DUGGANS OF GALWAY - THEIR ANCIENT ORIGINS

by Eugene Duggan

It was not until about the tenth century that the term 'Clan' came into being and more or less coincided with the introduction of surnames. The political groupings of peoples before this are usually referred to as septs or dynasties and traced their ancestry back to a person whom they regarded as having founded the sept, for instance the Connacha descendants of Conn and who later, because of expansion of numbers, broke up into the various clans, i.e. O'Connors, McDermotts and O'Flahertys. The same applied to Uí Máine, they became O'Kellys, O'Donnellans and O'Maddens. I hope that this explanation of the political and family groups as they existed in the early part of the following history of the Ó Dubhagáins will give you a greater understanding of their genealogy.

THE SOGAIN

THE SOGAIN IN RELIGION

St. Jarlath of Tuam brought the Christian faith to the Sogain about the 5th or 6th century and soon some Sogain men were distinguishing themselves in their newfound religion. The Féilire of Oenguis, or Calendar of Oenguis, records the 12th February as :he feast day of Mo Diuit, Bishop of Cell Mo Diuit in Sogain. Thanks to Martin Clarke's map, I was able to locate Cell Mo Diuit at Mount Hazel in the Parish of Ballymacward. Also mentioned in association with Mo Diuit is Dubhhan, and I have located Cill Dughain, now Killooaun also in the parish of Balymacward. The patron saint of Cell Mo Diuit is given as St. Simplex and his feast day is the 29th July.

The "Oxford Dictionary of Saints" by David Hugh Farmer (courtesy of the Redemptorist College in Esker) quotes the Martyrology of Jerome which says that Simplicius and Faustinus were brothers, put to death for refusing to sacrifice to the pagan gods. Their martyrdoms took place at Rome on the road to Porto about the year 304 A.D. In 1868, the cemetery of Gencrosa was discovered beside this road. It had a small church dating from the time of Damascus, and contained contemporary frescos and inscriptions. These list the martyrs as above. The relics of these martyrs were transferred to the basilica of St. Mary major. Feast day 29th July.

It may seem strange that an almost unknown Roman Saint would be taken as a patron. But Catalogus Sanctorum Hiberniae (Catalogue of the Saints of Ireland) arranges the early Irish Saints into three classes. The First Order, which is described as 'most holy', consists of those who received their orders from St. Patrick. The Second Order were described as 'very holy' and were known as the Ancharites or Céilí Dé (Companions of God). The Third Order were described as 'merely holy'. The Ceilí Dé lived according to the Rule of Colm Cille, which laid down 'that he labours unto sweat and prays till tears are loosed, while his steady perseverance gains white martyrdom, he must be prepared for red martyrdom (martyrdom of blood)!'. It is more than likely that Mo Diuit took the martyr Simplex as his patron and inspiration. I do not know if there was or is any devotion to St. Simplex in Ballymacward in recent times.

Another saint of Sogain stock listed in the Féilire of Oenguis, under 8th March, is Cuindles. It says:- "Ór (pray for) Connindles of Cell Conainn in Sogain in Connaught, at Essa Mac n'Éire he is". It states that he was christened Conna but his mother added 'ail' to his name, 'ail' being a Gaelic endearment. The Féilire also says that his mother was a sister of St. Senán of Inis Chártaigh (Scattery Island). Cuindles went on to become Abbot of Clonmacnoise. He died in 724 A.D. and a stone memorial slab bearing the inscription "Ór ar Chuindies" (Pray for Cuinndles) as well as a sculptured Celtic or wheel cross can be seen at Clonmacnoise. "At Essa mac nÉirc he is" poses a bit of a puzzle, as Essa Mac nÉirc is inter- preted as Assylin in Boyle, Co. Roscommon. I can only guess that maybe he is buried there. Cell Conainn is also a bit of a conundrum, as I can not locate it anywhere in Co. Galway. Some historian say that it is Cill Commedan in Aughrirn, while tradition in the Kilconnell area has it that a female missionary called Connaine started missionary work around that area, that she was a sister of St. Senán and that it was really she who was responsible for the first monastic settlement at Kilconnell. It is possible that, in interpreting the mediaeval Gaelic of the Féilire of Oenguis, it may be that some confusion arose and that the name Connaine was given to St. Connindles' mother rather than himself and that St. Connaine was really the saint mentioned above, St. Connindles. It is also possible that Tiaquin, a town- land in the parish of Monivea could have connection with St. Connindles, as it is an anglicisation of 'Teach Deacoinne' which could be interpreted as 'Church of Coinne' or 'Tigh dá Coinne' (House of Coinne).

Another saint of the Sogain was Iomar, the founder of Killiomor Sogain or Killimor-sugane which corresponds to the modern Killaghawn in Ballymacward parish. It is said that, after setting up his monastery at Killimorsogan, he had a difference with some of the other monks there and that he moved to Killimordaly and set up another monastery there. Maol Cosna was the founder of Ballymacward parish, and the site of his church would correspond to that of the old church in Ballymacward cemetery. His feast day is 16th August.

I think that it might be as well to explain that the aforementioned monastic sites were composed mostly of clay and wattle cells and would not compare on any way to the stone built monasteries like Kilconnell or Cloonkeenkerrill. Those stone monasteries were not erected until about the 13th century. Kilconnell, as already stated, was a monastic site long before the 13th century and so also was Cloonkeenkerrill. St. Kerrill, a bishop of the 7th century, set up a monastery at Cloonkeenkerrill in the parish of Gurteen which would then be part of Sogain territory. I do not know if St. Kerrill was of the Sogain Sept. His feast day is 13th June and is still celebrated as a holiday in the parish of Gurteen. There are numerous other ecclesiastic sites through- out this area but for the purpose of this history, I have confined myself to the ones that are recorded as having definite Sogain connection.

THE SOGAIN AND THE UÍ MÁINE

Tadhg Mór O'Kelly, chief of Uí Máine, took part in the Battle of Clontarf and the Sogain fought beside him as his allies. A poem composed by Mac Liag (poet to Brian Ború) says:-

'The worthy Sogain seed
flinched at no strife
Nobly they bore themselves
who grabbed with the Norsemen'

'Raise the honoured Sodain shield
that showed the victorious way
The Sodain carry the Prey
from all parts. to Hy Many
to their own abode'

"Chronicum Scutarum" (written by Dubhaltach Mac Firbhisigh in 1651) also states that, in 1131, when the victory of Maengach was gained by Síl Muineadaigh over the Uí Máine in which many fell together with Conchubhar Ó Ceallaigh and Ó Mannáin, King of Sogain. The foregoing and especially the royal title given to Ó MannEain, is a clear indication that the Sogain were not an enslaved people. It was not until after the coming of the Normans that the O'Kellys, now the dominant family of the Uí Máine, began to make large scale encroachments into Sogain territory. The reasons for this were first, the need for more land for the expanding O'Kelly sub-chiefs, second, to replace territory confiscated by the Norman invaders, and third, the unsettled conditions which existed in the area at the time, especially after the Bruce invasion, made this kind of occupation more acceptable. In 1352, the O'Kellys hanged the Sogain chieftain Ó Mannáin and occupied his castle at Clogher (Killaclogher in the parish of Killascobe). They also built castles at Aughrim, Calla, Castleblakeney, Garbally, Tiaquin and Monivea. All this allowed the O'Kellys to amass considerable resources by the mid-fourteenth century. More about this later on.

THE O'DUGGANS

It is difficult to consign any of the other families to any given area except the Duggans who had their homelands in Fohenagh. There are a number of townland names in that area which bear testimony to this, i.e. Ballydoogan (Duggans town), Carterdoogan (Duggans quarter) and Dundoogan (Duggans Fort).

Some twentieth century historians and genealogists mistakenly give Ballyduggan near Loughrea as the seat of the Duggans but this place has no connection whatsoever with the Duggan clan. This townland was originally known as Ballygardugan or O'Hardaganstown and with the passage of time the 'gar' was dropped, leaving it Ballydugan.

The Book of Survey and distribution for the year 1641 records the transfer of land at Ballydoogane in the parish of Fohenagh, barony of Kilconnell, from Teigh O'Doogane to Dennis O'Doogan. This shows that the Duggans still held on to land in their hereditary 'thuagh' or country into the seventeenth century. According to Simmington's "Transplantations to Connacht", they lost their lands during the Cromwellian confiscations but in 1658, the commissioners in Loughrea regranted 75 acres to Teigh O'Doogane in the parish of Ahascragh. Griffith's Valuation shows John O'Doogan in possession of 74 acres, 1 rood and 15 perches in the townland of Killasolan, parish of Ahascragh. Michael Duggan is the present owner of this land.

According to my interpretation of the section of the Book of Uí Máine which deals with the druid Mog Ruith, it would appear that he was of the same family origins as the Duggans. Some historians believe that, with the change over to Christianity, the druids carried on their profession as 'filí' or seers. These 'filí' were socially very important and held in the same esteem as the king. They enjoyed many privileges and were exempt from military duties. They were the custodians of the oral tradition which embraced genealogy and history. In Ireland, a man enjoyed his status, rights and privileges in virtue of his descent so that genealogical material was of high political consequence. Dynasties ruled kingdoms by virtue of descent from ancient royal lineages and their genealogy was proof of their legitimacy to rule. Strangely enough, there is no genealogical record available for the Duggans themselves and Roderick O'Flaherty, the famous 17th century Galway scholar says in his "Ogygia" that no line of pedigree of the O'Duggan family can be found in any of the authentic Irish annals which is very strange as this family were professors of poetry and history.

The most celebrated and best known member of the family is Seán Mór Ó Dubhagáin who was author of 'Triallaim timcheall na Fódla', a poem which is generally regarded as a description of pre-Norman Ireland, some two centuries earlier, also 'Ata sund seanchus Ereand' a poem of 564 verses on the kings of Ireland, down to the High King Roderick O'Connor., 'Ríoghraigh Laighean clann chathaoir', a poem of 224 verses on the kings of Leinster, 'Teamhair na ríogh raith Cormac, a poem of 332 verses which gives an account of the battles and actions of Cormac Mac Airt; 'Bliadhain so salus a dath', a poem on the festivals of the year, and 'Farus focal luaidhtear libh', a poem of 292 verses, being a vocabulary of obsolete words. He is credited with the introduction of a didactic nature into this generic literature which is also evident in the Books of Uí Máine, Lecan and Ballymore. As Seán Mór held the distinction of Ollamh or professor, it is logical to conclude that those later scribes were students of his. He retired to the monastery of St. John the Baptist at Rinadoon in Roscommon in 1365 and died there in 1372.

As already referred to, the O'Kellys acquired much wealth and power in the 14th century and to their credit, many aspects of Gaelic learning such as genealogy, grammar, poetry, sagas, history and folklore thrived under their patronage. To Murtoough O'Kelly, bishop of Clonfert and later archbishop of Tuam, must go the credit of having produced the great genealogical study known as the Book of Uí Máine. This work was due to his patronage rather than his scholarship, as he employed a staff of six scribes in its production. We do not know the names of these scribes, but it is almost certain that they were members of the Duggan family, as Roderick O'Flaherty refers to the 'Book of Uí Máine' as 'Leabhar Ó Dughagáin' or 'Duggan's Book'. So also John Lynch, another noted Galway 17th century scholar who wrote in both Gaelic and Latin, refers to it in his book 'Cambronais Eversus' as 'Liber O'Dubhegan' and quotes from it on at least six occasions. The Sligo born Dubhaltach Mac Firbhisigh, a contemporary of O'Flaherty and Lynch, used 'Leabhar Ó Dubhagáin' as a source of material for his 'Seanchas Sil Ir'. This is fortunate, since four of the fourteen folios of the original text are now lost and the lacuna can now be supplied only from Mac Firbhisigh's transcript.

'The Annals of the Four Masters' record the death of Richard Ó Dubhagáin in 1379 and John and Cormac in 1440. Dónal Ó Dubbagáin is also recorded as having died in 1487. These people must be of some considerable importance when the annalists deemed it necessary to record their deaths.

The Duggans continued to engage in their profession of 'filí' and, in 1750, Teigh O'Duggan compiled a pedigree of John O'Donnellan of Ballydonellan. John O'Donovan in his book 'The Tribes and Customs of Hy Many', refers to the old manuscripts of Teige O'Duggan, an eminent antiquarian of about 90 years ago. This would coincide with the aforementioned Teige. It is most likely that Teige was the last of the filí of the old order.

I think that it is worth mentioning that Murchadh Riabhach O'Cuindlis, the scribe who compiled the massive text of the 'Leabhar Breac' (1408-11) and who was a native of Ballydacker near Athleague, was more than likely of the same stock as the O'Duggans.

In the 19th and 20th century, the greatest concentration of the name Duggan is to be found in Claregalway and the environs of Galway City. In the census of 1841, there were 43 families of Duggans listed for the townland of Móinteach (Claregalway) alone. Even after the devastation of the Great Famine, Griffith's Valuation in 1855 shows that there were still 29 Duggan households in Móinteach. There is no reliable record as to how they came here but they certainly brought the tradition of scribe and 'filí' along with them.

While researching material for this history, I had the good fortune to come upon an article in 'Galway History and Society' which was written by William Mahon, a Lecturer in Celtic Studies at the University of Wales. The title of it is "Scríobhaithe Lámhscríbhinní Gaeilge i nGaillimh 1700-1900" (Gaelic handwriting Scribes from Galway) and is in the Irish language.

Amongst the many writers listed in this article, there are three by the name of Duggan and they are as follows:- Irish Folklore Dept. No. 245. song by William Duggan, Claregalway 1864 Broad sheet.

Mr. Mahon says that the Tithes survey of 1830 lists Patrick, William, Peter and Michael Duggan as living at Summerville, Parish of Claregalway and that these families transferred to Móinteach and are listed in Griffith's Valuation (1853-56) as Malachy (macLacky), Thomas, shoemaker and Thomas (mac William). There is also a William Duggan listed at Waterdale, Claregalway.

Irish Folklore Dept. No 1381, songs by Malachy Duggan, Kilrogue, Claregalway. It is more likely than this is the same Malachy as listed in Griffith's Valuation in Móinteach.

Irish Folklore Dept. 196. songs by Thomas 'Bacach' (Lame) O'Duigain, 1848 to 1853.

These writings were known as Leabbar Thomáisín. They extended to some 53 pages and were written in broad sheet style. This style of broad sheet or printing, rather than the usual handwriting, was prevalent in this area up until the 1920's. An example of this type of writing may be seen in a facsimile of a leaflet containing the poem 'A Lamentation of the Parish of Annaghdown' which appears on page 12 of 'Seanchas Thomáis Laighléis'. Thomas Lawless was a native of Menlo near Galway and I think was still living when his book was published in 1977. He was a native Irish speaker. As regards the nurturing and continuation of this tradition of Gaelic composition and writing, an interview which Ciarán Bairéad, folklore collector, recorded in 1952, is of special interest. It says that Beartlaí Óg, (Young Bartley) had a copy of Leabhar Thomáisín in his possession and that Peadar Patch Peadar (Peter Duggan) from Móinteach, who had changed to Kiltrogue, also had a copy. The person being interviewed said that he remembered being present when Bartley and Peadar were making the copies, Peadar reading from the original and Bartley writing it down. This took place during the long winter nights and it extended over at least two winters.

It is amazing that these scribes kept up the tradition of composing and writing at a time when the Gaelic language and culture was at its lowest with no reward for their labours and especially considering the conditions under which they lived, as tenant farmers, never far removed from want and famine.

Richard Duggan from Menlo, was a noted scéalaí or storyteller and his stories are recorded by Tomás 0 Broin in Béaoideas XXV in 1955. He was a native Irish speaker and he epitomised the oral tradition of the filí of olden times. He was born in 1860 and lived all his life in Menlo. He died in 1947.

Another notable member of the Duggan clan was Most Rev. Patrick Duggan (1813-96), Bishop of Clonfert. Dr. Duggan was born in Cummer, Archdiocese of Tuam, on November 10th, 1813. He was ordained to the priesthood in 1841 and appointed curate to the parish of Kilmoylan and Cummer. On the death of the parish priest Canon Canavan, he became parish priest and was in charge of the parish until he was elevated to the Bishopric on 14th January 1872. The period of his priesthood in Cummer coincided with the Famine years and he was amongst the clergy for his exertions helping the sick and poor. He was a zealous supporter of the Tenant Right Movement and Home Rule. In a by-election which was called for the county, in 1972, Dr. Duggan, now Bishop of Clonfert, organised support for Capt. J.R Nolan who was favourably disposed towards tenant rights. Nolan was elected, but lost his seat on the grounds of undue clerical influence and Dr. Duggan was brought to trial along with others before the Court of Common Pleas, but the case collapsed and he was acquitted He died on August the 15th, 1896 and is buried in Glasnevin.