in 1590 Mohill was occupied by an "immense" English army. Confused folklore credits Mohill priests saving the shrine from iconoclasts by fleeing the Monastery of Mohill-Manchan to county Offaly-

The association with Clonmacnoise and Clonfert 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". Before 1590 the Shrine of Manchan was hidden somewhere in Ireland, and Mícheál Ó Cléirigh writing in 1630 recorded the shrine at Lemanaghan, then situated in an impassable bog. Today the shrine is preserved at Boher Catholic church in County Offaly.

Lost biography of Manchan

James Ussher claimed to have "Vita Manchan Mathail" (Life of St. Manchan of Mohill) written by Richard FitzRalph showing Manchan fl.c. 608, a member of Canons Regular of Augustinian, patron of seven churches, and granted various glebes, lands, fiefs, and tithe to the monastery of Mohill-Manchan since 608. However, there was no such thing as Canons Regular order of Augustinian, glebes, tithes back in the 5th, 6th and 7th centuries, so these contemporary concepts would not illuminate the life of any Saint Manchan. John O'Donovan (scholar), James Henthorn Todd, and others, tried unsuccessfully to locate this book. . Ushers claims strongly influenced antiquarian speculation of his life story.