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[From Proc IoMNH&ASoc vol 3] - part1
By J. J. KNEEN. 18 March, 1926.
In pre-Reformation times and for many years afterwards, the feast of the patron saint of a church or parish was observed by a religious service in the church, often of an elaborate character, and the feast was accompanied by a fair. Patron Day in a parish was an especial day for the entertainment of rela tives and friends. The duties to the saints being discouraged, the assembled crowd betook themselves to business and pleasure. Fairs mark, in many cases, the commemoration of a saint, and help, through the Calendars, to his identification, or, if the name be known, it sets a sure seal upon it.
There can be no doubt that, especially after the formation of parishes in the Island, the dedication day or patron would be observed in every parish in the Island. Indeed, these festivals were not confined to the patronal saints of the parishes, but were celebrated, even within recent times, at holy wells and near ancient churches which had fallen into decay for many a generation. At the Reformation, the religious service might be abolished, but nevertheless, the fair would be continued for matters of business. We have evidence that in one case, at least, the religious service outlasted the fair itself. At Keeill Pharick, in Kirk Marown, until about 60 years ago, the vicar of the parish read prayers within the walls of the ruined chapel on Ascension Day. The fair, which I shall mention later, was held on the same date, but disappeared after 1834.
The earliest records of Manx fairs are contained in a memorandum book which was in the possession of the late Rev. T. Talbot. These records are from 1730, to 1755 Feltham-1797-is the only historian who mentions them. In the memorandum book 23 of the more important fairs are mentioned, whilst Feltham gives a list of 43 fairs, with some interesting notes attached.
In connection with the open-air Tynwald Courts, an assembly of the people was also held, which was always begun by a religious service in a church near the place of assembly, and held on a day which was within the octave of the patron saint to whom the church was dedicated. After the religious service and promulgation ceremony was over, the people betook themselves to the fair ground, where they indulged in dancing and amusements, and where live stock and all kinds of commodities were offered for sale. Among the goods sold Feltham mentions: ' Linen and woollen cloths, stuffs, hats, wooden vessels, fishing nets, cattle, etc.' The following notes by Feltham are also of interest: ' The fairs, which are not infested with sharpers, showmen, etc., as in England, serve to enliven the friendship of different parts, and the assemblies, races, etc., that originate from them afford an opportunity of a mutual association of the northern beaux and belles with the southern.' He also says that ' dancing is a favourite pursuit, and particularly at fair-times.'
In the first part of my paper I mentioned our earliest record of the Tynwald Convention in 1237, in celebration of the great harvest festival of Sauin. Our next records are found in the Manx Statutes. I shall quote some of the earliest:-' The Court of all the Tennants and Commons of Man, holden at . Kirk Michaell, upon the Hill of Reneurling, . . the Tuesday next after the Feast of St. Bartholomew, in the Year of our Lord God 1422.' The Church of St. Bartholomew, near which the fair-ground must have been, has now, along with itschurchyard, disappeared through erosion. Fortunately, the Manx name of the church, Keeill Pharlane, ' Bartholomew's Church,' has been preserved.
' A Court of all the Commons of Mann, holden at Tinwald . . . upon Thursday next after the feast of St. Mary, in the Year of our Lord God 1429.' We are also fortunate in having the name of this church preserved in Ballakilmurrey, ' farm of St. Mary's Church,' not far distant from Tynwald Hill.
In connection with the Court I have just mentioned, allusion is made to ' the last Tynwald holden at Killabane.' This Court must have been held within the octave of St. Abban, whose dedication date was March 16th, the Annunciation being March 25th, so that St. Mary's fair-and Court-was held approximately ten days after St. Abban's.
' In the Vigil of your Lady St. Mary, A.D. 1422, att the Castle of Rushen.' The present Grammar School was the old church of St. Mary, and probably the fair ground was the present market place.
We have many records in the Statutes of Midsummer Fair being held at St. John's on John the Baptist's Day, June 24th, and after the alteration of the Calendar, July 5th, on which date it is still held. The earliest record is June 24th, 1594.
' Memorandum, the 13th Day of July, 1577.-That all the whole Customes which were by my Lord his Commandment put in writing by his two Deemsters, were proclaimed to be holden for Law att the Tynwald Day at St. John's Chappell, the Day and Year above written.' This date was Laa'l Carmane, or St. German's Day, and the fair has only recently ceased to exist. Feltham records that it was held at Peel Cross, which probably stood in the market place.
' At Castletown, the 12th June, 1610.-It is agreed unto by the Lieutenant, Officers, Deemsters, and Twenty-four Keyes, that after Midsomer Day next noe Tinwald shall be holden in this Isle upon the Lord's Day, but as oft as the Feast of St. John Baptist shall fall upon the Sabbath, the Tinwald and the Faire then shall be kept upon the Day next following; and in like manner all other Faires and Markets throughout the year shall be transferred till Munday as oft as the Fair Dayes fall out upon the Lord's Day, and this to be proclaimed at the next Tinwald.' This needs no comment, as it is evident that it was not unusual to hold fairs on Sunday previous to this date.
Many of the old Celtic saints were superimposed by Biblical ones, which probably tool, place after the Reformation. Thus St. Columba's Fair, June 9th, was shifted to St. Barnabas' Day, June 11th, and this had actually taken place as early as 1737, when it is styled St. Barnabas' Fair. St. Finnian's Fair, Dec. 12th, or, after the alteration of the style, Dec. 23rd, to St. Thomas' Day, Dec. 21st; St. Ronan's Fair, February 7th, to Candlemass, February 2nd; St. Sanctan's Fair, May 9th, to Whit Monday, which, though movable, would sometimes include it. I shall note other changes as I proceed.
Strang Fair was held near the main road, just north of the village, and it is significant that immediately to the eastward was an ancient church which has now disappeared, and the name of the patron saint has also been lost. A short distance to the south-east is the fort of Castle Ward, anciently called Knock-y-troddan. This fair was held on New Year's Day, Jan. 1st; our earliest record is for the year 1816, and it was discontinued after 1834. New Year's Day was called in Manx Laa'n Ollick beg, ' lesser Christmas Day.'
On January 5th a fair was held on the ancient fair ground at St. Mark's. This was called the Fiddlers' Fair, and we know it to have been very old, for we have records of it for the years 1732 and 1733. Jan. 5th is the eve of the Epiphany, and on the following day a festival was held in commemoration of the Manifestation of Christ to the three Magi, or Wise Men of the East. The early Christians also celebrated Christ's baptism on this day. The 6th January was called in Manx, Laa'l Chibbyrt Tushley, ' the feast-day of the fount of knowledge,' or Laa'l Chibbyri Ushley, ' the feast of the water fount.' The name is certainly of Pagan origin, but I cannot find that there was any particular veneration given to wells and fountains on this day in Man, at all events not in recent times. On some parts of the Continent, however, wells and waters were blessed by the priests on the Epiphany, and the people dipped their children in the waters, washed themselves in it, and carried some home as a future specific against diseases. This day was also called in Manx Laa Giense, ' revel day,' and a game was played called ' Cutting off the Fiddlers' Head,' which was probably played at the fair and gave it the name of the Fiddlers' Fair.
On Jan. 12th a fair was held at Greeba, our earliest record of which is for the year 1816, and it disappeared after 1834. We don't know whether this was an old fair or not, and it may be merely a coincidence that the fair was held on the eve of the feast of St. Mochonna of Inis-Patrick, a Manx saint who was venerated on Jan. 13th. An interesting article concerning the Shrine of Mochonna-or Dochonna-by Mr. P. M. C. Kermode will be found in the Proceedings of this Society. A facsimile of the shrine may now be seen in the Museum.
The next fair was held at Kirk Marown, and the fair ground adjoins the ancient parish church. This fair was latterly held on February 2nd, Candlemas or the Purification of the Virgin Mary, called in Manx Laa'l Moirrey ny gainle, ' Mary's feastday of the Candles.' The parish of Kirk Marown-Skyll Marooney in Manx-was dedicated to St. Ronan of Lismore Mochada (in County Waterford), who was known in Manx as Marooney, Latinized Runius, and Englished Marown. The first syllable ma- or mo- is a honorific prefix and exactly equivalent to the prefixes ma- and mon- in the French words madame, ' my lady,' and monsieur, ' my lord.' St. Ronan's dedication date was February 7th, and it is evident that Candlemas, February 2nd, was substituted in place of Ronan's dedication date. This is not an isolated instance of this substitution, as I shall show later, but whether these changes took place prior or subsequent to the Reformation it is now impossible to say. It may be safe to assume that these datal alterations took place after the Reformation, for which two theories may be advanced. After the Reformation the old Celtic saints were regarded by the Protestants with suspicion, and most of them were not given a place on the Reformed Church calendar, although many of them still appear on the Roman Catholic calendar. It is also possible that many of the Celtic saints were forgotten in the course of time, specially in Mann, where intercourse with Ireland had been severed at an early period. Kirk Marown Fair is mentioned by Feltham in 1797. It was transferred to Greeba in 1835, on the abolition of the latter fair, and was continued to within recent times.
St. Bride's Fair was held at Kirk Bride on St. Bridget's Day, February 1st, after the alteration of the style, February 12th. This was the patronal fair, the parish being dedicated to St. Bridget of Kildare. This fair is mentioned by Feltham in 1797, and it continued to be held until recently. The Manx name of the parish is Skyll Vridey.
This fair was held on St. Dorothy's Day, February 6th, at Poolvash, but was later transferred to Shrove Tuesday. It is mentioned by Felthaln in 1797, and ceased to exist after 1834. St. Dorothy was a Roman saint, and she is not mentioned in the Irish Martyrologies, but is found in the Scottish calendars.
Periwinkle Fair, the name by which it was generally known, was held on Balladoole estate, near an ancient church set down on the maps as Keeill Vael, and translated Michael's Church. It is possible, however, that the correct name in Gaelic was Cill Dhiorbhail, ' Dorothy's church,' and that vael is a worn down form of the Gaelic, for the approximate pronunciation of the name would be Keeill Yorvael, which we should expect to find as the modern representative in Manx. The chief articles of trade brought forward at Periwinkle Fair to attract visitors were periwinkles and gingerbread, which were probably eaten separately. There were also on show cattle; and, most particularly, ponies of the ancient breed. The rocky shore of this neighbourhood abounds with periwinkles at this season of the year, but I cannot find that St. Dorothy had any special predilection for these delicacies. The consumption of this shell-fish was probably-in later times-a reminder of the great fast of Lent. Shrove Tuesday is called Oie Innyd in Manx, and the following day, Ash Wednesday, Laa Innyd, meaning respectively the Eve and the Day of Shrovetide. It is interesting to note the origin of the Manx Innyd, from Irish Inid, Old Irish Ina; being a contraction of the Latin initium, ' beginning.' Thus Inilium Quadragesinice, ' the beginning of the forty,' i.e., Lent, became in Irish Init Corgais, in Manx Innyd Kargys, simply meaning the beginning of Lent. Now Innyd translates ' Shrovetide,' and Kargys ' Lent.' Ancient Ireland borrowed most of her ecclesiastical terms from Rome.
The church in Baldwin, Kirk Braddan, now known as St. Luke's, was built upon the site of an ancient ecclesiastical edifice called Keeill Abban, ' Abban's church.' Under date March 16th we find this saint recorded in the Calendar of Œngus, as follows: ' Abban i feil etsechta again mic hui chormaic dolaignib, ' Abban, i.e., feast of the death of Abban, son of O'Cormac of Leinster.'
This dedication carries us back to a period anterior to the coming of the Norsemen-indeed, many of our dedications are equally old-and it is probable that the usage of the site for ceremonial purposes pre-dates Christianity itself. We cannot say why this particular site was chosen, but it is probable that some well in the neighbourhood was venerated by our Pagan ancestors, near the site of which the early Christian missionaries raised a sacred edifice.
Baldwin Fair, latterly held on Ash Wednesday, would be formerly held on St. Abban's Day, March 16th. Our earliest record of this far is found in the Manx Statutes for the year 1429, and it is again mentioned by Feltham in 1797. It was discontinued after 1834. We thus have a record of unbroken continuity for over 400 years.
St. Abban's Church was near the site of a moot hill, where a Tynwald Court-to which I have already alluded- was held in 1429 by John Walton, Lieutenant of Mann. Algare, the name of the estate upon which the Tynwald Hill was situated, is interesting because it is one of our pre-Scandinavian names, and records the fact that the Manx open-air Court was a Celtic institution, which the Norsemen perpetuated for the reason that they were acquainted with the same custom in their own homeland; indeed, it is probable that in early times the custom obtained over the greater part of Europe. Irish history and Irish place-names show that the open-air Court was the usual procedure in ancient Ireland, and it is to Ireland that we must look for the origin of the Manx Tynwald, although the latter name is Norse. Algare (Ir. Ealgar) means ' a place of justice.' In County Roscommon, Ireland, we find Drumalagagh (Druim Ealgach), ' ridge of justice,' which is now Englished into ' Mount Equity.'
In relation to this name, Prof. Joyce says: ' Perhaps we may be permitted to conjecture that in old times some celebrated brehons (judges) lived there; and, if this were so, the present name would be singuarly appropriate.' The old name of the estate adjoining Algare was Baldall Brew (now Ballabrew), and, as the surname Brew is not found in the parish of Kirk Braddan, even in our earliest records, it is possible that the name postulates the Manx briw, ' a judge or deemster.'
This fair was held at Cross Four Ways on St. Matthias' Day, February 24th; Laa'l Mian, in Manx. The Letar brecc (the speckled book) has the following entry: Madian intaspol i madian aspal in ierusalem sepultus est et traian rosmarb he, ' Matthias the Apostle, i.e., Madian the Apostle was buried in Jerusalem, and Trajan slew him.' This fair is mentioned by Feltham in 1797 and was last held in 1834. It is almost certain that there was formerly a church dedicated to St. Matthias in the neighbourhood of Cross Four Ways.
We only find one record of this fair on St. Gregory's Day, March 12th, 1748. He is recorded in the Calendar of Œngus as: Grigoir ruama rolainn, ' vehement Gregory of Rome.' An ancient chronicle says that ' this Gregory bequeathed his body to be put into a coffer on the Tiber, with an ounce of gold on his breast. God sent the body to Arran, and the strand (tracht) on which it floated is called after Gregory, and his relics are there.' It is probable that a church dedicated to St. Gregory once existed in the parish of Kirk Michael, where the fair was held. There are the sites and ruins of several keeills in the parish, but owing to the lack of documentary evidence it is impossible to identify any of these as Keeill Gregor.
The ancient parish church was on St. Patrick's Isle, and the patron fair was held in Peel on St. Patrick's Day, March 17th. We Have records of this fair for the years 1732, 1733, 1741, and 1742. The ruins of St. Patrick's Church are still in a fair state of preservation, and Convocations were held in it as late as the 18th century. There were two parishes dedicated to St. Patrick, Kirk Patrick of the Peel and Kirk Patrick of Jurby. Mx., Skyll Paarick y Pheeley). The present parish church-since rebuilt-was erected, c. 1710, near an ancient ecclesiastical site. This fair was transferred to St. John's in 1835.
Under date March 17th, we read in the Calendar of Œngus Apstal herenn huaige patraic comeit mile rop ditin art ruaige, ' apostle of virginal Ireland, Patrick, guard of thousands, be a protection of our misery.'
Another fair was held in the parish on March 28th, which was also St. Patrick's Day, according to the new style calendar, i.e., 11 days after the 17th. Both fairs are recorded by Feltham in 1797, so it is possible that this fair was originally dedicated to a saint the name of whom is now lost. As already stated, the present parish church is built near the site of a religious house which must have been formerly of some importance, for it is specifically mentioned in the charter of Thomas, Earl of Derby, in 1505, and we find an entry in the Manorial Roll of 1703, to the following effect: ' Reserving the rights of the Clergy 4s. rent, called Glan Keel Croaw, being referred to be tried by law.' This church was on the treen of Rallamore, which, as shown by a Bull of Pope Gregory the IX, in 1231, was at that time part of the Bishop's Barony. various forms of this church name are found: 1505, Ecclesia Santo Crore. 18th century entries in the Diocesan Registry, Keel Crure, Manx Statutes, 1710, Kill Croo, and on the maps, Keeill Crooh or Cragh. The earlier forms point to the Irish cruinither, ' a priest ' : so that, as it stands, the name simply means ' priest's church.' Whether the edifice was used as a centre of training for the priesthood, or was dedicated to a priest the surname of whom is now lost, it is impossible to say.
This fair was held on March 25th, the Feast of the Annunciation of the Virgin Mary; in Manx; Laa'l Moirrey ny Sansh.
It was latterly held at Cornaa Bridge, and Keeill Woirrey, or St. Mary's Church, the holy edifice with which it was connected, was further up the Cornaa Valley, where the fair was undubtedly held in early times. After 1826 it was transferred to Ramsey, and discontinued after 1834.
The palish of Jurby was dedicated to St. Patrick, and was anciently called Kirk Patrick of Jurby; in Manx: Skyll Paarick Yurby. If the fair had been held on March 17th, the anniversary of the saint's death, it would have clashed with that held in Kirk Patrick of the Peel, so the patron fair was held on April 5th, the anniversary of St. Patrick's first baptism in Ireland. In the Calendar of Œngus, under the date April 5th, we find: Baithes patraic primda i sinell mac findchada dohúib garrchon ise cétduine robaist patraic inherinn he, ' excellent Patrick's .baptism, i.e., Sinell son of Finchad of the Ui-Garrchon, he is the first person whom Patrick baptised in treland.' April 5th was also the date of the Annunciation of the Virgin Mary (in Manx: Laa'l Moirrey ny Sansh), so the fair in later times would naturally become associated with that saint.
We have only one record of this fair, heldon April 6th, 1733. The parish was dedicated to Christ or the Holy Trinity (Mx. Skyll Chreest Rushen), and the patronal fair was apparently held within the octave of Easter Day, commemorating Christ's Resurrection. This fair is not recorded by Feltham, but as he states that ' some of these fairs are well attended, but others are quite neglected,' it is probable that he included this ones he did several others-among those which were not worthy of mention. This was the only fair held in the parish of which we have any record, but there must have been several in early times.
We have a record of this fair in 1802. This is the eve of St. Martin of Tours' feast in Rome, celebrated on 10th April. The fair was held in Douglas on the 19th April. CEngus the Culdee records the feast as follows : Feil iruaim i inanõir mdrtain, ' a feast in Rome, i.e., in honour of Martin.' I have mentioned St. Martin's Church in Douglas in the first part of my paper, there was also an ancient church in Kirk Gonchan dedicated to the same saint, from which the estate of Ballakilma.rtin (' farm of Martin's church ') takes its name.
This fair was held on St. George's Day, April 23rd, at Ballacleator Gate, Kirk Andreas, but it does not seem to have been an ancient fair, for it was apparently not instituted until 1813, and discontinued after 1834. In 1813 King George III had been on the throne 53 years, so that not only was the Patron Saint of England honoured, but a compliment also paid to the reigning monarch.
Held at Ballasalla, Kirk Malew, on St. Mark's Day, April 25th. Laa'l Markys yn Sushtallagh, ' Feast-day of Mark the Evangelist,' in Manx. This fair is mentioned by Feltham in 1797. An old church formerly stood about 433 yards E.S.E. of St. Mark's Church, which may have been dedicated to St. Mark, and this fair may have been held near this site in early times.
Held at Ballavarkish, Kirk Bride, on St. Mark's Day. The old church here, k'eeill Varkish, is now entirely gone. There was also a well called Chibbyr Vorkysh, ' Mark's well.' This fair is mentioned by Feltham and was held up to 1834. After the alteration of the style, held on May 6th, eleven days after April 25th.
This fair was held at Castletown, latterly on the 2nd Tuesday in May. It is certain that it was originally a dedication to St. Mary, to whom the old church-now a grammar school-was dedicated. May ~rd was the anniversary of St. Mary's I!reat feast at Rome. This fair is mentioned by Feltham, and disappeared after 1821. v. St. Mary's Fair, Ballaugh.
Held at St. Mark's, Kirk Malew, on May 12th. We have a. record of this fair for the vear 1741, twelve vears prior to the alteration of the style of calendar, so it could not have represented a dedication to the summer festival of Beltane. Under May 18th the Calendar of CEngus records: Feil mairc i euangelista, etc. . . . i feria in anoiratstail do, ' feast of N,Tark, i.e., an evangelist . . . i.e., a feast in honour of an apostle was paid to him.' Probably the reason for the transference of this ancient fair from May 18th to May 12th was the fact that on the former date a very important fair was held at St. John's, known as the Great Court Fair. v. St 11!larh's Fair, Ballasalla, Kirk Malew.
This fair was latterly held on May 15th at Ballaugh. There was a little chapel on the Bishop's demesne which has now disappeared, latterly known as Cabbal Rhullicl ey, apparently meaning ' chapel of the cemetery,' which must obviously be a misinterpretation, as all these ecclesiastical houses had cemeteries attached to them. We find the correct form, however, 1n a letter inserted in an Insular newspaper in 1826, when it is called Cabbal Ronican. This was an Irish saint who appears in the Martyrology of Donegal, under date May 3rd, as Roincheann. According to the New Style this would be May 14th, and there was a fair held in Ballaugh on May 15th, which seems to have been connected with the saint and chapel in question.
This fair, also known as the Great Court Fair, was held at St. John's on the 18th May, which day was called in Manx l.aa'1 Spillhin Souree, ' festival day of hospitals in summer.'
The chapel of St. John the Baptist at St. John's, Kirk German was connected in some remote way with the Hospitallers or the Order of St. John of Jerusalem. I may say here that we have no documentary evidence to prove this, but merely the evidence of place-names, and the fact that there were two days on the Manx Calendar dedicated to hospitals, one in May and the other in November, both held at St. John's. In the Manx Statutes we find that there was a Tynwald Court held on Laa'l Spillhin Souree at Castle Rushen in 1776, and one held on Laa'l Spillhin Geuree at St. John's in 1726. We have a record of the May fair for 1744, and both May and November fairs are recorded by Feltham in 1797. 'They were not held after 1834.
John de Courcy, who was a knight of St. John of Jerusalem, married Affirica, the daughter of King Godred III of Mann, who came to the throne in 1154, and it is possible that he influenced his brother-in-law, King Reginald I of Mann, to found an hospital in the neighbourhood of St. John's.
John de Courcy, Earl of Ulster, was descended from the Dukes or Lorraine. His ancestors came to England with the Conqueror. In order to fulfil a prophecy of Merlin, that a knight riding a white horse and carrying birds on his shield should subdue Ulster, he always appeared in that character.
*Oliver's 'Monumenta,' vol. 1, p. 166.
After conquering many counties in Ireland, he was finally taken prisoner and banished to France, where he died an exile A.D. 1210.'
King Reginald accompanied his brother-in-law, De Courcy, on several of his foraging expeditions to Ireland. In the year 1205- the ' Chronicle of Man ' informs us: ' John de Cursi, again recruiting his forces, assembled a large army, and took with him Reginald, King of the Isles, with nearly one hundred ships, to Ulster. When they landed at Strangford Bay they carelessly sat down before the Castle of Rath. Here they were overtaken by Walter de Lacy with a large army, and totally put to flight, from which time John de Cursi never recovered his estate.'
1t' In northern Ireland there were several churches and hospitals and a priory belonging to the Hospitallers. The Priory of St. John the Baptist, sometimes called ' the Priory of the English, belonged to the Order of the Cruciferi, under the rule of St. Augustine. The charter of this house, from John de Courcy, Rich. de Burgo, Stephen de Petreponte, Nicholas of Trym, Wm. FitzAlan, and Wm. de Mandeville, are preserved in a Patent Roll (1o Ed. III, p. 2, M. 35) of the town of London. In these it is variously called the Hospital of St. John the Baptist and the Hospital of St. John of the English.' ' The church of Thurstnynstone, now Ballytrustan, from lrosnan, a crutch, staff. The rectory of this parish was not rated in the Taxation, because it belonged to the Hospitallers, in whose possession it remained until the dissolution.' It may be noted here that we have four Ballatersons in Mann, all of which are near ecclesiastical sites and were ancient stafflands. Part of Ballaterson, in Kirk Maughold, is still called the Staff-land.
' In the parish of Kilclief, N.W. of the church, which. occupies the original site, is a tract of land belonging to the Archdeaconry, part of which was known as Spittle Quarter, and a. plot is still called the ' Spital-field, which, within living memory, contained some vestiges of an ancient building. These were the remains of an hospital of lepers, which was standing there in the 14th century.'
' The rectory of Rathmullin parish being appropriate to the Hospitallens was exempt from taxation, according to the,terms of Pope Nicholas IV's Bull. John Ramson was the last Prior of St. John of Jerusalem in Ireland. The chapel was called ' Capella de Sancto Johanne Jerusalemitano.' 'i• Reeve's ' Eceles. Antiq."
' The rectory of Kirkastell, now Carncastle, parish belonged to the Hospitallers, and therefore was not taxed. In 1213 rope Innocent III confirmed to the Hospitallers the enjoyment .of the church of St. John the Evangelist in Craffery. The lands of Castle-bay, otherwise Johnstown, formerly belonged to the Hospitallers.'
It will thus be seen that this Order was strongly established in Ulster, and I hope that some document may yet come to light: which will help to solve the problem which confronts us, as to whether there was a branch in Mann.
There is a place called Boayl y Spital, ' the place of the hospital ' in Peel, which was probably originally freehold, as it belonged to the Bishop's Barony in ancient times. This place is mentioned in the Manorial Roll of 1703 as Boal y Spital. In the ecclesiastical records in relation to Peel Grammar School it is recorded that on the 25th April (St. Mark's Day), 1764, at an Ecclesiastical Court, ' it was unanimously resolved by the Bishop and 24 Keys that the principal of a fund, together with the interest accrued thereon, be forthwith paid and settled in or near the town of Peel in that plot or parcel of land called Bwoale y Spittall, which Mr. George Moore lately purchased from James Cowell, and that a proper schoolhouse and other necessary accommodations be forthwith erected for the reception of a proper master, that the intention of the worthy donor be carried into execution. At which meeting it was also agreed by the Trustees of the Mathematical School that it should be erected immediately adjoining to the said proposed building for the Grammar School.' In the Diocesan Registry of 1740 we find this place again recorded as Boal a Spittle.
Olave II of Mann granted to the Canons of Candida Casa the bosnital of Ballacgniba-later the treen of Greeba--which eventually reverted to the king, but this land did not belong to the Hospitallers.
Only the patronal fair is recorded in this parish. Kirk Santan was dedicated to St. Sanctan, who was honoured on May (),th, O.S., May loth N.S. We have an early record of it for May 21st, 1755; two years after the alteration of the Calendar. The following entry occurs in the Calendar of Cl-nr;us : Epscop santan [also: sanclain] sochla,' ' famous bishop Sanetan.' He was bishop of Cell da les, ' the church of the two forts,' which has not been identified. The fair was latterly held on Whit Monday, in Manx Jylune Kingeesh, near the Brown Cow Inn, on the treen of Knockalaughan, but, like all patronal fairs, it must have been formerly held near the parish church. It is mentioned by Feltham in 1777. In Manx the parish is called Skyll Sondane,
we have two records of this fair, held at Douglas in the years 1733 and 1754, and it is mentioned by _Feltham. It apparently ceased to exist at an early date, as 1t 1s not recorded 1n our earliest almanacks, beginning in i8o8. The saint to whom the parish of Kirk Braddan was dedicated was St. Brenainn of Clonfert, who was revered on May 16th. In the Calendar of CEngus he is noticed as follows: Togairm brenainn chluana isin wbithlaith nzbuadig,' the calling of Brenainn of Cluain into the eternal, victorious kingdom.' In the Scottish Calendar of Saints he is mentioned as Brandon, Abbot and Confessor, May 16tH, A.D. 577. He baptised and taught Machutus (v. Maughold). In a Brussels M.S. Life of the Saints we find the following insertion: ' He (Brenainn) said to his brethren : : ' Let us go into the regions of the Mananee, for that land requires us.' The Manx fair was held on the 24th of May. In Kilbirnie, Scotland, Brennan's Fair was held on May 28th, and in the other parts of Scotland on May 2nd. The various forms of the name found in Mann axe: 1291, Bradan; 1595 Brandon; 1648, Braden; 1700, Braddan, Brandin, and Brendin.
This fair was held at Kirk Marown, near a little church called Keeill Pharick, 'Patrick's church.' Probably the fair was originally held in honour of the patron of this church (v. Jurby), but was afterwards transferred to Holy Thursday, Jyrdain Frastal, in Manx. The ruins of the little keeill may still be seen on the quarterland of Ballafreer. I have already stated that the patron ritual was kept up here after the fair had disappeared; this is very remarkable, and the only instance of its kind in our Insular records. There is a legend current in the neighbourhood that Saint Patrick's toe, whilst passing through a field adjoining the churchyard, was pierced by a thorn, whereupon he cursed the field, and said: ' Mayest thou nevermore grow aught but thistles.' This curse is said to have been fulfilled, for the field has never been cultivated within living memory.
The patronal saint was Christopher, but he was better known in Ireland under his Gaelic name, Conchenn, meaning ' doghead ' or ' wolf-head.' In the Greek churches St. Christopher was usually depicted with the head of a dog or wolf, like an Egyptian divinity, but no satisfactory explanation of this peculiarity has yet been advanced. It is very remarkable that on several Runic monuments at Conchan church beings of this kind are depicted, one of them with a human body and a dog or wolf's head; but whether the artists intended these as a portrayal of the patron saint I shall leave more able judges than I to decide. St. Christopher was commemorated on April 28th, but latterly this fair was held -on Holy Thursday. It is mentioned by Feltham in 1798 and was not held after 1834. The parish of Kirk Conchan is called Skyll Connaghyn in Manx.
Was held at the Lhen in Kirk Andreas on Whit Monday. We have no record of it until 1814, and the last was held in 834. It is possible, however, that it had been held prior to 1814, for sometimes we find these fairs suspended for several years and then revived. The fair was held on a parcel of freehold land at the mouth of the Lhen, and the adjoining quarterland is called Ballacolum, which suggests the dedication of a church to Colum Killey, or Columba. If there ever were any church here it has long disappeared, and even the name of the quarterland, Ballacolum, does not occur early, so that the dedication of this fair to St. Columba must, for the present, remain in doubt. A writer in an Insular newspaper, 1n 1826, mentions a Keeill Colunz Killey on the West Nappin, Jurby. The dedication of this eccesiastical house, however, was to St. Cecilia, whom I shall mention later. It is possible that the writer had got the localities confused, as he had been off the Island for some time,
Feltham mentions another fair held in Douglas in May, but as he doesn't give the day it is difficult to link it with any particular festival. It is probable that it was connected with the church of St. Mary, which stood near the market place, close to the site of old St. Matthew's church, now demolished. May 3rd O.S., May 14th N.S., was Mary the Virgin's great feast.
The parish of Kirk Christ or Holy Trinity, Lezayre, Nas dedicated to Christ or the Holy Trinity. The patronal 'air was held latterly on Sulby Claddagh on the Tuesday after Trinity Sunday. We have early records of this fair dating from 1706, and ~t is mentioned by Feltham. The latter says that this parish ' has two fairs, both held at Sulby Claddagh. These fairs used to be held near the church, but (at the instance of the Rev. Mr. Curghey) for these fifty years past been held as above, which is about four miles from Ramsey, under Primrose Hill, or, as it is called in Manks, Cronk Sham mark. The patron fair was held until recently. The parish is called Skyll Chreest ny Hayrey, ' Kirk Christ of the Ayre,' in Manx.
Since writing the foregoing I have aseertained that there was a keeill near the west end of Ballacolum. ~Old inhabitants of the then say that, in the old times, girls went there in search of beads. It was also started that a fisherman removed a font from here and used it as a barking-pot. The next time he went to sea the boat would not hold him, and his companions had to put him ashore.
St. Columba's dedication date was (O.S.) June 9th; (N.S.) June loth. The Calendar of CEngus, under June 9th, has tf.e following entry: Colunz cille caindlech, ' Columba lustro.is.' Colunz Cille mean3 ' dove of the church,' a pet name besto~v..d on this saint by his disciples. The Romans latinized Colain into Columba. As early as 1733 this fair had been handed over to St Barnabas, June 11th, and was actually referred to as St. Barnabas' Fair. It was latterly held on June 22nd ,St. Barnabas, N.S.), at Ballabeg. But in spite of this fact, the people of the parish never forgot Columba, and his day was known in Manx as Laa'l Colum Killey. Early records of this fair exist from 1733 to 1755, and it is noted by Feltham; 1797. It took place until recently, and has been revived to a certain extent of late years in the form of an agricultural show (v. Arbory).
This fair was held at Sulby, formerly at the parish church as recorded by Feltham, on Midsummer Day, June 24th. The day was dedicated to St. John the Baptist, and known as Laa'l Eoin in Manx. It was also called Trinaid veg, ' little Trinity.' The ruins of a little church now called Cabbal Ballameanagh are found in Kirk Christ, Lezayre, and Mr. P. M. C. Kermode records in the Arch. Sur., 4th report, IgI5, p, 7, ' that the people visited the keeill on St. John's Eve and watched at midnight.' It is probable that this church was dedicated to St. John the Baptist (Keeill Eoin), and that the fair held on that saint's day was originally held near this site. It was held within recent times, and was always held on the O.S. date, June 24th; St. John's Fair or Tynwald Fair, on the contrary, was transferred to the X.S. date after 1753.
Since writing this paper, the following very interesting particulars have been found, which may throw a light on the customs indulged in on St. John's Eve at Cabbal Ballameanagh. In Bishop Foster's visitation of 1634 the churchwardens of Kirk Christ, Lezayre, reply to one of the interrogatories as follows:
' Wee doe answeare to the q. thus: That there are noe beare or bulbatinges used in our pish. nor yett in the eountrie, nor noe unlawful pastimes, to the hindrance of Divine service, but at St. Joyn's tyme the whole countrie doe use to bourne candles at the Chapple, as for the rest we knowe of none.'
The following marginal note is written in another hand, evidently that of Bishop Foster: ' An Injunction Publique t) be published throughout ye whole Island to curse and restrayne this Superstition.'
As the churchwardens were replying to questions regarding their own parish, it is almost certain that the chapple referred to was the one at Ballameanagh, and probably the lights seen in later times was a reflection -of the candle burning of an earlier age, but what the significance of this ceremonial exactly was it is now difficult to say. The usage seemed to be more of a pagan nature than Christian, and may have been a relic of our sun-worshipping ancestors.
This is one of the few Manx fairs that still survive, and were it not that the Acts of Tynwald are promulgated on this day, it is probable that the fair would have long since disappeared. It is now held on July 5th (N.S.). Vide supra. 16th century records are found in the Manx Statutes. For possible connection with Order of St. John of Jerusalem v. fair on Laa'l Spitlhin.
This fair was held in Peel on Laa'l Ca.-mane, ' St. German's Day ' (O.S.), July r3th; (N.S.) July 24th. We have early records for the years 1737 and 1755, and Feltham records that it was held at Peel Cross. In the Manx Statutes we find that there was a Tynwald Court held at St. John's on July 13th, 1577. This Court was certainly held in conjunction with St. German's Fair, and it is only when we come down to later times that St. John's Day was usually adhered to. The fair was held in Pet i until recently. The parish is also dedicated to St. German and called Skyll Charmane in Manx.
St. Patrick's Isle--Inis Patrick-is partly in the parish of Kirk German and partly in Kirk Patrick, the cathedral of St. German being in the former parish and the Church of St. Patrick in the latter. The ancient parish church of St. Cxerman was probably on thf- site now occupied by the Cathedral, now in ruins. Some time previous to the '~ Reformation, we have no record of the exact date, a parish church was built in Peel, but dedicated to St. Peter, he being the most important Biblical saint whose dedication date was closest to that of St. Carmane, the date of the former being June 29th and the latter July 12th. As St. German's Cathedral was then . still in use, although no longer a. parish church, owing principally to the tact that the adjoining castle was one of the seats of the Derbys, the need of dedicating the new parish church to another saint will be apparent.
The identification of Carmane with any particular saint found in the Irish martyrologies is not easy., The earliest record of the saint we have is found in a Bull of Pope Gregory IX, dated 3oth July, 1231 . . . et ecclesianz calhedralem sancli Garmani, ' and the cathedral church of St. German (or Garman).' In the Roman Martyrologies, Germa.nus, Bishop of Auxerre, is commemorated on July 30th, and the fact that the Bull bears the same date is significant, seeing that it is addressed to Simon, then Bishop of Sodor and Mann. In the Martyrology of Donegal a German mac Guill, ' German, son of Goll,' is mentioned, and his dedication date is also July 30th.
The late A. W. Moore, in ' Manx Names,' was inclined to identify our Carmane with an Irish Coeman, but as there were at least thirteen Irish saints of that name, it is difficult to know which of them he had in mind. From a phonetic standpoint, however, it is,impossible to accept any of the Coemans as our Carmane. In the Martyrology of Donegal the spelling is uniformly Caomhan, the pronunciation of which is approxilnately Kevin or Keevin, as is also shown in Ard Cavan, the modern representative of CUngus' Ard Cõeman.
Our choice is apparently left between two saints, both beaiing the same name and having the same dedication date, but one being Irish and the other Roman. It is evident by the date on the 13th century Bull that the Vatican recognised St. German of Auxerre as the patron of St. German's Cathedral. In both Irish and Latin ' g ' had a guttural sound, not a sibilant one; and, therefore, German or Garman-with hard ' g ' -would be the pronunciation, and not Jerman, as at present. We may, therefore, assume, in the absence of further evidence, that St. German or Germanus of Auxerre, who has been accepted by Manx historians for a long time past, was the patron saint of Kirk German. St. Carmane was venerated in Mann on July 13th and St. German's dedication date was July 30th, but this slight variation is unimportant, as these dates usually vary in different countries
*In 1637 we find in the Diocesan Registry: Capella Scti. Petricle Holme, 'Chapel of St. Peter of Holme ' ; and earlier, in 1592-93, Liber Bangor et Sabal : Tem.phiøl. in lez Holme Town, ' temple in the Holm town ' (i.e., Peel). A piscina in the church is also an indication or its age.
This fair was held at Cross Four Ways, Kirk Malew, arid represented a dedication to the patron saint of the parish. It would be formerly held at the parish church, not far away.
In Ireland and Scotland, this saint-variously called Lit a, Luoc, Molua, Moluoc, etc.-was venerated on June 25th, and in Mann July 25th, one month later. The probable reason for this discrepancy in dates is the fact that Malew became confused with Lupus, a Gaulish saint, whose dedication date is July 2gth. The Calendar of CEngus has the following entry relating to Molua : Laanduoc a moluoc liss moir inalbain i cille delga in Adgal, ' with my-Luoc, i.e., my-luoc of Lismore in Scotland, i.e., Cell Delga in Ardgal.' A contributory factor to the confusion of the two saints in question was the similarity in sound of their names. This confusion dates back to the beginning of the 15th century. We have an early record of the fair for 1737, when it was held at Ballasalla. Feltham mentions it as being held at Cross Four Ways. The fair did not disappear until recently. Skyll Malew is the Manx name of the parish.
This fair is mentioned by Feltham and was held until recent times. In a note Feltham says: ' Maughold Fair was much resorted to before the establishment of one at Laxey, it is now but thinly attended ' ; he thus leaves the question in doubt as to whether Laxey Fair was an old established one. It is probable, however, that the fair was an ancient one, and represented a dedication to Lonan, the patron saint of the church and parish. The old parish church stands near the coast, about a mile north of Groudle, and the patron fair must have been formerly held here. The fair was held on August 5th, and Lonan, mac Laisre, whose dedication date was August 2nd, was probably the saint to whom the church and parish of Kirk Lonan were dedicated. There were several saints of this name, but Lonan mac Laisre's dedication date is the nearest to the date of the fair. The parish is named Skyll Lonan in Manx.
There were two days on the Manx Calendar dedicated to St. Maughold or Machutus : Laa'l Maghald loshee, ' Maughold's first feast day ' (O.S., July 31st), (N.S., August i ith), and Laa'l Maghald geuree, Maghald's feast day of winter (O.S. November 15th, N.S. November 26th).
Both fairs are mentioned by Feltham, and we have a record of the August fair for 1740. The August fair disappeared after 1830, but the November fair, held in Ramsey, survived until recently. In the Scottish Calendar of Saints, we find Machutus, Bishop and Confessor, Nov. 15, A.D. 565, and in the Martyrology of Donegal,. Machud Episcopus. Machutus and Machaldus are two Latinised forms of the Irish narre, the intrusive ' 1 ' in the latter form being a phonetic development caused by the shifting of the stress from the first syllable to the second syllable of the Latin form. Shorn -of the Latin suffix, we find the following forms: 1231, Maughald; c. 1376 Machut, 1515-1651 Maghald, Macut, Machut. It is difficult to assign any reason for the fact that two days were dedicated to St. Machud or Machut in Mann, but similar instances of two dedication dates are found. A fair was held in Logierait, in Athol, on the Feast of Macoit (Feil Macoit) on the 22nd August, which seems to point to the fact that there were also two days dedicated to this saint in Scotland.
The patronal fair was held on August 15th, the eve of the Virgin Mary's birth. The day was known as Laa'l Moirrey Toshee, ' Mary's chief feast day,' in Manx. The fair is recorded by Feltham, and was held within recent times. The parish of Ballaugh was dedicated to St. Mary, and was anciently called Kirk Mary of Ballaugh; in Manx, Skyll Moirrey Balley ny loghey. The old parish church and the modern one are dedicated to St. Mary.
In the Manx Exchequer Book of 1647, we find the following:--
The " petition of the Inhabitants of Ramsey for removing the Maughold Fair, etc., to Ramsey and two market days per week.
My Lord James in regard this business concerns the good of the people in general refers it to the consideration of the 24 Keys, who desire that Kirk Maughold Fair be not removed, but instead thereof Fair to be kept at Ramsey on St. Bartholomew and SS. Simon and Jade's Day. Which his Lordship confirms."
This is the only record we have of this St. Bartholomew's Fair in Ramsey, as it is not recorded by Feltham in 1797, exactly 15o years afterwards, nor is it recorded in any of our early almanacks. If it was an old fair which had been revived, it may have been connected with a Keeill Pharlane (Bartholomew's Church) somewhere in the neighbourhood. It 1s possible, however, that it was originally Yield some days after the festval of the Virgin Mary's birth (Laa'l Moirrey Toshee), Aug. 15th, as Ballure or Ramsey Chapel, not far out of Ramsey, is dedicated to that saint.
S.S. Simon and Jude's Fair mentioned in the foregoing petition is noted by Feltham and was, held until recently. If an old fair revived, it may have been dedicated to another saint. There is a quarterland in the treen of Grest called Ballacarbrew, in the Manorial Roll of 1648 Ballakerbra, which suggests the former existence of a Keeill Cairbre ('St. Cairbre's Church'). The latter saint's dedication date was October 11th (v. St. Cairbre's Fair).
This fair was held at Sulby on September 24th, and probably represented a dedication to Adamnan, who was venerated on September 23rd. The Calendar of Chngus speaks of this saint as follows: Doadomnan is assaloidlech loiden roir issu huasal soerad mbuan urban goidel, ' to Adamnan of Iona, whose troop is radiant, noble: Jesus granted the lasting liberation of the women of the Gael.' In a marginal note: Adonznan i ab ice coluim cille, ' Adamnan, i.e., Abbot of Colum Cilles Hi.' At the N.E.boundary of Kirk Christ, Lezayre Parish, there is a quarterland in the treen of Regaby, Kirk Andreas, called Ardonan, which, Mr P. M. C. Kermode thinks, may mean 'Adamnan's height.' The church was latterly known as Keeill Traie, ' shore church,' because it was on the shore of Malar Logh. Adamnan became, in later Irish, Adhamhan, with a pronunciation approximately onan or aunan, the first vowel being nasalised.
Held on St. Michael's Day (Laa'l Michal), Sept. 29th (v. Kirk Michael), at Ballasalla. Feltham records it as being held at the latter place, but in a Santan vicar's diary it is recorded as being held in Castletown in. 1754. This fair was held until recently. Probably it was originally held in connection with the keeill on St. Michael's Isle, the ruins of which are now under the care of the Ancient Monuments Trustees.
The patronal fair is held at Kirk Michael (Skyll Vichal) on the Feast of St. Michael the Archangel, Sept. 29th. The day is called Laa'l Michal in Manx. The official alteration of the Calendar from the Julian to the Gregorian took place in Mann in 1753, for on the 8th day of January in that year the Act regarding the alteration was passed by Tynwald and placed on the Statute Book; but the. fact that in 175o and 1751 Michaelmas fair was held on October loth (N.S.) instead of September loth (O.S.) shows that the alteration was anticipated and already in operation before it became law. This fair still exists.
This fair was held in Castletown on dates varying from October 3rd to October 15th. We have early records of it, held on the 15th, for the years 1732-33. It is not recorded by Feltham and disappeared after 1821. It is probable that this fair was another dedication to St. Michael the Archangel, or ,in extension of the St. Michael Fair, for we find that in some cases the fair was carried on for two or three days.
The parish of Kirk Arbory (Skyll Cairbre) was dedicated to two saints, Cairbre and Columba (v. St. Columba's Fair). The Cairbre to whom the parish was dedicated was St. Cairbre of Coleraine. Under date October 11th, we find the following entry in the calendar of CEngus the Culdee : Corpbri cula railhin ralh rigda coronzuir, ' Cairbre of Coleraine, royal grace as far as the big sea.' St. Cairbre's fair would be originally held near October 11th, the saint's dedication date, but was later transferred to St. Simon and St. Jude's Day, October 28th. his fair is recorded by Feltham and was held until recently.
Held at Kirk Michael on October 29th, one month after the patronal fair. The day was called Laa'l Michal beg, ' Michael's lesser feast day,' in Manx. We have a record of it for 1754, and it is recorded by Feltham. It was discontinued after 1834
St. Cecilia's dedication date was November 22nd, and in Mann she was venerated on November gth. The day was called in Manx Laa'l Kickle or Kial, ' Cecilia's feast day. This name was pronounced Kikilia in Latin, and was borrowed by Irish in that form. As is usually the case in Manx, the, final unstressed vowel dropped away, leaving. the form Kickle. In the Calendar of CEngus this saint is mentioned as follows Railh cori~macc nain,~,lech Cicilia cåin caindlechI ' to the angelic royal Son went Cecilia the fair and radiant.' The ruins of St. Cecilia's Chapel-called in an ecclesiastical document in 1749, ' St. Keyl's Chappell '-may still be seen on the farm of the West Nappin, Jurby, where the fair was held on Laa'l Kickle. The ruins are now under the care of the Ancient Monuments' Trustees. They owe their present state of preservation to the fact that the chapel was used as a schoolhouse :n the 18th century; for, in 1749, Thos. Clark, of the West Nappin, petitions Bishop Wilson that he may use St. Keyl's Chappell on his land as a schoolhouse, having put the chapel in repair at his own expense. The Bishop granted him permission. St. Cecilia's Fair 1s noted _by Feltham in 1795, and was held until 1834.
This fair was held at Colby, Kirk Arbory, on Laa'l Catreeney, St. Catherine's day, (O.S.) November 25th, N.S. December 6th. There was formerly a little church-Keeill Catreeney, and a well, Chibbyrt Catreeney, near the site where this fair was held, on the estate now known as Bell Abbey. The field on which the church stood is still known as Maghez Catreeney, ' Catherine's field.' The following curious distirh was formerly sung at the fair:
Kiark Catreeney marroo, kiark Catreeney marroo,
Gow's y kione as goyms ny cassyn, as vermayd ee fo'n thalloo.
' Catherine's hen is dead, Catherine's hen is dead,
Take thou the head and I'll take the feet, and we'll put her underground.'
If anyone got drunk at the fair, it was said that he bad plucked a feather out of St. Catherine's hen. I have not been able to trace the origin of this quaint distieh, but it is probably an echo of a legend connected with Catherine of Alexandria, to whom the keeill was dedicated. It was one of the customary Manx laws that Southside landlords had to bring a suit for possession before St. Catherine's Day, and the Northside landlords before St. Andrew's Day. St. Catherine's Fair noted by Feltham and was held until recently.
The patronal fair was held on St. Andrew's Day (O.S.), November 30th; N. S., December 11th. Laa'l Andreays in Manx. In a Latin marginal note in the Calendar of Cr-ngus we find, under November 30th: Andrias i apostolus traler Patri his sepultus est in Achaia in Patris, ' Andrew, i.e., the apostle, Peter's brother, is here buried in Achaia in the fatherland.' St. Andrew's Fair is noted by Feltham and was held until recently. Skyll Andreays is the Manx name of Kirk Andreas,
This saint's name is variously written Findia, Finnio, Finnen, Finden, Finnian and Fingan. His dedication date was (O.S.) December 121h, (N.S.) December 23rd. In the Calendar of CEngus, under date December 12th, we find Finnian Finn trem inmain cluana iraird adbad, ' Finnian fair, lovable root of vast Clonard.' In a marginal note: ' Finden, i.e., son of Teldub's descendant, abbot of Clonard, i.e., Finnian son of Finten.' The following is a translation of a Gaelic entry in the ' Martyrology of Donegal ' : ' Finnen, Abbot of Cluain Eraird in Meath, a doctor of wisdom, and tutor of the saints of Ireland in his time; for it was he that had three thousand saints at one school at Cluain Eraird, as is evident in his life, and it was out of them the twelve apostles of Erin were chosen, among whom were Colum Cille, Ciaran of Cluain, etc. He was of the race of Cealtchar, son of Uithechar, who is of the race of Ir, son of Milidh of Spain. The life of Ciaran of Cluain states that the twelve apostles o:f. Erin were at the school of Finnen. An ancient vellum book, in which is contained the Martyrology of Maelrudin, of Tamhlacht, and the list of saints of the same name, states that Finnen was, in his habits and life, like unto Paul the Apostle.' There were about fifteen Irish saints named Finnian, and 1t would have been difficult to say which of them had been venerated in Mann but for a combination of circumstances which conclusively proves that our Manx Fingan was the famous bishop of Clonard. Our first evidence 1s contained in an old Manx phrase in which his name and date of dedication is happily preserved. Archibald Cregeen, in his Manks Dictionary, has the followin~' : ' Oie'l Fingan, the night preceding St. Thomas Day, said to be the longest night in the year. Perhaps called f Ingan, because on that day people went to the cliffs to catch venison or mutton for Christmas. Proverb, Faaid mooar anoaney son Oie'l Fingan, .' a big sod of turf for Fingan's Eve.' ' From this entry 1t may be gathered that the people had forgotten the saint's name, and Cregeen sought to explain it through other channels, and, incidentally, added to our knowledge by relating an ancient custom which had not been previously mentioned by any historian. However, the meaning of Oie'l Fingan is obvious, i.e., ' Fingan's feast-eve.' Like many Celtic saints, Fingan had suffered displacement in Mann, and Thomas the Apostle had taken his place, which accounts for the slight discrepancy in dates, for St. Thomas' Day, December 21st, had been substituted for St. Fingan's Day, December 23rd (N.S.), and, therefore, St_ Fingan's Fair was latterly held in Ramsey on St. Thomas' Day. There was also a church in Kirk Christ, Lezayre, dedicated to St. Fingan, namely, Keeill Ingan, still perpetuated in the name of the estate Ballakillingan (Ir. Baile Cill Fhinnen). Fingan becomes Ingan by mutation caused by the genitive case. In Irish, this aspiration is denoted by placing a dot over the letter or by writing an ' h ' after it. 'F' aspirated in this manner is wholly suppressed. For example, we have the same aspiration in the Manx surname-Killip for an older Mac Ilip, ' Ilip ' being the aspirated form of ' Filip,' thus denoting the genitive case. We may be reasonably certain that the fair latterly held in Ramsey on St. Thomas' Day was anciently held near Ballakillingan within the octave cif St. Fingan's Day. This fair is mentioned by Feltham, and was discontinued after 1834.
This fair was held at Kirk Andreas on the feast of St. John the Evangelist, December 27th, called in Manx Laa'l Eoin syn Ollick, ' John's feast-day in the Christmas.' In the Calendar of (Engus, under December 27th, the following entry occurs in Latin: Iohannis apostolus el euangelista apud of fesam, ' John the Apostle and Evangelist at Ephesus.' This fair is recorded by Feltham, and was discontinued after 1834. No records now exist of the dedication of a church in this parish to St. John the Evangelist, but as the fair was an old one we may be reasonably certain that such a church did exist.
was connected with the celebration of the Feast of the Conception of the Virgin Mary, December 8th. Both the old church in Castletown-now a Grammar School-and Rushen Abbey were dedicated to the Virgin Mary.
The following Notes by Mr. Kermode on the above paper will be of interest :
It is important to bear in mind that in the Celtic Churchfrom beginning to end-there was no such thing as ' dedication ' in the sense developed slowly in the Catholic system, along with the worship of saints and the idea of guardian angels and patron saints.
The Celtic Church continued the original Christian practice of dedication to the Lord alone, taking over from Latin missionaries and teachers the word Dominicum in the sense of ' The Lord's House.' This, in Ireland and the Isle of Man, came to be pronounced Doonee, e.g., Knock y Doonee, ' Hill of the Lord's House (i.e., of the keeill near by). Feasts would, doubtless, be observed near later.
In naming individual buildings, also, they had their own system. First, giving the name of the actual founder of the building; secondly-if an offshoot from a monastery or larger mother church-the name of the founder of the latter, and so on. An interesting question is how far was this system followed in the Isle of Man?
The introduction of Apostles, Evangelists, and Bible Saints generally was due to the Catholic system, which probably began here in our local Columban church through the influence of the Northumbrian Angles.
The Scandinavian settlers, when they accepted Christianity, expressly followed the Angles and favoured the Catholic system. Among their contemporaries in Dublin there was bitter hostility between the Celtic and the Catholic Christians.
With this system memory of the early. Celtic saints gradually died, and those whose names were retained-were treated-like the rest-as guardian and patron saints, probably from early in the 11th century. Parishes in the Isle of Man, of course, were not formed earlier than the 12th century.
S. Mary, in some cases at all events, superseded, under the Catholic system, an older Celtic name. First the Virgin and, I think, the Archangel Michael, then the Apostles, the Evangelists, and other Bible saints, long before the Reformation.
Chibbyrl Tushley, of Keeill Tushley,. Bride.-But is it certain that the last word is not Ushley, 1n the sense of ' Holy Water.' ' Fount of Knowledge,' whether Pagan or Christian, does not seem likely.
.S. Dorothy.-A difficulty is that there seems otherwise to be no connection of this name with the Isle. of Man. My idea is that at a restoration in the 12th century-the old name being lost or not understood-there was an intentional dedication to Michael.
Marlin.-The Martin Keeill seems to indicate a connection with the early mission from Ninian's Candida Casa, Whithorn.
If Cabbal Ronican can be identified with Roincheann, it must be that he was specially connected either with our Patrick or our Columba mission, or in some other way associated with the Celtic Church in the Isle of Man
A difficulty about S. Christopher is to show how he was connected specially with the Isle of Man. The Scottish saint Congan of Turrif (I forget the exact name) might at all events have some close connection with Columba's mission.
S. John (p. 66).-The Cabbal, Ballameanagh, Lezayre, referred to by me, is in Glen Aldyn, not Sulby. Still, the Fair might have been originally held in Glen Aldvn and later removed for good reasons.
German.-The Papal Bull would naturally regard St. German of Auxerre as the intended patron saint, and Bishop Simon also would naturally have meant the same. There is, of course, a possibility that an older name (e.g., German MacGuill) had been known in the Isle of Man in some other connection, and so had .suggested this for the cathedral (13c.).
Malew would be certainly Luoc of Lismore. No doubt Rushen Abbey would have been pleased for the people to forget this Celtic Saint and substitute the orthodox and more imposing name of Lupus. The Ballavarkish inscription (8th c.) has a form of the same popular Celtic name in Lugriprobably an abbot or priest who served that keeill.
In the case of the early Celtic saints, it should be possible to show some reason-or, at least, a probable reason-for the connection of their names with the Isle of Man in particular. They were certainly not taken haphazard
Possibly the above Notes may suggest something worthy of consideration.
The following tradition concerning Keeill Pharick, on the Estate of Ballafreer, Marown, is copied from an old paper of the last century, in the possession of the Rev. A. E. Clarke : -
' As Saint Patrick pass'd through the If lat of our ffarm, east side of the haggard, it is said that a briar caught hold of his foot and tore some of the foot and stocking, so that he was a little passionate, and said :
Let not this field produce any kind of grain that will make a man drunk, that he may be sober to avoid thy briars and to take care to keep his feet from thy dented prickles.'
' This was about the year 444.
' He at that time was going with disciple Saint German to appoint a place to build a chappel there, which said chappel was built there, and the ruins of it remayne to this day.
' The Parson of the Parish in former times read prayers in some of these chappes upon Ascension Day, but now it is obsolete.'
It is not stated where this copy of the MS. referred to came from. It was apparently written by the Rev. Mr. Kewley, of Ballafreer.
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Any comments, errors or omissions gratefully received
The Editor |
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