County Louth Archaeological and History Society

St. Patrick and Louth Author(s): Lorcán P. Ua Muireadhaigh Source: Journal of the County Louth Archaeological Society, Vol. 2, No. 3 (Oct., 1910), pp. 213-236 Published by: County Louth Archaeological and History Society Stable URL: http://www.jstor.org/stable/27727893 . Accessed: 14/06/2014 07:59

Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp

. JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected].

.

County Louth Archaeological and History Society is collaborating with JSTOR to digitize, preserve and extend access to Journal of the County Louth Archaeological Society.

http://www.jstor.org

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 213

JOURNAL OF THE COUNTY LOUTH

ARCH^OLOGICAL SOCIETY.

No. 3. OCTOBER, 1910. Vol. II.

g*t, Patrick cmfr goutty* 1.

O thoroughly understand the different visits made by St. Patrick to Louth, a short sketch of the Saint's mission in Ireland is necessary.

After landing in Strangford Lough in 432, Patrick preached for a while in Down and Antrim. In he sailed southwards, 433 " landed at the mouth of the Boyne, called at that time Inver Colpa/' and immediately directed his course towards Tara. When his mission to the royal court was finished he preached in South Meath, and probably, as we shall see, in Louth. During the years 434 and 435 he evangelised parts of Longford, Westmeath and Leitrim. Towards the end of the latter year he went into Connaught, where he or spent seven years. In 442 443 he crossed into Ulster, about Ballyshannon. It is not clear how long he spent in LTlster upon this occasion, but we know that he preached through Deny, Tyrone, Down and Monaghan. Touching the Louth border for the second time, he passed into Meath, thence to Kildare and down along the south-eastern coast into Munster. He went through all the southern counties with one exception, and leaving Munster in 453 or 454 he came back north to Saul. On this journey from Munster to Ulidia, Patrick, for the third time, passed through Louth. Entering it at Coll?n, he traversed it from North to South, through Ardee, Dundalk and the Moira Pass. After spending a short time in Lecale, he again journeyed southwards and paid his fourth visit to County Louth. From the time when, on his second visit, he had first seen the western part of our County, he had formed the intention of establishing his own church in that district, and the object of this fourth visit was to put his project into execution. Providence, however, had ordained otherwise, and, warned by an angel, Patrick left Louth to Mochta and built his Primatial See at Armagh. Very probably, during his old age, Patrick B

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 214 ST. PATRICK AND LOUTH.

often visited Louth, for he and Mochta were very close friends, but we have record of only one such visit.

Thus Patrick is stated to have visited Louth five times altogether. To tell in detail the time, place, and circumstances of each of these visits is the object of this paper. II.?Patrick's First Visit.

If, as the Tripartite would have us believe, Patrick entered Louth during -his first preaching in eastern B regia, that visit must be ascribed to the year 433. It is difficult to come to any safe judgment about this visit. While the Tripartite is very explicit on the point, none of the other lives mention it. The Tripartite tells us that after Tara Patrick founded Trim, in which he placed St. Loman, leaving " and many other churches. The narrative then says : He also built the church

called Druiminiscleann, which afterwards became celebrated and in which now lie two of his disciples?Dalruanus and Lugadius son of Aengus King of Cashel." That the reference in this passage is to Dromiskin in County Louth there cannot be any doubt. Not only is Druiminiscleann the Irish name for Dromiskin, but from the Martyrology of Donegal and the Martyrology of Marianus 0} Gorman, as well as from other reliable sources, we know that St. Lugadius son of Aengus King of Cashel died at Dromiskin, and that his feast was kept there on the 2nd November. There are, however, difficulties in the way of accepting the story told by the Tripartite author. In the list of churches, among which Druiminiscleann is mentioned, the ones are nearest them is remaining all in County Meath, and the of almost twenty miles from Dromiskin. All the other churches are within a short distance from Tara, which was St. Patrick's headquarters for the time. If St. Patrick took upon himself this extra journey of twenty miles it seems likely that he would have founded more churches than one. For these reasons many writers think that St. Patrick did not enter Louth at this time, and that the Tripartite author mistook Dromiskin for some place in County Meath with a similar name?possibly Dunshaughlin. Professor Bury, the latest writer on St. Patrick, is of this opinion. On the other content to hand, Whitley Stokes, whose judgment is rarely at fault, is accept Drom iskin in County Louth. Dr. Healy, although he almost invariably follows the not the matter. Tripartite narrative, does mention Lanigan suggests Drumshallon in County Louth instead of Dromiskin. This suggestion would get us over the never was difficulty concerning the distance, but Drumshallon called Druiminiscleann, nor would it answer the description given in the Tripartite. Colgan, whom diffi culties of time and place never disturbed, accepts the Tripartite narrative without any comment. After a careful consideration of both sides, I feel inclined to believe that St. Patrick did come to Dromiskin. The Tripartite narrative, at the first point, is concerned with events which happened during the first year of Patrick's preaching, when helpers were few and when there was no thought of writing a life of the Saint. an In after years, when the time did come for writing account of Patrick's works, were few, if any, eye-witnesses of the early labours living. This may be given as a reason for the confused account found, in the Tripartite, of this part of St. Patrick's

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 215

labour, so unlike the more orderly accounts of the missions in Connaught and Lister. Many of the Meath churches mentioned in the list have remained unidentified. was account was Dromiskin probably remembered, because, when the Tripartite on written, it had grown into a flourishing monastery, and the monks had carried the tradition of Patrick's visit ; but the other places in County Louth through which were of he had passed forgotten. We must remember, too, that the territory Magh Breagh or Bregia extended as far as Dromiskin, and it is to be expected that when Patrick took up the work of preaching in the territory, he visited each part of it. Furthermore, the Vita Tripartite is the most complete and most valuable of the than the Lives, and, although in its present form it cannot have been written earlier twelfth century, still it is certain that an old life written in the sixth century by St. Evin, of Monastereven, was used extensively in its compilation. Some of the details of this visit to County Louth can be filled in from other sources. same the The Tripartite account explains, and is at the time confirmed by description given in the life of St. Dachonna of the founding of the monastery of Doire Disirt Dachonna, now known as Dysart in the Barony of Ferrard. Of St. Patrick's connection with this monastery no mention is made in any of the Lives, but in the Life of St. Dachonna it is stated that, early in his missionary career, St. over Patrick founded Dysart. Dachonna, whom he afterwards placed the monastery, was a native of County Louth, and was formerly honoured on the 12th April. Unless we admit the truth of St. Patrick's visit to Dromiskin we cannot explain the founding of Dysart by him. This was Patrick's only visit to East Louth ; never afterwards did he come east of the great road of Midluachair, which ran from Slane, west of Coll?n, through Ardee and on to Dundalk. The Tripartite narrative receives further confirmation from the strong tradition, formerly existing, that Patrick, early in his career, visited Drogheda and founded a no monastery there. In the Lives there is mention of Patrick having visited Drogheda, except perhaps on his way to Slane, and he certainly did not found a monastery there at that time. The tradition, however, that the mediaeval August inian Abbey on the bank of the Boyne near the West Gate was built on the ground upon which formerly a Patrician Monastery had stood, is too strong to be lightly set aside. If we admit the visit to Dromiskin, we can easily explain the founding of the Drogheda monastery.

III.?Patrick's Second Visit.

Patrick's next visit occurred about the year 445. The date cannot be fixed with certainty, but we know that his Ulster mission, which had been begun in 443, was must have lasted about twelve years. Monaghan the last of the Ulster counties to receive the Gospel from him. Entering the County of little hills at Emyvale, Patrick passed through Errigal Truagh and Glaslough, founded a church at Tehallan, and preached m the territory of the Hy Meith Tire. Coming into South Monaghan, he preached at Donaghmoyne, and set up Bishop Victor there. From Donaghmoyne most of the Lives bring him straight to Tara without any reference to the intervening resting-places. But the Tripartite Life makes up for the deficiencies

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 2l6 ST. PATRICK AND LOUTH.

a are of the others by giving very detailed account. Several places mentioned in the Tripartite narrative, most of which have remained unidentified. The following is Stokes' translation of the passage :?" Patrick bade farewell to the men of Domnach Maigen and left a blessing loith them. Thereafter Patrick ivent to Fir Bois, to Enaeh Conglais. He rested there throughout a Sund-ay. There the Hui Lilaig gave poison to Patrick in the cheeses of curd. Patrick thereafter blessed the cheeses and made stones of them. When Patrick tuent thereafter on Monday over the ford southward, the Hui Lilaig went with fifty horsemen by the ford after him to slay him. On the hillock to the south of the ford Patrick turned toivards them, and he l raised his left hand and said : Ye shall not come out of the ford on this side, and ye shall not go out of it on that side. Ye shall be in the water till Doom.' The toater ivent over them at once. ?th Hua Lilaig (At X\a LiLdi$) 'is the name of the in stone are at Enach ford for ever, and commoration of the miracle the cheeses of Conglais to this day. ' Thereafter he ivent to Rath Gide, and blessed Fir Guie?that is, Hui Segain, : saying "'A blessing on Fir Cicle. . . . I am pleased though On Fir Ross without, " From Lerga to Leire' Fir Rois, the territory which Patrick entered when he left Cremorne, was made up of portions of the modern counties of Monaghan and Louth and a small strip of Meath. As in the case of Magh Breagh, Cuailgne, Conaille and other districts, the limits of Fir Rois were not stationary, but rather depended on the success of the tribe in battle. Since the twelfth century, according to the Book of Leean, the district of the Fir Rois was merged in Farney, but before that time the two territories were distinct. In the time of St. Patrick, Fir Rois contained the present parishes of Magheross and Inniskeen in County Monaghan, and a fairly large piece of County Louth. Its exact limits in the latter County are difficult to determine. The " village of Corcreeghy (Cof Cfuoc^c, the boundary hill ") probably was its north eastern boundary. The town of Louth was never in the Fir Rois territory, but in the Lives of St. Patrick as well as in the Annals, Clonkeen in the Barony of Ardee is always called Clonkeen of the Fir Rois. Some writers think that Fir Rois extended into Louth as far as Dunleer, basing their conclusion upon the verse in the Tripartite narrative, quoted above. They identify Leire with Dunleer. In the Annals Dunleer is called Leire and Lannleire, but it was not possible that Fir Rois extended so far east. Leire may possibly be t?rhjAAige, the great wood our where Conor MacNessa, on hearing of Lord's Crucifixion, discharged the brain ball from his head, and died of grief and anger. There are good reasons for thinking at in that t-Atfiftdige is located Feahoe. Lerga, mentioned St. Patrick's blessing, may be the present townland of Lurgan (t>Aite-tuifV5ne), but more probably it is name was the town of Castleblayney, the ancient of which Fearta-Lerga, and which, in the middle ages was known as Ballyleargan. a It seems to me that line drawn from Corcreeghy southwards to the river, course a a thence along the of the river to spot about mile from Drumconrath, and

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 217

back up to Bellahoe would embrace the whole County Louth portion of Fir Rois. There are two other above with place-names in the Tripartite narrative given which we must concern ourselves. They are Enach Conglais and Ath Hua Lilaig. The attempts which have been made to locate these two places have been, for the most mere part, guesswork, and have not led to any degree of certainty. Colgan said that in his day Enagh Conglais was called Killenach. I shall show in another part of this paper that Colgan was very unreliable when dealing with Louth place names. It was as I is probable, however, that he right in this case, but shall prove later on, Killeanach is not Killany. Dr. Healy identifies Enach Conglais as Killany, and suggests that Ath Hui Lilaig may be either Essexford or Lagan Bridge. He no gives reasons for these statements. Killany is certainly a fair distance off the or direct road from Donaghmoyne to either Lagan Bridge Essexford. In passing, I may remark, that in the very same page of his work, Dr. Healy made the rather common mistake of referring to Essexford as the place where Essex and O'Neill met in 1599. It has long since been proved that the name Essexford was given to the wrong place, and that Essex met O'Neill at Aclint. In the 1906 number of this Journal Father Lawless tried, rather summarily, " to settle the location of Enach He says : was thus accounted ' Conglais. Killany for by : In loco vocato hodie Killennach vocatur.' This, Colgan Enach-Conglais ' in his renders The Marsh of the Dog's Shirley, ? History of Monaghan, correctly" Stream,' The Church of the Marsh.' With Colgan's statement we will deal further on, and I think I will be able to convince Father Lawless that there is, at least, a strong probability that Colgan, when he wrote Killeanach, did not mean Killany. Again, it was not Shirley who first correctly interpreted the meaning of Enach Conglais, but an older antiquarian from whom Shirley quoted. Furthermore, Father Lawless' desire to deprive Killany of the honour of being St. Fanchea's burial-place led him, probably unconsciously, to be unfair in his quotation from Shirley. The above excerpt from Father Lawless' article led several readers to think that Shirley as well as Colgan had identified Enach Conglais with Killany. or Father Lawless knew that on the question of South Monaghan Farney place more or Dr. names Shirley's views carry far weight than do those of either Colgan Healy. Shirley did not think that Enach Conglais was the same as Killany, and in all fairness when Father Lawless quoted Shirley on the subject he should have told his readers that the latter had identified Enach Conglais with a place in the town land of Annaheen, five miles from Killanny, which identification, as I shall show correct. from materials not accessible to Shirley, is perfectly In order to forestall objections, I think it well to give here a solution which I myself formerly thought to be the correct one, but which will not at all bear scrutiny. From a close study of the Lives of St. Patrick, I became aware of the fact that those in which St. Patrick or rested on were, in cases, named places preached Sunday many we with some compound of the word Domnach, (DoriinAc Sunday). Thus have Domnach Armoin, Domnach Brigtae, Domnach Cati, Domnach Dari, Domnach several called and numerous others. Maigen, Donoughenry, places Donaghmore, I have counted as as into which In the Vita Tripartita alone many sixty place-names

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 2l8 ST. PATRICK AND LOUTH.

we are on the word enters. As told that Patrick rested at Enach Conglais Sunday, it struck me that something similar might have happened. On looking up different a lists of Monaghan place-names, I found that in the Barony of Farney there is town land called Barnadoney (toeAjtnA->Oot?m?i5=Sunday's Gap), and, strange to relate, one of the neighbouring townlands is called Aughalisle, which could be Gaelicised? At "UitilAig. The two names fitted in so well with the Tripartite narrative that were summer I was convinced that they the places required. However, last twelve month I had an opportune of visiting that part of the country, and I found not that from Donaghmoyne they lead, into Meath, but into Cavan. More im portant still, there is no river. A small stream flows along part of the boundary of across Aughalisle, but you could step any part of it. The existence of the two names, as a similar to those mentioned in the Tripartite, must be regarded strange coincidence. Probably Aughalisle should be interpreted Acat) X\a titAi?=" The field of the Hy Lilaig," and while it is not the place mentioned in the Tripartite, the occurrence of the clan name indirectly confirms the Tripartite story. I have mentioned the not it of but to matter, because is any value, anticipate any objections which might be based upon the existence of these two names. I discovered recently that a friend in matters I have of mine, for whose judgment antiquarian great respect, thought that Aghalisle was identical with Ath Hy Lilaig, and it may happen that others are of the same opinion. After he left St. Victor in Donaghmoyne St. Patrick directed his course towards Tara. Of the different places mentioned on the way, the first which we can iden tify with certainty is Siddan in County Meath. This is a village about fourteen from and the natural route between miles distant Donaghmoyne, the two places is by Bellahoe ford. It is also a natural boundary, and leads into County Meath. Lagan Bridge, on the other hand, is off the direct road, and does not lead into County Meath. The route from Donaghmoyne through Killany and Lagan Bridge, in addition to taking Patrick a good distance out of his course, would have one. necessitated his crossing two rivers instead of The best argument in favour of Bellahoe is that it, to some extent, preserves the ancient name Ath Hua Lilaig. The present name, Bellahoe="b?uW?A-nt1.A*?is incomplete; from the form, it is evident that some name has been dropped at the end. If we presume that the part dropped was Lilaig, we get X)?u\.-AtA-wX\A tilAi$ (" the mouth of the ford of the Hy Lilaig" ). That this is not a mere assumption is proved from the fact that, in one of Deputy Fitzwilliam's letters, the place is called Ballahole. Furthermore, in the we are told that Patrick, after the Tripartite narrative, crossing ford, stopped on a hillock to the south. This hillock can still be seen, and in the seventeenth " was a built the century the site of castle by Lord of the Marches," Thomas Fleming, of Slane, in order to give himself an opportunity of watching the movements of the rebellious MacMahons. There may be a slight shade of probability attaching to the identification of

* iw The Four Masters bet-A?A-hOA. translates it The mouth of the ford of the give Shirleyw ' ear," but I have not been able to find any word for ear that would suit. Oa is an older form of 11a.

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 2I?

Ath Hy Lilaig, but we can prove, beyond all doubt, the situation of Enach Conglais. From the Tripartite narrative we know that it was slightly north of Ath Hy Lilaig. " Enach-Conglais means. The Marsh of the Dog's Stream." The country to the north of Bellahoe is still very marshy, and the names of the townlands?Annacroff

(C^nA? Cr\e?tri?), Annamorran (Bavia? V?ApX)), Annaheen (C^tiA? hAoT>^in), Annaghmore (Batiac tTlof\), and Aclint (Annaghclint) show that in former times the whole district must have been a marsh. Shirley fixed upon the townland of Annaheen as the place in which the Hy Lilaig formerly dwelt. In this townland, a very close to the Louth border and to the river, there is raised piece of ground, which until eighty years ago served as a graveyard. The people call it Cillenagh, or rather Tyillenach, placing the accent on the first syllable. Tradition says that in the centre there used to be a stone circle, and a few stones still remain. They are probably those into which St. Patrick changed the curds. The people look upon as a never a was the ground sacred, and plough has turned sod of it. This the place which Shirley fixed on as Enach Conglais, and that his identification is correct is an extract the a which I proved by from Survey of 1655, cop}^ of have been able, through the kindness of a friend, to obtain. This valuable Survey says that in 1655 the name Annagh Golish, or Annagh Coilish, was applied to a woody hill in the town land of Annaheen. Annagh Coilis is just another form of Annagh Conglais, and the extract makes Shirley's identification certain. The present name, Killenach, is simply a derivation from the other. Probably at first it was called Kill-enach of Conglais=?? The -Church Enach-Conglais," and afterwards the last part of the was a new on word dropped. There is another extract, which throws light the subject. In the Ecclesiastical Taxation of the Dioceses of Ireland, dated 1306, and received into the British Exchequer in 1323, the Deanery of Donaghmoyne contains as the of does now. six parishes, just Deanery Carrickmacross While five of these in name to the Ros correspond present parishes?Donaghmoyne, (Carrickmacross), Cluayn (Magheracloone), Deynisdege (Inniskeen of St. Dagaeus), and Mutynam or the sixth one not the name (Macsnamh, Castleblayney), bears, present Killany, but Collenaych, which evidently is identical in sound with Cillenach. In the light of the above, the quotation already given from Colgan upon which Dr. Healy and Father Lawless based their conclusions, referred not to but to " evidently Killany, Cillenach. The quotation is In loco Enach-Conglais vocato, hodie Killeanach n. Of course it is to vocatur." [Trias Thaum., p. 184, 22). hard say which of the two or Cillenach?was in mind when he wrote places?Killann}' Colgan's the above, but there is more reason for thinking that he referred to Killenach. His testimony is not of much value, but it is as well to have him on our side. He wrote the on as Trias Thaumaturga while the Continent, and he was not a Louth man or a Monaghan man he probably had to depend upon others for the identification of Enach Conglais. As we have shown that, in the fourteenth century, Cillenach was it was as the name of the parish, probably well known to Colgan as was Killany. I will now sum up the reasons which, I think, prove beyond any shadow of doubt, that the Ford of Hy Lilaig is Bellahoe and that Enach Conglais is the old

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 220 ST. PATRICK AND LOUTH.

graveyard in the townland of Annaheen. Bellahoe is on the straight road from Donaghmoyne to Siddan, it leads from the Fir-Rois territory into Meath, it is still a natural boundary, the name Bellahoe can be derived from Ath Hua Lilaig, and its to the ac surroundings correspond particulars given in the Tripartite. Annaheen, cording to the Survey of 1655, contained a wood called Annagh Coilish, practically the same name as in the an Enach Conglais Tripartite ; it has ancient graveyard, and was formerly the centre of the parish ; its position with regard to Bellahoe fits in with the description given, the name Cillenach corresponds to the Killeanach mentioned by Colgan, can be derived from Enach Conglais. From what has been said, it will be seen that on this occasion St. Patrick, although he kept close to the Louth border for several miles, touched Louth terri tory only once. To make up for this, we have driven the Hy Lilaig tribe?" the worst type of Irishmen whom Patrick had met hitherto," from Killany in Louth5 where Father to in Lawless placed them, Annaheen Monaghan. The assumption that Killany could be identified with Eanach Conglais was the chief foundation which Father based upon Lawless his article,?" The burial place of St. Fanchea," and now that this foundation has been taken away, perhaps he may see his way to restore to Killany the honour of which, for a time, he has deprived it.

IV.?St. Patrick's Third Visit to Louth. The us Tripartite Life tells that Patrick, when he left Offaley, came through Tara, and passed quickly by the great road of Midluachra into Uladh. Ko other details are given ; but from the Dindsenchas we know that this road went from Tara through Slane, Coll?n, Ardee, Dundalk and the Moira Pass. In this matter the Tripartite is supported by tradition. In Coll?n there was an old legend that St. Patrick preached there. Between Coll?n and Ardee, in the of "parish Kildemock, we have the townland and church of Kilpatrick (Ott p?T>fuvi5, Patrick's Church ") as a name. a also well bearing his There is tradition that Ladywell, near Dundalk, owes its origin to a blessing given by St. Patrick upon this occasion.

V.?The Sknchas Mor.

As it has been claimed, in a former number of this that of the " " Journal, part of the so-called was sittings Commission of Nine held in County Louth, I do not think that this article would be complete without some reference to the matter. Dr. Healy and others have assigned the formal promulgation of the laws to the time when Patrick visited Tara on his journey from Munster to Ulster, and hence I have chosen this as the most suitable of the to discuss part paper the subject. I may say here that I do not believe that there ever was such a Commission. As Fr. Skelly has already pointed out, the whole subject is so full of inconsistencies and contra dictions that from external evidence alone it as looks if the story were a mere The fabrication. internal evidence against the existence of such a Commission is even still stronger. According to Whitley Stokes, who bases his conclusions entirely upon linguistic arguments, the legends in the Leabhar na hUidre and in

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 221

the Introduction to the Seanchas Mor did not make their appearance earlier than the tenth century. The scribe of the Leabhar na hUidre, which, Stokes tells us, is the earliest producible evidence of the tradition, was killed in the year 1105. It must common now-a be remembered also that the opinion among Celtologists days is that the greater part of what was written in the ninth and tenth centuries were or were some fabrications forgeries. They written either for political purpose, or in order to support the claim to the primacy made by the coarbs of Armagh in the eighth century. I do not wish to go further into detail in this matter at present. Legends, when they deal with County Louth, have almost as much interest for us as historical facts. Hence, there is no reason for designating as uncritical as were those who write about legends in a serious way, and treat of them if they historically true. In the Leabhar na hUidre legends we are told that a royal com was mission set up, consisting of three kings, three bishops, and three ollamhs, for the purpose of the old brehon code of Cormac Mac Airt into harmony with bringing " the new Christian teaching. The place of the sitting was Teamhair in the summer on seasons and in the autumn, account of its clearness and pleasantness in these ; and Rath-guthaird, where the stone of Patrick is at this day, in Glenn-na-mbodhur, near was on account of the Nith nemonnach, the place during winter and spring nearness of its firewood and its water, and on account of its warmth in the time of our winter's cold." In the first number of journal Mr. Barry claimed that Rath guthaird can be identified with Castle Guard, Ardee. He gave three chief reasons for his contention,?-that the names are similar, that the old name of the Dee was Nith, and that a place called Glenmore or Clonmore can be found in the neighbour hood of Ardee. I would like to be able to support Mr. Barry's view, but I am afraid reasons are that the which he gave insufficient when compared with those upon which the claims of Nobber in County Meath are based. The latter is the traditional site, it, too, is close to the Nith or Dee, it is nearer to Tara than is Ardee, and, quite close to the village, Patrick's stone is still pointed out and is marked on the Ordnance Map. Some years ago, Mr. Owen Smith, of Nobber, who is well-known to many of our as an me reasons members enthusiastic student of archaeology, gave several other for identifying Nobber with Rathguthaird. Unfortunately, I did not take a note con of them at the time and they have gone from my memory. They were so room as vincing, however, that they did not leave any for doubt to the accuracy of the identification.

VI.?Patrick's Fourth Visit. Patrick remained at Saul for some time and then returned to the Fir Rois own see. territory, intending to establish there his church and metropolitan There are two different accounts of this episode, one in the Vita Sexta, the other in the Vita Tripartita. For the sake of clearness, I give the two accounts. The following is a translation of the Vita Sexta narrative :? " It was in that pleasant and central place, now called Louth, that St. Patrick intended to set up his ' church. But after he had begun the work, an angel, in a vision, commanded him to desist, saying, A

C

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 222 ST. PATRICK AND LOUTH.

servant of the Lord named Mochteus shall soon come from Britain, who, having left home and friends for the Lord's s?he, shall seek to preach the Gospel in Ireland. He shall inhabit this place {Louth) and shall build her eon.'' The saint of God, however, temporising with the angel, moved a little eastwards, and there in a spot still known by St. Patrick's own name, erected a tabernacle to the Lord God of Jacob. When Mochta, who was a man of great virtue, arrived at that place, he erected an oratory with suitable offices and outbuildings. St. Patrick frequently visited him so that they might converse at length about divine things. As they were sitting together, by the wayside, talking of God, an angel appeared and delivered to them an epistle telling them to read it. Patrick, taking the letter, found in it a warning, yea, a precept specially directed to himself, enjoining him to hand over to Mochta the building which he had erected, with all that pertained to it, and to depart immediately to Armagh and there build his church."

The Tripartite narrative gives different details. The following is Stokes' translation :? " So Patrick went back to Fir Rois and began a cloister in Druimmor, in the district of Rois, over ' Cluain Cain. There the angel came to him, and said : Not here hath it been granted to thee to abide.'' 4 ' ' ' Question, what ? saith Patrick. Go to Armagh in the North,' saith the angel. Fair, most place ' fair, is this meadow below here,' saith Patrick. Let it be its name, Fair Meadow {Cluain Cain),' saith the ' ' come it will angel, A pilgrim of the Britons will and set up here, and be thine afterwards.' / give thanks to God,' saith Patrick. Thereafter Patrick went into Ard Patraic (4Patrick's height ') to the east of Louth, and he desired a cloister there. The Dalruintir went after him to retain him, as each of them delivered him to another. After this Patrick blessed them and he left {as his blessing that there would be) of them a be over own famous clerics and laymen, and that ruler would them outside their country, because they had gone out of their own country after Patrick. Patrick used to come every day from the east from Ard Patraic, and Mochtae from the west from Louth, at so that they came together for conversation every day Lecc Mochtae {Mochtae's flagstone). One day the angel placed a letter between them. Patrick read out the letter, and this is what was in it : * Mochtae pious, believing, Let him bide in the place wherein he has set up, Patrick goes out at his King's word To rest in smooth Armagh.' Patrick delivered toMochtae the twelve lepers whom he left at Ard Patraic, and their ration was carried at the word the to to them by Mochtae every night. Thereafter Patrick, of angel, went Armagh to the place where Rath Rois stands." It is clear that these two accounts differ very much in detail. As far as identifi is neither narrative cation of place-names concerned, presents any difficulty. In the Vita Sexta account, we are told that Patrick began to build at Louth, but after wards moved to Ard Patrick, that, in the meantime, Mochta set up his monastery some time later at the command at Louth, and that, Patrick, of the angel, gave up Ardpatrick to Mochta. The difficulty lies in the fact that the two versions are so very no of can mentioned in the different. By process reasoning Druimmor, Tripartite, be identified with either Louth or Ardpatrick. Obviously one of the accounts is incorrect, and all the evidence goes to show that the Vita Sexta is the one at fault. Its It was written between 1183 an<^ 11^>5- author, Jocelyn of Furness, was a writer of the same stamp as Giraldus Cambensis?credulous and inaccurate. A Welsh man by birth and an Englishman by education, his natural prejudice against Ireland to was sharpened by the fact that the community which he belonged was brought an to Ireland to take the place of Irish community which had been driven out by John de Courcy. His want of knowledge concerning the topography of Ireland

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 223 was only equalled by his ignorance of the organisation of the early Irish Church. been Several of his quotations and references have proved inaccurate. His work a are now-a on St. Patrick is responsible for great many of those absurd legends which days repeated for the purpose of making a laughing-stock of Ireland and its Apostle. The Vita Tripartita, on the other hand, while it has its faults, is the most complete, and one of the most authentic accounts which we possess of St. Patrick's labours. Although it was written as late as the tenth century, it is almost certain that it was based upon a life of St. Patrick written by St. Evin in the seventh century. In we account as the present case, therefore, will discard Jocelyn's useless, and follow the account given by the Tripartite. To my mind, this account does not present any difficulties. A good deal of confusion arose from the stupid comments of different authors. Colgan mistook Clonkeehan in the barony of Louth, for Clonkeen in the territory of Fir Rois and barony of Ardee, and he also made the childish statement that Druimmor is to be identified with Drumcar . These errors show how little Colgan knew about County Louth. O'Hanlon and many others have blindly followed Colgan's mistakes. The best article which I have seen on this subject was that by Fr. Lawless in the 1909 number of the Journal. His only fault was that he took Colgan and Jocelyn seriously and tried to harmonise some of their statements with the Tripartite narrative. There is no need to bother with them. Clu?in C?in of the Fir Rois is, of course, Clonkeen in the barony of Ardee. Father Lawless' identification of Druimmor as the ridge of Stormanstown should have been to all who had written upon " apparent previously the subject. Druimmor means The Great Ridge," and Stormanstown is the only " " elevation in this neighbourhood. The phrase Druimmor over Clonkeen need not signify that Druimmor overshadowed Clonkeen. It can also signify that Patrick's church at Druimmor was to have spiritual jurisdiction over the people of Clonkeen? the Dal Ruintir. The wording* rather favours the latter view, but it is immaterial, as our name to as far argument is concerned. The given Stormanstown in the O. S. " in was Letters (t)Aite n' tli^T), the town of those orders ") shows that there for formerly a religious establishment there. Of the name Stormanstown I have not been able to find an explanation in any book on Irish topography. Two derivations themselves to me. In the ninth the Danes had an suggest century ' encampment' there, and it is possible that the name may be Danish. The ending town is evi dently a modern addition. The first part may be a Danish compound word? Storosman (stor or stadr Scandinavian, meaning place), the place of the Danes or name occurs in or Ostmen (Eastmen). A similar Oxmanstown Ostmanstown, seems more Co. Dublin. The other explanation, however, probable. We find that in some of the Leinster counties words beginning with c were liable to corruption, inasmuch as the letter 5 was frequently prefixed. This is especially noticeable in compounds of ce^c or C15 (house or church). The practice owed its origin to the common we Danes, and was very in Co. Louth?e.g., have Stabannon (Ue?c

* The Tripartite version is :?' Luth da?o forculu ca Fir Rois cotorinscan congbail in, Druim Mor hi crich Rois os Clu?in Cuin.' Os may be either a preposition denoting place, or it may denote spiritual authority.

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 2 24 ST. PATRICK AND LOUTH.

t)?n?in), Stirue (ci$ juia-?, the red house), Stalleen (ue?c tenrn, St. Lenni's house), and Stickillen (cig ciltin). The corruption is not confined to compounds of ue?c, as is proved from the names Stoneyford (At &r\ c. iiAin) and Slat (te^?c). Most or of the place-names in the Danish and Norwegian languages began with st s, and came to some when the Danes Ireland, they changed of the existing place-names, so as to make them similar to those with which they had been familiar. When they settled down at Stormanstown, they found it far easier to call it St?armon or we than Tearmon Tearmann (?eA^triAnn, church lands). If accept this, which is the more probable explanation, it proves that Stormanstown formerly belonged to a monastery, and substantiates the claim that it is to be identified with Druimmor. When the district became church-land it is natural to conclude that it came to be to as was referred the Termon, and that, in time, the old name, Druimmor, lost sight of.

in we can Having thus identified the place-names the Tripartite narrative, easily map out the course taken by St. Patrick. On his first visit to the Fir Rois he had been attracted by the beauty and quiet of the district. He also noted that it had a central position?not far from Tara, and convenient to the eastern coast. He knew, too, that the Dalruintir, the tribe that inhabited Clonkeen, were a hospitable people, and, unlike their neighbours, the Hy Lilaig of Co. Monaghan, would make him welcome. Nowhere else, in the Lives of St. Patrick, do we read of such de votion as was shown to him these by people. Weary, after his twenty years preach ing, Patrick longed to spend his old age peacefully among these green hills and of After his return fertile valleys West Louth. from Lecale, he began, at Stormans town, the building of his own church, intending that it should supply the spiritual needs of the Dalriuntir and of the devoted people of Cluain-Cain. But God had not so willed it, and, at the command of the angel, Patrick desisted from his work. It is to be noted that, according to the Tripartite, the angel did not, upon this occasion, error on say anything of Mochta. Jocelyn's this point, led many into thinking that Louth and Clonkeen were the same place. It is also to be noted that it was at Druimmor and not at Louth that Patrick and the angel had the conversation wherein the vale below received the name which it still bears?Cluain-Cain. The

mistaken notion that this conversation took place at Louth has been another fruitful source of error.

Patrick, though unsuccessful in his first attempt, had still hopes that God would permit him to remain in west Louth. Years before, during his forty days fast on Croagh-Patrick, he had conquered God by prayer, and he thought that perhaps he could now also succeed. So, when he got a few miles away from Clonkeen he settled down, a little to the east of Louth at the place which still bears his name. The Dalruintir, grieved at his departure from amongst them, followed him to Ard patrick, but finding it impossible to bring him back, they gave him over to a kindred tribe. It is evident from the Tripartite that when Patrick came to Ardpatrick, Mochta was at We from the already Louth. gather, also, narrative, that the angel did not interrupt Patrick while he was building his cloister at Ardpatrick. The work had been finished long before the second message came, and Patrick seems

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 225

to have spent a considerable time at Louth. The site of the stone upon which Patrick and Mochta used to sit, while they carried on their daily conversation, is probably now occupied by some of the houses in the town of Louth. Patrick, when he received the second message, handed over to Mochta his cloister at Ardpatrick together with the care of twelve lepers. We are told that Mochta faithfully carried out the task imposed upon him, and that he himself brought to these poor creatures their daily meals. a a own This is suitable place to say few words about the location of Mochta's monastery. In the first number, when dealing with its history, I took it for granted that the traditional site was the correct one. In the 1907 number of the journal Father Lawless raised a doubt as to the correctness of the traditional site. His numerous treatment of the subject was not very clear. The extracts and traditions were which he gave tended to confuse the matter. Most of them not to the point, and the others all support the old traditional site. One point he did settle very with clearly?namely, that Knockabbey is not to be identified Cnoc-na-Seangan. In my article, in the first number of the Journal, I made the mistake of identifying am now Father in on that the two places, and I convinced that Lawless right point. But the site of Cnoc-na-Seangan has nothing whatever to do with the old monastery of St. Mochta. The traditional site of the old monastery is on the left hand side of the road from Louth to Channonrock, in the field in which stands the ancient building " known as St. Mochta's House, and the fine Norman structure known as The Abbey." Father Lawless wishes to change the site to the right hand side of the same road, to the spot, where, on the summit of a hill, there is a small piece of wall about a fifteen feet high. His article was very much in the nature of query, and I think it was on that account that I found it difficult to follow his reasoning. Reduced to his seemed to be as follows :?Ware tells us that Cnoc-na syllogistic form, argument was built on the site of the ancient of St. Mochta ; Seangan monastery monastery as but the hill to the right hand side of the road can be identified Cnoc-na-Seangan ; hence, the ancient monastery stood on the right hand side of the road from Louth to Channonrock. there are This argument will not bear any kind of scrutiny. In the first place, out is the correct one. innumerable proofs that the site pointed by tradition Surely Father Lawless must have known of the facts upon which these proofs depend? no mention of and to use an uncertain from yet he made them, preferred quotation Ware in order to cast doubt upon the correctness of the traditional view. The of the old In strongest of these proofs is the existence eighth century oratory. I all the my article, in the first number of the Journal, proved, beyond doubt, Father made no mention of it. Neither did antiquity of this building. Lawless of the Norman on the left hand side of the road. he explain the existence Abbey can also be but these are sufficient. Other proofs given, Father is as follows :? The quotation from Ware, quoted by Lawless, " and Edan a. new the Canons In the year 1184, Donough O'Carroll O'Kelly founded monastery for the same as some where the ancient monastery of St. Mochthe stood). Regular at Louth {on spot, suppose,

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 226 ST. PATRICK AND LOUTH.

. . The abbey of Knock, near Louth, otherwise called the Abbey of the Mountain of the Apostles Peter and Paul, founded by Donat 0'Carroll, was endowed by Edan with lands which Donat had given him. ' " The place was anciently called Knock-na-Seangan?i.e., the Ant Hill-'

Now, supposing two things, for the sake of argument?namely, that in the first to paragraph of the above quotation Ware does refer Cnoc-na-Seangan, and, secondly, that the hill on the right hand side is, as Father Lawless contends, identical " on same as some with Cnoc-na-Seangan, the sentence, the spot, suppose, where as a the ancient monastery stood," does not warrant us in regarding uncertain site ' whose accuracy is based uncontrovertible evidence. The words as some ' upon suppose show that Ware had very little authority for his statement. But Ware, in not to the first sentence of the above quotation did refer Cnoc-na-Seangan. The quotation is made up of two detached sentences, and two different monasteries are referred to?the monastery of Louth and the monastery of Cnoc-na Seangan. Father Lawless lost sight of the fact, that side by side with the new abbey of Cnoc-na-Seangan, the old abbey of Louth still continued to exist. From the day when St. Mochta built his first cell until the unfortunate day when Henry VIII sent forth his decree for the suppression of the monasteries, the abbey of Louth was always there. I can easily prove this. The abbey of Cnoc-na-Seangan was dedL cated in 1148. In the years 1123 and 1133, while the new abbey was probably in the course of construction, the deaths are recorded of archinneachs of the abbey was of Louth. In 1147, just the year before Cnoc-na-Seangan constructed, the Four Masters record the death of Fiacha Mac Muireadhaigh, archinneach of the was abbey of Louth. In 1148, the very year in which Cnoc-na-Seangan constructed, the burning of the abbey of Louth is recorded. It seems to have occurred some time after the dedication of the new abbey. Louth abbey was again burnt in 1160, and again in 1166. These burnings did not mean very much to it. I notice that the Four Masters are always very careful in their terminology when speaking of Louth " and The former is always called the Abbey of Louth," the Cnoc-na-Seangan." latter, the Abbey (or Church) of Cnoc-na-Seangan, near Louth." Recording the " : consecration of the church of Cnoc-na-Seangan, the Four Masters say The church was a to in of Cnoc-na-Seangan consecrated, and nemhedh of land assigned it Louth." a was There is clear distinction drawn here, showing that Cnoc-na-Seangan not in Louth. A comparison of the list of abbots of the two places will prove also that they were distinct. In both cases the lists are imperfect, but they will serve our purpose. In 1164 died Maelcaemhgin, abbot of Louth (F. M.). In 1168, died Geolla Mochtheo, first abbot of Cnoc-na-Seangan (Archdall). In 1181 died Mael are ones muire O Dunain, abbot of Cnoc-na-Seangain. These the only of whom I have record in my notes at present, but my recollection is that, for the fifteenth there are two almost lists distinct. Some of these names century, perfect' ' entirely are to be found in the article on Louth in the first number of the Journal, but I have mislaid my copy. The State Papers, too, show that at the period of the dis solution these were two distinct monasteries. There is another quotation from Ware which makes the matter very clear, and, by showing that Louth and Cnoc

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 227

na were Fr. Seangan always distinct, thoroughly disproves Lawless' statement. Ware gives a list of the monasteries at Louth as follows :?

Grantee at Place Patron. Founder. Time. Dissolution.

I. Louth B.V. Mary St. Mochta Cent. 5 ; II. Louth B.V. Mary Donough O'Carroll and 1148 !Sir Oliver Plunket Edan O'Kelly, Bp. of Clogher III. Knock, SS. Peter & Paul Donat O'Carroll Cent. 12 Sir John King near Louth

This list proves that the two abbeys had different patrons, were granted to different people and were entirely distinct. Father Lawless did not read far enough into Ware.

The conclusion which I myself have drawn from all that I have read is that, in 1148, Donough O Carroll not only built the monastery of Cnoc-na-Seangan, but that he also restored the monastery of Louth. The improvements at Louth consisted in restoring those buildings destroyed by the numerous fires, and possibly, in intro in addition to the ducing the Canons Regular. Then, consecration of Cnoc-na seem to have been an at Seangan, there would opening ceremony Louth performed by Edan O Kelly. The quotation from Ware given above seems to this. ' support ' In the first sentence he of a new monastery for Canons at Louth ; speaksl Regular in the second, he speaks of the abbey of Knock, near Louth, otherwise called the abbey of the mountains of the Apostles Peter and Paul.' The Four Masters also us was tell that Cnoc-na-Seangan called the abbey of SS. Peter and Paul, while we have it on Colgan's authority that the new (restored) abbey at Louth was dedicated to the Blessed Virgin. I give my opinion, that there was a double ceremony on this occasion, for what is it worth, but that up to the time of the Reformation there were two distinct monasteries there cannot be any doubt.

With Father Lawless' conclusion that Cnoc-na-Seangan is identical with the hill on the right hand side of the Channonrock road I am not at present prepared to disagree. I do not think that sufficient evidence has yet been obtained to permit seems us to decide the matter. It peculiar, however, that two monasteries should have been built so close to one another. Furthermore, we must remember that no

reliable authority has stated that Cnoc-na-Seangan was in Louth. This would seem to tell against Father Lawless' contention. There is also another point which he lost sight of. We know from Adamnan's Lije of St. Columba that the latter had a monastery at Louth, separated from St. Mochta's by just a single hedge. Saint Adamnan is the oldest and most reliable of all the ancient Irish hagiographers, so that this statement cannot be doubted. The position of the old gable-end on the hill to the right hand side of the road fulfils the description given by St. Adamnan of Columba's monastery, and from all that has been said, I am inclined to think

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 228 ST. PATRICK AND LOUTH.

a that Cnoc-na-Seangan must have been further distance from Louth than was this hill. Towards the end of his article Father Lawless adds to the confusion which he had already created, by quoting a statement about Ballykelly Cross-roads, from the County Louth Name Books. The quotation is as follows :?" The people call this (Bally Kelly Cross) Louth monastery : if miles N.N.W. from Louth village." I have enquired persistently from the people who live around Ballykelly Cross but I could find no trace of such a tradition. There is, however, a faint tradition was some a that there kind of church at the place. Ballykelly (t>?ite-OAitle?c or means t)?ite-c?iUle?cA) the Nuns' Townland, and probably got its name from as St. Fanchea's monastery, which, I will show in another article, was near by, at Killanny. Before closing with this, the most important of St. Patrick's visits to Louth, it might be well to say a few words about the monastery which he began to build at Stormanstown for the Dalruintir of Clonkeen. When, at the command of the angel, Patrick departed from amongst them, the Dalruintir, following him, tried to persuade him to return. Touched at their fidelity Patrick blessed them, and, as a reward both for their devotion in following him outside their own country and for their self-denial in handing him over to another tribe, he foretold that they should have famous laymen and ecclesiastics, as well as a ruler from out side their own territory. All those who have written about St. Patrick have interpreted this prophecy to mean that the Dalruintir were to be conquered and ruled over by some other tribe. This interpretation is, in my opinion, incorrect. Patrick intended not to punish, but to reward them for their devotion. The true sense is, that as they had followed him outside their own territory, and had in renounced their claim in then, obedience, favour of the people of Louth, they as a would, reward, share, with the people of Louth, in the church which Patrick intended to build at Ardpatrick. The spiritual head of that monastery was to have charge, not only of the people of Louth, but also of the Dalruintir. And so it after wards turned out. The monastery which Patrick had began at Clonkeen was taken over monks from and for a was one by Louth, long time afterwards of the subject monasteries of Louth. The other part of Patrick's prophecy was also fulfilled. Clonkeen produced many famous men. Among the saints who lived in the abbey of Clonkeen are St. St. and Aedhan, Fiachra, St. Arim, St. Dimmog. During the ninth century several bishops are mentioned by the Four Masters as having lived at Clonkeen.

In the additions made by Ferdomnach to Tirechan's collections, there is an a entry concerning Clonkeen, which it would be pity to omit. The following is a over translation :?" Bishop Colman handed his church to Bishop Patrick in sempi ternum?that is, the Church of Cluain C?in in Achud, and he gave it into the hands of the holy priests Sadb and Medb." Stokes seems to refer this Clonkeen to County P?trie does the same, and uses the to that there were Louth. passage prove bishops in Ireland before St. Patrick. It is hard to interpret this passage. Ferdomnach

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 22?

was one of those ninth century writers who drew on their imaginations in order to find proofs to support the claims which, during the eighth century, the coarbs of Armagh had begun to make to the Primacy, claims which evidently were not allowed to pass undisputed. The above passage is a good specimen of his work.

VII.?St. Patrick's P'ifth Visit.

St. Patrick seems to have had a greater friendship for Mochta than he had for any of the rest of his associates, not even excepting Benignus. We have already sweet seen how, when Patrick was at Louth, the two passed the time together in are an companionship. We told that at that time they made agreement binding the survivor to take charge of the other's church. As it happened, Patrick died first, and some writers tell us that, for a short period, Mochta governed the Church of Armagh. Taking into account this great friendship between the two saints, and also the love which Patrick had for Louth, it seems probable that Patrick often re-visited his friend. We have an account of one such visit the circumstances of which were very peculiar. Many people think that higher criticism of the Bible more not so. Mochta is of modern growth?not than two centuries old. This is was an advanced Higher Critic. According to the Sixth Life, Mochta did not believe that the accounts in Sacred Scripture of the long ages of those who preceded Abraham, were to be taken in a literal sense. He thought that the frail bodies which men on possess could not keep the soul imprisoned for such long periods. Patrick, the other hand, was a strong advocate of verbal inspiration, and it grieved him very much when he heard that Mochta was developing modernist tendencies. Leaving even Armagh, he re-visited Louth, hoping to convince Mochta that all Scripture, to the smallest word, was inspired. But his eloquence failed, and to punish Mochta for his unbelief as well as to prove to him that a frail body could contain the soul for many hundreds of years, Patrick decreed that the patron saint of Louth should live to the age of three hundred. For this reason some of the annalists state that Mochta did not die until the beginning of the eighth century. In the Murphy MSS. in the Maynooth College Library I came across another no version of the story, but the circumstances are very much different and reference is made to St. Patrick's intervention. St. Mochta was one day reciting the office in choir with the other monks, and the psalm happened to be in the eighty-ninth" came anni ante oculos Lauds for that day. When he to the verse, Quoniam mille " to if that were tuos, tanquam dies hesterna, quae praeteriit he began doubt possible. When he left the church, after the recital of the office, he saw a beautiful bird, the sound of whose voice was so heavenly that, as the bird flew from branch to branch into the woods, he could not abstain from following it. The more he listened to the sweet music the greater was his joy and enchantment. When he had followed for about three hours, as he thought, the bird flew away out of hearing, and Mochta reluctantly returned to his monastery. But when he reached the gate he found it a A whose built up with stones and new gate opened in another wall. gate-keeper, face he did not know, responded to his call, and enquired what he wanted. Mochta answered that he was abbot of the monastery, that he had gone out for a walk in D

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 230 ST. PATRICK AND LOUTH.

the woods after Lauds that morning, and that now on his return everything was changed. The door-keeper, on hearing his name, answered that he had never had heard of him, but brought him into the presence of the person who was the abbot. The latter recognised the name of the great founder of the monastery* and in looking up the annals, he discovered that the story of Mochta's sudden disappearance almost three hundred years previously, corresponded to the story told by the newcomer. to the saint that before a were as an To prove God, thousand years yesterday, angel had appeared in the form of a bird, and had so enchanted him with sweet music, that, unconscious of light and darkness, hunger and thirst, warmth, cold and rain, he had followed it for three hundred years, and had imagined that he had been away for only three hours* Tradition, in trying to account for the existence of St. Mochta's House, supports the latter version of the legend. The old people around Louth used to tell that when St. Mochta, after following the bird for three hundred years, returned to the he was the monastery, refused admittance by door-keeper. It was a cold, dark night in.November, and the saint had to sleep on the grass outside the monastery. The Blessed Virgin, to whom he always had shown great devotion, took pity on his plight, and caused to grow up over him the building known at present as St. Mochta's House. Of course none of the can legends be accepted as genuine history, but the version taken from the Murphy MSS. is evidently the older and more correct version. The story of St. Patrick's attempts to convince Mochta is probably a fiction of Jocelyn's. The legends all prove conclusively that Mochta had the reputation of being a learned man and an original thinker. They can also be interpreted figuratively. The most valuable of all the early annals was The Book of Cuana. It is incorporated in the Annals of Ulster, and on it all the most valuable of the late Irish for Annals depend their entries from 467 until 628. The author, was Cuana, abbot of Louth in the eighth century. In this book, Mochta (Maucteus) is referred to as having written a Book of Annals, and probably Cuana's work was an only up-to-date transcription of Mochta's. The legends may then refer to the fact that through the instrumentality of one of his successors, Mochta's writings were brought to light three hundred years after he himself had been laid in the grave. Mochta was also a the author of rule for monks, and, in the Annals of Ulster, at the year 535, we have the first few words of one of his letters It is as follows : *' quoted. Mochteus peccator, prespiter, Sancti Patrit? discipulus, in Domino salutem." While the truth of the legend held by Jocelyn about St. Patrick's fifth visit to Louth is open to doubt, it is almost certain that he several times visited Mochta.

* " In his The Golden which a poem Legend," is collection of Middle Age legendary lore, Longfellow tells the same a The story concerning German monk. resemblance is almost verbal. Longfellow got all his from an old legends book?" Legenda ?urea," written by Jacobus de Voraigne, O.P., Arch of who died in 1292. work wa^ bishop Genoa, This translated into English by Caxton. Longfellow makes the that were guess the stories perhaps invented by Hartmann von der Aue, a 12th century A at minnesinger. copy, printed Strasburg in 1496, is in Harvard College Library, Cambridge, and it would be an interesting historical and, perhaps, philological problem for the idle antiquarian to find out which the is real original?the Irish version in Maynooth Library, or Hartmann's version. Could the monks of or some St. Gall other Irish foundation have taken these legends to Southern Europe ?

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 231

As a memorial of some of these visits, we have, at Channonrock, St. Patrick's Well and a stone whereon are the marks of his knees and staff.

VIII.?Relations of St. Patrick who Lived in County Louth.

some to This article would scarcely be complete without reference the relations of St. Patrick who are said to have lived in County Louth. The stories which were some were more numerous one were current about of these people at time than the legends concerning St. Patrick himself. The subject is not an easy one to discuss. Colgan, after a careful though rather uncritical study of the subject, tells us that it was the most difficult one with which he had to deal. Now-a-days most of St. Patrick's biographers are inclined to think that, with the exception of what is said are about St. Patrick's sister Lupita, the statements made about the others impro probable and contradictory. There is a good deal to be said on both sides, and we shall not concern ourselves here with this controversy. Taking the legends for what they are worth, we will examine how far they refer to County Louth. In the Second Life, published by Colgan?a tenth century work?we are told that Patrick and his sister Lupita were carried off by Niall of the Nine Hostages and sold into slavery in Ireland. Patrick became the property of Milcho, a Co. Down chief, while Lupita was sold in Conaille Muirthemhne (Co. Louth). The Scholia on Feacc's hymn?an eleventh century work?enlarges on this story. It tells us that in Patrick's family there were nine persons : Calpurn his father, Concessa his mother, five sisters?Lupait, Tigris, Liemain, Darerca and Cinnenum, and two brothers?Sannan and Patrick. While they were visiting relatives of theirs in Armorica, the seven sons of Sectmaide, King of Britain, made a foray on the Britons of Armorica, slew Calpurn and took Patrick and Lupait captives to Ireland. Lupait they sold in County Louth, and Patrick in the north of Dalaradia. The Tripartite Life tells us that two of Patrick's sisters, Tigris and Lupita were sold into captivity in County Louth. In the chronicle of Marianus, which was written in Latin during the eleventh century, we are also told that there were two sisters sold in Conaille Muirthemhne. Of twelfth century works, the Lebar Brecc preface to Secundinus' Hymn mentions Lupait alone, while the Lebar Brecc Homily on St. Patrick says that both Tigris and Lupait came to Ireland. As far as the story concerns Lupait or Lupita there does not seem to be any good reason against accepting it. That St. Patrick had a sister Lupita, who came to Ireland, there can be very little doubt. Of her subsequent history we find pieces here and there through the Lives. The Second Life tells us that after Patrick had spent seven years in slavery with Milcho, the latter in order to settle his slave more to a He a female slave firmly in the place, resolved get wife for him. chose from Conaille Muirthemhne and sent her to Patrick's cabin. At first they did not recognise each other, but after a few hours Patrick noticed an old scar on her neck and knew that she was his long-lost sister Lupait. I do not attach any importance

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 232 ST. PATRICK AND LOUTH.

to this story, and I have not seen it given in any of the other lives. Lupait again appears in Longford, when Patrick preached the Gospel there, and seems to have settled down to live with her nephew, St. Mel, who was bishop of Ardagh. In her old age she lived in a convent at Armagh, devoting her leisure time to making church vestments.

There is more difficulty in accepting the story about Tigris. As I have already shown, it is not mentioned in any of the earlier lives. Many Celtologists think that St. Patrick had but one sister, Lupita. They say that, if a lady named Tigris did exist, she did not live until the sixth century, and the legend that she was a sister of St. Patrick was coined by some eleventh century writer. She is said to have been the mother of nine saints, but while some of these lived in the time of St. Patrick, most of them belonged to the end of the sixth century. Furthermore, some of the ancient writers get mixed up regarding the parentage of some of these was saints. While several writers assert that Tigris their mother, other writers to or two assign them either Darerca Lilmenia, other supposed sisters of St. Patrick. The subject is involved in so many contradictions and difficulties that I make no on attempt to offer any opinion it. Another relation of St. Patrick who lived in County Louth was St. supposed " " Nectan of Killunche. In the Extract from the Relations of the Irish Saints " (Book of Leinster, p. 372) he is called a nephew of St. Patrick. The Felire of St. " " " makes the very same statement. In the Calendar of Cashel we are Aenghus ' told that he was a son of Lilmania, St. Patrick's sister,' that he was from Killunche " " in Conaille Muirthemhne and was buried at Finnabhor. The Annals of " Donegal" also say that he was a son of Liemania. The Martyrology of Tallaght further was a adds that his father Restitutus, Lombard. Colgan, however, makes the * ' statement that his mother was Darirca, another sister of St. Patrick. Killunche in Conaille Muirthemhne, where St. Nectan lived, is none other than the townland of Funseog, near Ardee, at which within living memory place, " " an old ruin existed, pumtif eo$ is the modern Irish word for ash tree ; in earlier was or times the word simply puirmfe, 'puinnfeAn. Killunche is Ott "ftunnfe,* and the difference between it and Funseog (ftntitifeos) is that the former is the old usage, the latter the modern. The O.S. Letters give the form Uea'puU f uinf eoi^e, which is the same as Ott ptunfe. In his article in the 1906 number, Father Lawless tried to seize this church for St. Fanchea, but, in the face of the quotations which I have given above, there cannot be any doubt that the church had St. Nectan for its founder. Neither can it be answered that both St. Nectan and St. Fanchea had monasteries there, for they lived about the same time, the same annalists wrote the lives of both, and these annalists tell us that St. Nectan was at Killunche and St. Fanchea at Killaine. If, as Father Lawless holds, Killaine and Killunche are th? same name, why did the annalists not tell us so, and why, in the life of St. Fanchea, did they not refer to St. Nectan, or vice versa ? I shall deal at greater length with this question in another paper. * In Lebar Brecc it is written Cill-Funchi, elsewhere it is usually written Cillunchi.

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 233

we same Concerning Nectan's kinship to St. Patrick, have the uncertainty as existed in the case of To his no reference is made " Tigris. mother, Liemania, in the Lives," but in several of the Martyrologies she is referred to as St. Patrick's ' ' ' ' sister. If we accept as genuine, all the sisters and nephews ascribed to St. Patrick by the we the number of of St. Patrick's ' Martyrologies' get extraordinary thirty the in the Irish church. Todd, has nephews among prelates' early' however, proved that a good many of these nephews did not live until the end of the sixth century ; hence the stories which make them of St. Patrick are not authentic. contemporaries' ' In my opinion the mistake of calling nephews arose in the following way :?The women who the convent founded St. Patrick at were joined' by Armagh probably sometimes called sisters of St. Patrick/ as Dominican nuns at the * just present are often day called Sisters of St. Dominic." Later annalists and biographers misunderstood the title and thought that the women were real sisters of the saint. We know a many of these nuns were whose in came great' widows, children, time, to be called nephews of St. Patrick.' ' ' In the we find reference to another of St. Patrick who lived Tripartite nephew ' in County Louth. This was Do-Lue of Croibech, son of Rigell, a sister of St. Patrick/ who was a monk in the monastery of Druiminesclaind This exhausts * ' (Dromiskin). the list of Patricks relatives in County Louth. Hi H? * He H< Hi Hi Hi Hi * * Hi

To contribute a little to identify the scenes of St. Patrick's labours in our own as well as to County, collect the remnants, yearly growing smaller, of Patrician tradition in County Louth, has been my object in writing this article. The Lives are written by the ancient writers made the basis of the story. Many critics of our own time have tried to show that a great deal of the work ascribed to St. Patrick was not performed by him. Some have even gone so far as to do away with him altogether. With these two views I have not concerned myself. Taking it for that are granted they correct, I think that stories and legends which concern Co. have an Louth, interest for the members of our Society, and have also an historical value. I am of opinion, however, that the bulk of the conclusions arrived at by mere these critics is speculation. It must, of course, be admitted that some of St. Patrick's biographers, especially those who set themselves to establish the Primacy over of Armagh the rest of Ireland, indulged in a great deal of exaggeration, but no that is reason for doubting the veracity of the great mass of biography of which a St. Patrick is the subject. Quite few miracles have entered into our story. Each one of free to own is, course, form his judgment upon these. Some of them are more or less ridiculous, but others depend upon the same authority as the rest of the narrative, and, judged by the ordinary standards of criticism, should be accepted as authentic. It is a my hope that this article may do little to rehabilitate the plains, hills and glens of our County with that cloak of historical interest which once invested them, but which has been torn from them by the spirit of indifference and materialism on brought by English civilization. I know that, as far as style and order are

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 234 ST. PATRICK AND LOUTH.

concerned, the paper is badly written, but I think that I have succeeded in collecting all the information obtainable from ancient records about Patrick's labours among men so some more the of Louth, and have prepared the way for writer whose facile pen will do adequate justice to the subject.

totiCAn p. via rrmittexy?Ai$,

CotLAifce Y\Aom Uotn?f,

?TImnefocA.

in the Places mentioned Article, with Irish Equivalent and Meaning.

Aclint eAtiAc-Leim=The marsh cf the rushing water. Aghalisle Aca-d tAoi5itt=The Field of the Hy Lilaig. Annacroff eAtiAc-cfteAtiiA=The marsh of the wild garlic. Annaheen At ?ia h-AOT>Ain=The ford of the strangers. Annamorran eAriAC mAjib=The dead men's marsh. Annaghmore eAtiAc mojt=The big marsh. Ardee A?a ?ifi"oiAT>, or bAite ?ca pjvoiA-? ; Firdia's ford. Ardpatrick fiAi5=St. Patrick's Height. Ath Hy Lilaig At hUi-UtAi5?The ford of the Hy Lilaig. Ballykelly t)Atte-CAttteACA=The nuns' townland. Barndonagh beAfinA-,OOTrmAi5==Sunday's Gap. ac? Bellahoe beut h-UA tttAi5=The ford of the Hy Lilaig. Castleblayney Modern name is CAipte?ri-rnAtJA?rmAc^MacMahon's Castle. An earlier name was D?ite or a In tofi^?in (L0J15 tojijA, shin). the Annals in the old epics it is called The which near peAfUA tejtgA. monastery formerly stood Castleblaynev was called Mucsnamh (The swimming pigs). Clonkeen CtuAin-CA0in=The smiling meadow. Cnocnaseangan Ctioc-tiA-SeAr?5?in=Pismire Hill. r\A Channonrock CALAIS sCAntirjAc (Petra Canonicorum), The Canons' Rock. Coll?n CotL?n=Hazel-wood.

Corcreeghy Coft-cftiocAc=Boundary Hill. Donaghmore T>oirmAC-m?fi=The big church. Donaghmoyne *OotrmAc-mAi5in=The church of the little plain. Drumcar T)ftt?m-cAfiA"?=The ridge of the weir. Drogheda OtioiceA-o-ACA^The bridge of the ford. Dromconrath T)ftuim-connjiAc=The treaty ridge. Drumshallon TJtunm-SeAt?in?The ridge of the halter. or Dromiskin T)|tuim-inifcteAtin "Ofvnm-tneAjictAinn?Ridge of the pure water-(spring). Druimmor T>fiuirn-mo|i=The big ridge. Dundalk *Oun-T>eAl5An, Delga's fort ; older name, C11?15 b?ile fhic buAin, The strand of ?Aile m?e bvjAm ; corrupted into Sjiai-o D?ile, the Street-town. The name a Seatown is corrupt translation of the first two words of the original name. Dysart 'Ooifie-"oifCA|iu-'OAcormA, The wood of St. Dachonna's Hermitage. Dunleer tArm-teifie ; (Book of Leinster?tAtro t?jtt) ; church of austerity. Enach eArjAc of the Stream, Conglais con-5?AifA=The marsh Dog's also known as Citl-eAnAi?. name was Ati Essexford The old Ballingarry?bAite ?ajv?a,?The townland of the garden. It was called of also Garraghgobane (Survey 1655)?i.e., geAjift tiAt 50D?1T1 was (Shirley). The name, Essexford. given in error, as Essex and O'Neill really met at Aclint ford.

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions COUNTY LOUTH ARCHAEOLOGICAL JOURNAL. 235

Feahoe pA-?-ACA hU& U?aij;, The wood of the ford of the Hy Lilaig. The old name was probably LAm-pAi^e the great wood in which Connor Mac Nessa died. Fir-Rois jTifi-ttoif?The Men of Ross. Funshog ptnrmpeos, cea'putt frtntifeoi^A, or Citt ptnnnfe=Ashwood. Inniskeen 1r>if-CAoir>-T)e-A5A=The beautiful island of St. Dagalus, who founded the monas tery. The island has now disappeared, but it was in the middle of the river, about half a furlong south of the church. In later times the name became cor rupted to 1nif S5A015 (the island of the multitude of rats) and sometimes to xit-tlA-S^AOlj Inver 1nbeAfi=The haven (of the Boyne). Killanny Cilt-eAnn or Citt ennA?St. Enna's church; also called mAnnr-uifi Citl eAnr?Aix>. Kilpatrick Citt pxvofiAix;, St. Patrick's church. Knockabbey Cnoc-An-er>bAi"?=Church of the Graveyard. Kildemock Citt-T)iAimoc=The church of St. Dimmock.

Killunche Citt-?umfe=:Church of the ash. Laury l/?tY>|tAi5e=site or place. Lurgan tofi5A, shins. Lagan Bridge T)|ioceA"o-A'-tA5?ir>. (tA^?n ?O?b=Black Hollow). Louth Lti^TTiAije, possibly, the plain of Lugh. Ladywell CobAjt tYlvnfie. Nobber Ar\ ObAiji=The work, or building. Saul SAt)Att=The Barn. Slane OAlte-St?m^e. Stirue C15 UtJA-?=Red House. Stormanstown Possibly, Stadr-Ostmen=The town of the Ostmen or Danes ; more probably, Am CeAftmAinti==The Glebe. Stickillen d5-Ciltin?The house of the small church. Stabannon Ci5-bAti?inr=Banan's house. Stalleen CeAC lenni?Lennis' house (Charter of Mellifont, 1186).

lojicAr? p. Ua mtnfteAT>Ai?.

on Authorities :?Paper St. Patrick.

I. Ancient.

1?The Tripartite Life (Colgan, Stokes). 2?Colgan?s Secunda Vita (Ex membranis Mon St Huberti). ? 3 ? Tertia Vita (Ex membranis Biburgensibus in Bavaria). 4.? ? Quarta Vita (Ex Cod Per gam). 5.?Life by Probus (Colgan). 6.?Tirecharis Collections. 7.?Muir chu* 8 Memoir. 8 ?F er domnach* s Additions. 9.?Liber Angel?. 10.?Scholia on Fiacc's Hymn (Stokes). 11.?Lebar Brecc (Chronological Tract, Preface to Secundimus' Hymn, Homily on St Patrick, Notes on Felire). 12.?Life of Jocelyn (Colgan). 13.?Book of Leinster (Annals; List of Relatives of Irish Saints). 14.?Extracts from Marianus O Gorman 15.?Felire of Oengus. 16.?Chronicle of Marianus Scotus. 17 ?Calendar of Cashel.

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions 236 ST. PATRICK AND LOUTH.

18?Martyrology of Tallaght. 19?Lebar na hUidre (Senchas Mor Legends) 20 ?Adamnan*s Life of St Columbkille. 21.?Lives of Saints from Book of Lismore (Stokes). 22.? ? ? from Colgan.

II. Medieval. 1.?Four Masters. 2.?Annals of Ulster. 3?Colgan (Triadis Thaumaturga, Acta Sanctorum). 4.?State Papers 5.?Burke*s Hibernia Dominicana. 6.? Ussher.

III. Modern Authors and Writers. 1.? Ware's Works. 2.?ArchdalVs Monasticon. 3.?Harris Collectanea. " 4.?0"Hanloris Lives of the Irish Saints." 5.?Stokes* Notes on Vita Tripartita. in 6.?Professor Bury* s "St. Patrick,** and articles Magazines. 7.?Dr. Healy*s St. Patrick. 8.?Fr. E. Hogan*s Articles in Magazines. 9.?Lanigan. 10.?Extracts from Zimmer. 11.?Louth Letters. 12.?Dr. Todd*s Life of St. Patrick. 13.?Shirley's History of Monaghan.

This content downloaded from 195.78.108.51 on Sat, 14 Jun 2014 07:59:18 AM All use subject to JSTOR Terms and Conditions