Chapter 2

"It was he (Mochuda) that had the famous congregation consisting of seven hundred and ten persons; an angel used to address every third man of them." (Martyrology of Donegal).

In some respects the Life of Mochuda here presented is in sharp contrast to the corresponding Life of Declan. The former document is in all essentials a very sober historical narrative--accurate wherever we can test it, credible and harmonious on the whole. Philologically, to be sure, it is of little value,--certainly a much less valuable Life than Declan's; historically, however (and question of the pre-Patrician mission apart) it is immensely the more important document. On one point do we feel inclined to quarrel with its author, scil.: that he has not given us more specifically the motives underlying Mochuda's expulsion from Rahen--one of the three worst counsels ever given in Erin. Reading between his lines we spell, jealousy--'invidia religiosorum.' Another jealousy too is suggested--the mutual distrust of north and south which has been the canker-worm of Irish political life for fifteen hundred years, making intelligible if not justifying the indignation of a certain distinguished Irishman who wanted to know the man's name, in order to curse its owner, who first divided Ireland into two provinces.

Three different Lives of Mochuda are known to the present writer. Two of them are contained in a MS. at Brussels (C/r. Bindon, p. 8, 13) and of one of these there is a copy in a MS. of Dineen's in the Royal Irish Academy (Stowe Collection, A. IV, I.) Dineen appears to have been a Cork or Kerry man and to have worked under the patronage of the rather noted Franciscan Father Francis Matthew (O'Mahony), who was put to death at Cork by Inchiquin in 1644. The bald text of Dineen's "Life" was published a few years since, without translation, in the 'Irish Rosary.' The corresponding Brussels copy is in Michael O'Clery's familiar hand. In it occurs the strange pagan-flavoured story of the British Monk Constantine. O'Clery's copy was made in January, 1627, at the Friary of Drouish from the Book of Tadhg O'Ceanan and it is immediately followed by a tract entitled--"Do Macaib Ua Suanac." The bell of Mochuda, by the way, which the saint rang against Blathmac, was called the 'glassan' of Hui Suanaig in later times.

The "Life" here printed, which follows the Latin Life so closely that one seems a late translation of the other, is as far as the editor is aware, contained in a single MS. only. This is M. 23, 50, R.I.A., in the handwriting of John Murphy, "na Raheenach." Murphy was a Co. Cork schoolmaster, scribe, and poet, of whom a biographical sketch will be found prefixed by Mr. R. A. Foley to a collection of Murphy's poems that he has edited. The sobriquet, "na Raheenach," is really a kind of tribal designation. The "Life" is very full but is in its present form a comparatively late production; it was transcribed by Murphy between 1740 and 1750. It is much to be regretted that the scribe tells us nothing of his original. Murphy, but the way, seems to have specialised to some extent in saint's Lives and to have imbued his disciples with something of the same taste. One of his pupils was Maurice O'Connor, a scribe and shipwright of Cove, to whom we owe the Life of St. Ciaran of Saighir printed in "Silva Gadelica." The reasons of choice for publication here of the present Life are avowedly non-philological; the motive for preference is that it is the longest of the three Lives and for historical purposes the most important.

The Life presents considerable evidence of historical reliability; its geography is detailed and correct; its references to contemporaries of Mochuda are accurate on the whole and there are few inconsistencies or none. Moreover it sheds some new light on that chronic puzzle-- organisation of the Celtic Church of Ireland. Mochuda, head of a great monastery at Rahen, is likewise a kind of pluralist Parish Priest with a parish in Kerry, administered in his name by deputed ecclesiastics, and other parishes similarly administered in Kerrycurrihy, Rostellan, West Muskerry, and Spike Island, Co. Cork. When a chief parishioner lies seriously ill in distant Corca Duibhne, Mochuda himself comes all the way from the centre of Ireland to administer the last rites to the dying man, and so on.

The relations of the people to the Church and its ministers are in many respects not at all easy to understand. Oblations, for instance, of themselves and their territory, &c., by chieftains are frequent. Oblations of monasteries are made in a similar way. Probably this signifies no more than that the chief region or monastery put itself under the saint's jurisdiction or rule or both. That there were other churches too than the purely monastic appears from offerings to Mochuda of already existing churches, v.g. from the Clanna Ruadhan in Decies, &c.

Lismore, the most famous of Mochuda's foundations, became within a century of the saint's death, one of the great monastic schools of Erin, attracting to his halls, or rather to its boothies, students from all Ireland and even--so it is claimed--from lands beyond the seas. King Alfrid [Aldfrith] of Northumbria, for instance, is said to have partaken of Lismore's hospitality, and certainly Cormac of Cashel, Malachy and Celsus of Armagh and many others of the most distinguished of the Scots partook thereof. The roll of Lismore's calendared saints would require, did the matter fall within our immediate province, more than one page to itself. Some interesting reference to Mochuda and his holy city occur in the Life of one of his disciples, St. Colman Maic Luachain, edited for the R.I.A. by Professor Kuno Meyer.

There are many indications in the present Life that, at one period, and in the time of Carthach, the western boundary of Decies extended far beyond the line at present recognised. Similar indications are furnished by the martyrologies, &c.; for instance, the martyrology of Donegal under November 28th records of "the three sons of Bochra" that "they are of Archadh Raithin in Ui Mic Caille in Deisi Mumhan" and Ibid, p. xxxvii, it is stated "i ccondae Corcaige ataid na Desi Muman." Not only Imokilly but all Co. Cork, east of Queenstown [Cobh] and north to the Blackwater, seems to have acknowledged Mochuda's jurisdiction. At Rathbreasail accordingly (teste Keating, on the authority of the Book of Cloneneigh) the Diocese of Lismore is made to extend to Cork,--probably over the present baronies of Imokilly, Kinatallon, and Barrymore. That part, at least, of Condons and Clangibbon was likewise included is inferrible from the fact that, as late as the sixteenth century visitations, Kilworth, founded by Colman Maic Luachain, ranked as a parish in the diocese of Lismore. Further evidence pointing in the same direction is furnished by Clondulane, &c., represented in the present Life as within Carthach's jurisdiction.

The Rule of St. Carthach is one of the few ancient Irish so-called monastic Rules surviving. It is in reality less a "rule," as the latter is now understood, than a series of Christian and religious counsels drawn up by a spiritual master for his disciples. It must not be understood from this that each religious house did not have it formal regulations. The latter however seem to have depended largely upon the abbot's spirit, will or discretion. The existing "Rules" abound in allusions to forgotten practices and customs and, to add to their obscurity, their language is very difficult--sometimes, like the language of the Brehon Laws, unintelligible. The rule ascribed to Mochuda is certainly a document of great antiquity and may well have emanated from the seventh century and from the author whose name it bears. The tradition of Lismore and indeed of the Irish Church is constant in attributing it to him. Copies of the Rule are found in numerous MSS. but many of them are worthless owing to the incompetence of the scribes to whom the difficult Irish of the text was unintelligible. The text in the Leabhar Breac has been made the basis of his edition of the Rule by Mac Eaglaise, a writer in the 'Irish Ecclesiastical Record' (1910). Mac Eaglaise's edition, though it is not all that could be desired, is far the most satisfactory which has yet appeared. Previous editions of the Rule or part of it comprise one by Dr. Reeves in his tract on the Culdees, one by Kuno Meyer in the 'Gaelic Journal' (Vol. V.) and another in 'Archiv fuer C.L.' (3 Bund. 1905), and another again in 'Eriu' (Vol. 2, p. 172), besides a free translation of the whole rule by O'Curry in the 'I. R. Record' for 1864. The text of the 'Record' edition of 1910 is from Leabhar Breac collated with other MSS. The order in the various copies is not the same and some copies contain material which is wanting in others. The "Rule" commences with the Ten Commandments, then it enumerates the obligations respectively of bishops, abbots, priests, monks, and culdees [anchorites]. Finally there is a section on the order of meals and on the refectory and another on the obligations of a king. The following excerpt on the duties of an abbot ('I. E. Record' translation) will illustrate the style and spirit of the Rule:

"Of the Abbot of a Church. 1.--If you be the head man of a Church noble is the power, better for you that you be just who take the heirship of the king. 2.--If you are the head man of a Church noble is the obligation, preservation of the rights of the Church from the small to the great. 3.--What Holy Church commands preach then with diligence; what you order to each one do it yourself. 4.--As you love your own soul love the souls of all. Yours the magnification of every good [and] banishment of every evil. 5.--Be not a candle under a bushel [Luke 11:33]. Your learning without a cloud over it. Yours the healing of every host both strong and weak. 6.--Yours to judge each one according to grade and according to deed; he will advise you at judgment before the king. . . . . . . . . . . . . . 10.--Yours to rebuke the foolish, to punish the hosts, turning disorder into order [restraint] of the stubborn, obstinate, wretched."

Reservation of the Coarbship of Mochuda at Lismore in favour of Kerrymen is an extremely curious if not unique provision. How long it continued in force we do not know. Probably it endured to the twelfth century and possibly the rule was not of strict interpretation. Christian O'Connarchy, who was bishop of Lismore in the twelfth century, is regarded as a native of Decies, though the contrary is slightly suggested by his final retirement to Kerry. The alleged prophecy concerning Kerry men and the coarbship points to some rule, regulation or law of Mochuda.

LIFE OF ST. MOCHUDA or "BEATA MOCUDA"

The renowned bishop, Carthach, commonly called Mochuda, was of the territory of Ciarraighe Luachra [North Kerry] and of the race of Fergus Mac Roigh.

The illustrious bishop, who is generally known as Mochuda, was of the Ciarraighe Luachra; to be exact--he was of the line of Fergus Mac Roigh, who held the kingship of Ulster, till the time that he gave the kingship to a woman for a year and did not get it back when the year was over. His descendants are now to be found throughout various provinces of Ireland. He fell himself, through the treachery of Oilioll, king of Connaght, and the latter's jealousy of his wife, Meadbh, daughter of Eochaid Feidhleach. Finghen Mac Gnaoi of Ciarraighe Luachra was father of Mochuda, and his mother was Mead, daughter of Finghin, of Corca Duibhne, in the vicinity of the stream called Laune in the western part of Ireland. The forthcoming birth of Mochuda was revealed to St. Comhghall by an angel, announcing--"There will be conceived a child in the western part of Erin, and Carthach will be his baptismal name and he will be beloved of God and men--in heaven and on earth. He will come to you seeking direction as to a proposed pilgrimage to Rome--but you must not permit the journey for the Lord has assigned him to you; but let him remain with you a whole year." All this came to pass, as foretold. In similar manner the future Mochuda was foretold to St. Brendan by an angel who declared: "There will come to you a wonder-working brother who will be the patron of you and your kindred for ever; the region of Ciarraighe will be divided between you and him, and Carthach will be his name; to multitudes his advent will be cause for joy and he will gain multitudes for heaven. His first city will be Raithen [Rahen or Rahan] in the region of Fircheall, territory of Meath and central plain of Ireland; this will become a place revered of men, and revered and famous will be his second city and church, scil.:--Lismore, which shall possess lordship and great pre-eminence."

One day when there was a large meeting of people at a certain place in Kerry, the men and women who were present saw descending a fiery globe, which rested on the head of Mochuda's mother, at that time pregnant of the future saint. The ball of fire did no one any injury but disappeared before it did injury to anyone. All those who beheld this marvel wondered thereat and speculated what it could portend. This is what it did mean:--that the graces of the Holy Spirit had visited this woman and her holy child unborn.

Mochuda's father was a rich and powerful chieftain owning two strong lioses--one, on the south side of Slieve Mish, and the other, in which Mochuda first saw the light, beside the River Maing [Maine]. Both places were blessed for sake of the Saint, who was conceived in one of them and born in the other; it is even said that no evil disposed or vicious person can live in either. Carthage in due course was sent to be baptised, and, on the way, the servant who bore the infant, meeting a saintly man named Aodhgan, asked him to perform the ceremony. There was however no water in the place, but a beautiful well, which burst forth for the occasion and still remains, yielded a supply. With the water of this well the infant was baptised and Carthach, as the angel had foretold, was the name given him. Nevertheless 'Mochuda' is the name by which he was commonly known, because he was so called, through affection and regard, by his master (St. Carthach Senior). Many scarcely know that he has any other name than Mochuda and it is lawful to write either Mochuda or Carthach. Speaking prophetically Aodhgan said of him:--"This child whom I have baptised will become famous and he will be beloved by God and men." That prophecy has been fulfilled, for Mochuda was graceful of figure and handsome of features as David, he was master of his passions as Daniel, and mild and gentle like Moses. His parents however despised him because he valued not earthly vanities and in his regard were verified the words of David:--"Pater meus et mater mea derliquerunt me, Dominus autem assumpsit me [Psalm 26(27):10] (For my father and my mother have left me and the Lord hath taken me up)." Like David too--who kept the sheep of his father--Mochuda, with other youths, herded his father's swine in his boyhood.

On a certain day as Mochuda, with his companion swineherds and their charges, was in the vicinity of the River Maing, he heard that the king of Ciarraighe Luachra was at his residence called Achadh-di; he waited on the king by whom he was kindly and politely received. The king, whose name was Maoltuile and who wished to see Mochuda frequently, invited the youth to come every day to the royal lios and to bring with him his companions, who would be made welcome for his sake. One evening as Mochuda sate in the king's presence Maoltuile gazed so long and so intently at the youth that the queen (Dand, daughter of Maolduin Mac Aodha Beannan, king of Munster) reproved her husband asking why he stared every evening at the boy. "O wife," answered the king, "if you but saw what I see, you would never gaze at anything else, for I behold a wondrous golden chain about his neck and a column of fire reaching from his head to the heavens, and since I first beheld these marvels my affection for the boy has largely increased." "Then," said the queen, "let him sit there beside you." Thenceforth the youth sate as suggested. Sometimes Mochuda herded the swine in the woods and at other times he remained with the king in his court.

One day as Mochuda was keeping his herd as usual beside the river already alluded to, he heard the bishop and his clerics pass by, chanting psalms as they went along. The Spirit of God touched the boy's heart and leaving his pigs Mochuda followed the procession as far as the monastery called Tuaim [Druim Fertain] [into which the clerics entered]. And as the bishop and his household sate down to eat, Mochuda, unknown to them, concealed himself--sitting in the shadow of the doorway. Meanwhile the king, Maoltuile, was troubled about the boy, noticing his absence [from the homestead at Achaddi] that evening and not knowing the cause thereof. He immediately sent messengers to seek the youth throughout the country, and one of these found him sitting, as indicated, in the shadow of the doorway of the bishop's house. The messenger took Mochuda with him back to the king. The latter questioned him:--"My child, why have you stayed away in this manner?" Mochuda replied, "Sire, this is why I have stayed away--through attraction of the holy chant of the bishop and clergy; I have never heard anything so beautiful as this; the clerics sang as they went along the whole way before me; they sang until they arrived at their house, and thenceforth they sang till they went to sleep. The bishop however remained by himself far into the night praying by himself when the others had retired. And I wish, O king, that I might learn [their psalms and ritual]." Hearing this the king at once sent a message to the bishop requesting the latter to come to him.

About this time Mochuda's father gave a feast in the king's honour and as the company were at supper the king calling Mochuda before him offered him a shield, sword, javelin, and princely robe, saying: "Take these and be henceforth a knight to me as your father has been." But Mochuda declined the offer. "What is it," asked the king, "that you will accept, so that [whatever it be] I may give it to you?" Mochuda answered:--"I do not long for anything of earth--only that I be allowed to learn the psalms of the clerics which I heard them sing." In this answer the king discerned the working of divine grace, whereupon he promised the youth the favour he asked for. Shortly afterwards the bishop, Carthach, whom we have mentioned as sent for by the king, arrived, and to him the latter entrusted Mochuda to be instructed in reading and writing. With great joy the bishop undertook his charge for he saw that his pupil was marked by grace, and under the bishop's guidance and tutelage Mochuda remained till his promotion to the priesthood.

Mochuda was very handsome of features with the result that at different times during his youth maidens to the number of thirty were so enamoured of him that they could not conceal their feeling. But Mochuda prayed for them, and obtained for them by his prayers that their carnal love should be turned into a spiritual. They afterwards became consecrated religious and within what to-day is his parish he built them cells and monasteries which the holy virgins placed under his protection and jurisdiction.

Finntan Mac Cartan, bringing with him an infant for baptism came to Bishop Carthach. The latter said to him:--"Let the young priest there who was ordained to-day baptise the child." Whereupon Finntan handed the infant to the young priest. Mochuda enquired the name he was to impose, and the father answered--Fodhran. Having administered baptism Mochuda taking the infant's hand prophesied concerning the babe--"This hand will be strong in battle and will win hostages and submission of the Clan Torna whose country lies in mid-Kerry from Sliabh Luachra [Slieve Lougher] to the sea. From his seed, moreover, will spring kings to the end of time, unless indeed they refuse me due allegiance, and if, at any time, they incur displeasure of my successors their kingship and dominion will come to an end." This prophecy has been fulfilled.

Sometime afterwards Mochuda with his master, Carthach, visited King Maoltuile, whom they found at a place called Feorainn, near Tralee, from which the lords and kings of Kerry take their name. Said Bishop Carthach:--"Here, Sire, is the youth you gave me to train; he is a good scholar and he has studied the holy writings with much success. I have ordained him a priest and (his) grace is manifest in many ways." "What recompense do you desire for your labour?" asked the king. "Only," replied Carthach, "that you would place yourself and your posterity under the spiritual jurisdiction of this young priest, the servant of God." The king, however, hesitated--because of Mochuda's youth. Soon as Carthach perceived this he himself inclined to Mochuda and bending his knee before him exclaimed:--"I hereby give myself, my parish and monastery to God and to Mochuda for ever." Touched by the bishop's example the king prostrated himself before Mochuda and pledged to God and to him, his soul and body and posterity to the end of time. Then Mochuda placed his foot upon the king's neck and measured the royal body with his foot. Against this proceeding of Mochuda's a member of the king's party protested in abusive and insulting terms--"It is a haughty act of yours, laying your foot upon the king's neck, for be it known to you the body on which you trample is worthy of respect." On hearing this Mochuda ceased to measure the king and declared:--"The neck upon which I have set my heel shall never be decapitated and the body which I have measured with my foot shall not be slain and but for your interference there would not be wanting anything to him or his seed for ever." Addressing (specially) the interrupter, he prophesied:--"You and your posterity will be for ever contemptible among the tribes." Blessing the king he promised him prosperity here and heaven hereafter and assured him:--"If any one of your posterity contemn my successors refusing me my lawful dues he will never reign over the kingdom of Kerry." This prophecy has been fulfilled.

Next, Mochuda, at the suggestion of his master, the bishop, and the King Maoltuile, built a famous cell called Kiltulach [Kiltallagh] at a place between Sliabh Mis and the River Maing in the southern part of Kerry. Here his many miracles won him the esteem of all. In that region he found two bishops already settled before him, scil.:--Dibhilin and Domailgig. These became envious of the honour paid him and the fame he acquired, and they treated him evilly. Whereupon he went to Maoltuile and told him the state of affairs. Soon as the king heard the tale he came with Mochuda from the place where he then was on the bank of the Luimnech and stayed not till they reached the summit of Sliabh Mis, when he addressed Mochuda: "Leave this confined region for the present to the envy and jealousy of the bishops and hereafter it will become yours and your coarbs' to the end of time." The advice commended itself to Mochuda and he thanked the king for it. Thereupon he abandoned his cell to the aforesaid bishops and determined to set out alone as a pilgrim to the northern part of Ireland.