In addition to what Carolyn found, there are Moran and Skahill records in Griffiths Valuation for the townland of Knappagh Beag, which you can view at this link:
https://www.askaboutireland.ie/griffith-valuation/index.xml?action=doNameSearch&PlaceID=975864&county=Mayo&barony=Murrisk&parish=Aghagower&townland=%3Cb%3EKnappagh%20beg%3C/b%3E
There were still a number of Moran and "Scahill" family members living in that townland at the time of the 1901 census in Ireland, whom you can see listed at this link:
https://www.census.nationalarchives.ie/search/results.jsp?census_year=1901&county19011911=Mayo&townland=Knappagh%20Beg&ded=Knappagh&search=Search
If you would like to review the parish register records which Carolyn mentioned, you can access (and download) them at this link:
https://registers.nli.ie/parishes/1037
One side of my family is from Mayo as well, and I've found reading through the registers to be very interesting. Here are some searching hints:
In those days, people in rural Ireland often did not know exactly when they were born or baptized, and they had no certificates to take with them to America (and, in the early 1890's, most could not read, and May not have spoken English well, if at all), so they often made a guess when asked for the info later on. If you can’t find the record where you expected to find it, it can often be useful to start on the day before the date you were given and search backwards in time, then try going forwards from the date you were given if that doesn’t work, going through page by page. Often, the correct baptismal date will be within a year or two of the date you were given.
It isn’t really very hard to search in most parish registers, except where the entries are very faded or the handwriting is bad. You go to the NLI page for the parish and follow the instructions to get to the point where you can download the pages for the relevant period, then you download them one after the other fairly quickly, and review them later on, at your leisure. The images you download will allow you to zoom in on the text, which can help you to read faint or poorly written entries.
Perusing the pages over an even broader time period can be interesting in itself, because you may find previously unknown children of the same parents, or start to notice patterns indicating that you have found collateral relatives (especially people of the same surname living in the same townland, or one nearby). Once you find a relevant entry, the names of baptismal sponsors can also be helpful in your research, since they were often close relatives. From the links cited above, it appears that there were not a large number of Morans or Skahills in the area, so my guess is that anyone you find is related to you, and very distantly.
In most cases, you don’t have to read everything. The general pattern is for the child’s first name to be at the left, sometimes preceded by a “B”, “Bapt” or the word “Baptized” (possibly in Latin), then the parents’ full names, and on the next line(or in a separate column to the right) the names of the sponsors and (in most cases) the name of the townland where the family lived. In those cases, you can skim down the left side of each page and look for the given name (or some Latinized form of it), so you can finish a page rapidly and then move on to the next one. If the priest has arranged things differently, then you just have to figure out the pattern he used and skim accordingly, but keep in mind that the priest (or a subsequent priest) may change the pattern of arranging the information suddenly as you go down the page. There is a lot of abbreviating in many cases, so sometimes you have to figure that out as well. If you don’t know/have the name of a child, you can train yourself to look for the father’s name as you skim down the page (based on how the entries are arranged).
The most common approaches with baptismal records are these:
John Quinn, son of Pat Quinn and Mary McDonnell
John Quinn, son of Pat [Quinn being understood] and Mary McDonnell
John, son of Pat Quinn and Mary McDonnell
The “son” (or "daughter") part is often replaced by something like “PS” [= parents] before the names of the parents, or may be in Latin ("fil", or something similar).
First Names for the child, the parents, and the sponsors may have been altered by the priest to use some “Latinized” form, or a Biblical or classical name which seems close. John may be rendered as Ioannes, or Patrick as Patricius, and some names may seem unrecognizable, such as Dionysius, which was used for Denis. This was probably just as confusing to the parents and sponsors at the time, especially since many of them may actually have been called Seán, Pádraic, or Donncha at home. There are lists of such names which can be found online, in case you have questions. Many of these names were probably never used afterwards, but over time some of them “stuck”.For example, in some families where the Irish name Conor (or Conchobhar) was popular, eventually the priestly version, Cornelius, became widely adopted.
Baptismal records (but not most marriage records) in the parish register will usually state the name of the townland where the family lived. If it is missing in a given case, you could look through the time period in the register when the parents are likely to have been having children, in the hope of locating other children of those same parents whose records do state the townland name (perhaps because a different priest was in office then, or the same priest chose to state the townland names).
An additional source of info is a web site in Ireland which can be helpful to people who have identified a particular parish as relevant to their family history. In the 1930’s, Irish schoolchildren were sent out on class projects where they interviewed mostly older people in their parish about the history and customs of the area. Some of the interviews were conducted in English and some in Irish. Over 250,000 interviews were conducted and they are available online at the Irish National Folklore Collection Project’s site: https://www.duchas.ie/en The content of the interviews varied from place to place, but they can cover local history, local place names, people known to the person being interviewed, local myths and superstitions, and other customs, such as how holidays or weddings were celebrated and even on what day of the week people customarily did their washing or baked bread. It’s said to be the largest national folklore collection in the world, and the interviews can be fascinating. There’s an ongoing project to translate into English the information which was collected in Irish
