Doon Holy Well Through The Ages

Doon holy well is one of the most popular wells in Co Donegal. The well

…..was established by a Lector O’Friel who is reputed to have lived in the Fahans area and had remarkable curative powers. When the locals asked him what they would do once he was gone from them, his answer was the creation of Doon Well. According to tradition, he was supposed to have fasted for 18 days and on each of these days he walked from Fahans to Doon a distance of some four miles. On the 18th day he blessed the well promising that if the people believed in the holy water then they would receive the same cures and blessings that he had imparted to them. According to local tradition it was a Fr. Gallagher in the 1880’s who blessed the well and he is still prayed for as part of the turas.
https://www.downmemorylane.me.uk/Donegal%20D1.htm

The schools collection record a similar origin story in the 1930s.

The well was founded by Father O’Friel about thirty years ago, and it was blessed by Father Gallagher. When any person goes to Doon well, they have to say one our father and one hail Mary for the intentions of these priests. It was people named Gallagher’s who put the shelter around it. When we go to Doon well, we have to go to the people that are in charge of it and get a penny ticket from which to say the prayers.
The Schools’ Collection, Volume 1083, Page 047 (Letterkenny, Co. Donegal).

Doon well is situated in the front yard of a farm house. The holy well is covered by a small stone walled rectangular structure, with a large flat flagstone roof. The area around the well is paved and a series of steps provide access to the interior of the well. The well and its surrounding are very well maintained.

There are two small rag trees beside the well. The trees are covered in a wide variety of offerings left by pilgrims. The offerings include religious medal, hair ties, rosary beads, religious statues and scapula. The volume of offerings show how popular the spot is still with pilgrims.

Rag trees at Doon holy well photo taken in 2016

Doon holy well it is a living landscapes ever evolving. Its current vista was created in the early 2000s. This photo essay uses images of Doon holy well from the photographic collections in the National Library of Ireland (NLI) and the National Museums Northern Ireland (NMNI) to show how the well has changed over time and to provide a glimpse of how pilgrims experienced Doon well over a 100 years ago.

Landscape surrounding Doon holy well photo taken in 2016

At the turn of the twentieth century the well was located in an open marshy landscape.

Doon well is situated in the parish of Kilmacrenan. It is situated in a green field by the roadside. It is a hilly rocky place, and there are a lot of hills and rocks around it. There is white and purple heather growing on the rocks, and people when they go to the well, go in search of the White heather, as it is very scarce around our district.
The Schools’ Collection, Volume 1083, Page 047 (Letterkenny, Co. Donegal)

Doon_Well,_Donegal_Highlands,_Termon,_Co._Donegal_(25933945433) — **Eason Photographic Collection** Date: between ca. 1900-1939 NLI Ref: **EAS_1042**

The well was originally an open natural spring. It was covered with stones to keep the waters clean some time in the 1800’s.

It is a long time since the well was first sheltered by stones which are built around it to keep the water clean and a large flat stone known as a flag was placed on top.
The Schools’ Collection, Volume 1083, Page 036

A photo of two women praying at the well from circa 1870-1890 shows the well covered by a collection of large stones stacked on top of each other.

Women praying at Doon holy well from circa. 1870-1890 in The Eblana Photograph Collection (NLI)

Another early image of the well also in the National Library of Ireland (NLI) collections shows the well in a similar state. The photo show an elderly woman crouch in prayer beside the well. The woman’s expression is incredibly soulful and haunting.

Doon Well at Kilmacrenan in Co. Donegal. Date: 1860-1883 NLI Ref.: STP_1720

In later images the well has a more formal covering, with a large flat flag stone used as a roof. A photo was taken by Robert French in the late nineteenth-early twentieth century and shows the well surrounded by low wall on three sides covered with a large flat flag stone. The walls are made up by irregular shaped stones of different sizes. The area surrounding the well is without grass pointing to continuous traffic of pilgrims, who made “rounds” of the well.

Doon holy well at the turn of the 20th century taken by Robert French of Lawrence Photographic Studios, NLI Ref.: L_ROY_09330

A photo in the NMNI collections, from the 1930s shows additional changes to the well superstructure. In the photo the superstructure has been extended and a second flat stone used as part of the roofing of the well.

Doon holy well in the 1930s from the A. Hogg collection in the NMNI

Modern visitors may be surprised that the rag tree beside the well are a more recent addition to the landscape. In times past the well was surrounded by crutches and sticks covered in bandages and cloths. Rags were also tied to bushes close to the well.

In the past it was common for pilgrims who believed they had been healed to leave behind their crutches and bandages and rags at the the well. Interestingly when I visited Doon well in 2016 there were 2 crutches left at the rag trees.

A boy from the Ross’as was cured at Doon well. He was lying for seven years before that. It was his aunt that took him to Doon well at first. The first thing that a person notices at Doon well are the two new crutches that he left behind him when he was cured.
The Schools’ Collection, Volume 1054B, Page 09_056 (Meenagowan,Co. Donegal)

National Folklore collection Flickr (https://flic.kr/p/dYzjzj)

Lots of people were cured at that well. Crippled people used to come with crutches to the well and walk home without them, cured.

Modern crutch left at Doon holy well photo taken in 2016

Along with reciting set prayers, pilgrims in search of healing washed their limbs in the wells waters.

Pilgrims in prayer at Doon holy well circa 1860-1883)

The people drink it and wash the affected parts with it. They also take bottles of water home with them. You have to wash your feet in moss water and lift the water while still on the bare feet.
The Schools’ Collection, Volume 1085, Page 126-7.

The tradition of leaving behind offerings at the well is a long standing tradition. In the 1930s pilgrims left handkerchiefs and strips of cloth along with religious medals (The Schools’ Collection, Volume 1085, Page 126 (Woodland, Co. Donegal).

Two shawled woman kneeling in prayer at Doon holy well the NMNI the Bigger collection BELUM.Y10247

It is the custom always to leave something behind you at the well, some leave a hanky, others leave little things belonging to themselves. People take the water home with them from Doon Well.
The Schools’ Collection, Volume 1076, Page 431

Doon holy well is visited throughout the year. Two main vigils are held here, one on New Year’s Eve and the other on May Eve.

People go to Doon well on St Swithin’s day, St Patricks day, and Easter Sunday.
They very often go on any week day, but usually on a Saturday or a Sunday.
The Schools’ Collection, Volume 1084, Page 036

Pilgrims at Doon holy Well taken circa between 1865-1914 L_ROY_09332

A plaque at the well details the prayers made by modern pilgrims. Modern pilgrims say five Our Father and Hail Mary and the Apostles Creed for their intention. These prayers are repeated if the pilgrim decides to take water from the well. Pilgrims also say an Our Father and Hail Mary for Father O’Friel and also an Our Father and Hail Mary for Father Gallagher who blessed the well. An additional Our Father and Hail Mary is recited for the person who put the shelter around the well. Pilgrims throughout the decades have made their prayers in their barefeet while walking in circles around the well.

Plaque detailing pilgrim prayers at Doon holy well.

There are many photos from the late nineteenth and early twentieth centuries with pilgrims making their prayer and barefoot at the well.

Pilgrims making round at Doon well barefoot in the early twentieth century

In the 1930s the pilgrim rituals are described as follows

To make a pilgrimage correctly one has to fasting and when he comes in sight of the well their shoes must be taken off as it is believed the ground is blessed. He washes his feet in the water, which is to be got all around. Then the prayers are proceeded with Five Our Fathers, Give Hail Mary’s, and Five Glorias in honour of Father O Gallagher and Father O Friel, and the same for the person who sheltered the Holy Well. Also a creed for every bottle of Holy water lifted.
The Schools’ Collection, Volume 1083, Page 036

I hope this post inspires some of you to visit Doon well, its such an interesting place. Its also located close to Doon Rock the former inauguration site of the O’Donnells. The Voices from the Dawn blog has a very interesting blog post on the Rock of Doon.

Doon Well, Kilmacrenan, Co. Donegal, the Lawrence Photograph Collection (NLI) https://catalogue.nli.ie/Record/vtls000331666
Doon Well, Kilmacrenan, Co. Donegal, the Lawrence Photograph Collection (NLI) https://catalogue.nli.ie/Record/vtls000317833
Doon Well, Kilmacrenan, Co. Donegal, the Lawrence Photograph Collection (NLI) https://catalogue.nli.ie/Record/vtls000317831
Doon Well, Kilmacrenan, Co. Donegal, the Lawrence Photograph Collection (NLI) https://catalogue.nli.ie/Record/vtls000331666

References

The Rock of Doon

https://catalogue.nli.ie/Record/vtls000560011

http://hiddendonegal.town.ie/page/holywellsandabbey

https://catalogue.nli.ie/Record/vtls000317831

https://www.duchas.ie/en/src?q=Doon&t=CbesTranscript&p=4&ct=DG

St Leonard’s Holy Well at Dunnamaggin Co Kilkenny

Nov8

St Leonard (St Léonard-de-Noblat) was a sixth century Frankish hermit. He went on to become a very popular medieval saint. The saint’s primary shrine was found at Noblat in France. Over the centuries vast numbers of people from all over Europe made pilgrimage here. Devotion to the saint was enhanced by his shrine’s location on the Via Vézelay – a well trodden pilgrimage route- to the St James in Santiago de Compostela in Spain.

Pilgrim badge from the shrine of St Leonard at Saint-Leonard-de-Noblat, France dating to the 13th-14th century (https://collections.museumoflondon.org.uk/online/object/28996.html)

St Leonard was the patron saint of imprisoned people and women in labour. Medieval descriptions of his shrine recall that it was adorned with offerings of iron chains and shackles left by pilgrims who believed they were released them from their captivity due to the saint’s intercession (Gerson et al 1998, 47).

St Leonards cult also came to Ireland but never achieve a widespread popularity. A holy well dedicated to St Leonard can be still be found in the village of Dunnamaggin Co Kilkenny.

St Leonard’s Holy well Dunnamaggin Co Kilkenny surrounded by a circular hedge

I have come across only two other dedications to the saint. The first, St. Leonard’s Priory, a monastery of Fratres Cruciferi or Crutched Friars, was established in the medieval town of Dundalk in the twelfth century. The priory was, founded by Bertram or Nicholas de Verdun and was situated in the grounds of the present county library. The second dedication was located in the medieval town of Waterford where a chapel dedicated to St Leonard was located in the Benedictine priory. The saint’s feast day was also recorded in The Book of Obits and Martyrology of Christ Church Cathedral, Dublin where the last entry for November 6th reads

Et sancti Leonardi abbatis et confesson
Crosswaith 1844, 71

St Leonard’s cult probably arrived in Dunnamaggin area with the Anglo-Normans. The holy well is located a short distance from the ruins of the medieval parish church of Dunnamaggin, also dedicated to St Leonard.

The 1st edition ordnance survey 6 inch map for the area tentatively point to another cult associated with the well. The well is clearly marked as St Rynagh’s well on the map.

1st edition 6inch maps showing St Leonard’s holy well marked as St Rynagh holy well OSI map.

Rynagh is the anglicisation of Ríoghnach. The saint may be the early medieval female saint, Rioghnach of Kilrainy in Co Kildare. Interestingly the contemporary Ordnance Survey Letters of Kilkenny written in 1839 only associated the well with St Leonard and makes no mention of St Rioghnach at all. She is not mentioned in Carrigan’s The history and antiquities of the diocese of Ossory either or in any local folklore sources.

The well is located in a field beside the main road through Dunnamaggin village. The field can be easily accessed through a style in the boundary wall.

St Leonard’s Holy well Dunnamaggin Co Kilkenny is surrounded by circular hedge

The well is enclosed by a circular hedge and a small metal gate provides access to the interior. The hedge respects the line of an earlier circular enclosure, which was ‘ almost levelled’ by the 1900’s (Carrigan 1905, 38).

The holy well is a natural spring. Its waters fill a circular stone lined hollow set flush to the ground. On one side there is a over flow which takes the water into a stone drain.

The well is over looked by a modern statue niche now filled by a metal cross bearing the saint’s name and a number of mature trees.

Some years ago the well was restored by the current land owner and a local committee. It is very clear that the well and surrounding area are maintained on a regularly basis, the day I visited the grass had been recently cut.

The schools collections, local folklore and antiquarian sources record a number of traditions associated with the well. Like many other Irish wells it was said the water would never boil.

Another tradition held that St Leonard provided protection to local people from lightening.

St. Leonard prayed that no one within three mile of Dunnamaggin would be struck by lightning. His prayer was granted.
The Schools’ Collection, Volume 0853, Page 069

The well was once the focus of great devotion but was in decline by the mid-19th century. According the Ordnance Survey Letters 1839

There was a patron held here formerly, on Saint Leonard’s day, but what day that was nobody now remembers.
Ordnance Survey Letters [92-93]

It is not entirely true that the saints feast day was forgotten the schools collection for Dunamaggin school from the 1930s mention that

until recent years a pattern used be held there annually on the 6th November.
The Schools’ Collection, Volume 0853, Page 068

The 6th of November is the feast day of the saint. The schools essays for Newtown, Kells also note

The well was visited by people on the second or third Sunday in November and there are prayers said there by the people who visit it.
The Schools’ Collection, Volume 0858B, Page 02

Pilgrimages were also made in the summer months

Kilmaggany people visited it (St Leonard’s Well) during the month of July and took a drink of the water & washed their feet in the stream which flows from the well. It was believed to cure pains in the limbs.
The Schools’ Collection, Volume 0852, Page 294

Other cures are associated with the well’s waters include a cure for sore eyes.

The water would cure sore eyes when washed three times on different days. There is a big flag-stone at the side of the well.
The Schools’ Collection, Volume 0852, Page 295

The pilgrim landscape extends beyond the well and includes a tree called St. Leonard’s Tree. I didn’t have time on my visit to find the tree. In times gone by pilgrims visited the tree as part of their pilgrimage rounds. Carrigan noted that mass used to be celebrated beneath it. Like a number of other holy trees it was believed to have protective properties

Until recent years natives of the place would never think of emigrating without bearing away with them a sprig or chip cut from Crownsanleeanarth [name for the tree], as a preservative against shipwreck on their voyage to foreign lands.
Carrigan 1905, 38

During the cholera epidemic of 1832

people carried about with them little scraps from the bush to save themselves from the prevailing epidemic.
Carrigan 1905, 38

In the past people often turned to holy wells in times of crisis and outbreaks of disease. The well house at Abbeys well, in the parish of Kilshannig in North Cork was built in the 1870’s to give thanks for the saint expelling disease from the parish. Over the door is a stone plaque that reads “St, Abigal Expelling The Plague A.D. 1872,”

Carrigan in 1905 notes the order of the former rounds undertaken by pilgrims.

The pilgrimage used to begin within the enclosure, at the well ; was continued thence to the road ; and then along the road, to the present chapel, where it ended.
Carrigan 1905, 38

This is confirmed by the schools collections.

Rounds were made there long ago – people used go from the Well to the Church.
The Schools’ Collection, Volume 0852, Page 293

An alabaster statue of the saint was discovered at well in the 1800s and was then given to the care of St. Kieran’s College but is now in possession of the current owner of well.

In 1800, Brennans found a stone statue, which they kept in Dunnamaggan, in the well. It is about one foot high & represents a bishop dressed in sacred vestments & holding a staff in his left hand. The head was broken off & lost. The statue is the same as that on the foot of the Dunamaggan Cross. In 1875, Mr James Brennan handed it over to St Kieran’s College Museum where it is still to be seen
The Schools’ Collection, Volume 0852, Page 293

Carrigan noted that after the statues discovered before it was given to St Kierans College it was used to swear upon. There are many medieval references to medieval statues and relics being used in oath taking.

… in cases of dispute among the neighbours, the contending parties were accustomed to make declarations with hand placed upon this statue, believing that testimony thus given had all the binding force of an oath.
Carrigan 1905, 38

The radio station KCLR has a made a lovely radio documentary about the well which is worth taking a listen to.

Episode 7 – St Leonard’s Well

Biography

Carrigan, W. 1905. The history and antiquities of the diocese of Ossory. Dublin : Sealy, Bryers & Walker.

Crosswaite, J. 1844. The Book of Obits and Martyrology of the Cathedral Church of the Holy Trinity: Commonly Called Christ Church. Dublin. For the Irish Archaeology Society.

Curran, A. 1971.“The Priory of St. Leonard, Dundalk.” Journal of the County Louth Archaeological and Historical Society, vol. 17, no. 3, 131–140.

Gearson, P., Krochalis, J., Shaver-Crandell, A. and Stones, A. 1998. The Pilgrim’s Guide to Santiago de Compostela: A Critical Edition. London: Harvey Miller.

Hennig, J. 1944. “St. Leonard in Ireland.” Journal of the County Louth Archaeological Society, vol. 10, no. 4, 297–301.

Herity, M. (ed) 2003, Ordnance Survey Letters Kilkenny. Dublin: Four Masters Press.

Website

Schools Collections https://www.duchas.ie

https://kclr96fm.com/documentary/episode-7-st-leonards-well/embed/#?secret=uFn1FTo1Sl

https://collections.museumoflondon.org.uk/online/object/28996.html

St Leonard’s Well, Dunnamaggin, Kilkenny

St Colmán’s holy well at Oughtmama Co Clare

Nov15

St Colmán’s well/ Tobar Cholmáin is part of the monastic landscape of Oughtmama a small but significant monastic site located in a valley above Turlough Hill in the Burren in Co Clare.

View of Oughtmama churches from pathway leading to Tobar Cholmán.

Oughtmama was associated with three different St Colmán’s one of which was St Colmán Mac Duagh the patron saint of the dioceses of Kilmacduagh and it is this Colmán who is the patron of the nearby holy well. According to folklore it was said the saint came to the site in his retirement seeking a life of solitude. He later died here and was brought back to Kilmacduagh for burial.

St Colmán’s well/ Tobar Cholmáin at Oughtmama

The well is located on a steep northeastern slope of the valley above the monastic site. It consists of a rectangular stone walled enclosure with steps leading down to the water in the well.

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A tree growing out of a loose pile of stones and a leacht (a small stone built cairn of stones), are found on either side of the well.

Tree growing beside Tobar Cholmán

Leacht beside Tobar Cholmáin

According the Ordnance Survey Letters of 1839 the well had

migrated from its original position and broke out a short distance lower on the slope of the hill, where it is now known by the new name of Sruthan na Naomh, the Rivulet of the Saints; but its original locality which is still called Tobar Cholmain has a square enclosure of stones, in the centre of which grows a small, stunted, white thorn bush, exhibiting votive rags of various colours.

Like many other Irish holy wells it was held to have curative powers and was especially good for the eyes. It was said that the water could cure cataracts. The Ordnance Survey Letters ( 1839) state

This well is inbued with extraordinary naturally medicinal, or supernaturally miraculous virtues, for people have often washed their eyes in it, which were veiled with thick pearls, and ere they had completed the third washing these pearls (films) fell off leaving the eyes perfectly bright and clear-sighted .

In the late 1830s when he Ordnance Survey Letters were written a pattern was still held here annually on the 15th November in honor of St. Colmán feast day. Elsewhere St Colmán’s feast was celebrated on the 29th of October especially in the diocese of Kilmacduagh but at Oughtmama the feast was celebrated on the 15th of November.

The pattern day, was a day when people came together to perform pilgrimage at a holy well or saints grave, usually on the saints feast day. Such gatherings were very popular during the 17th, 18th and 19th centuries. Secular celebration such as dancing, drinking and stalls selling food and trinkets more often than not took place along side religious devotion during this period. Alcohol seems to have been a key component in secular aspect of the celebrations on the day and pattern day could be rowdy affairs and a large number became the scene of faction fighting and violence and disorderly behavior (Nugent & Scriven 2015, 18). The unsocial behavior lead to much disapproval from the state and both the established Church as well as the Catholic church and attempts, many of which were successful, were undertaken to suppress the pattern day celebrations. By the end of the 19th century many had died out. It is not clear when exactly the pattern day at Oughtmama died out but it is no longer part of of the modern pilgrim traditions.

*** Local Caption *** Lawrence Collection

Image of pilgrims from the Lawrence Collection entitled ‘View of two men at St Coleman’s Well in Oughtmama, known as Tobercolman.’ from Clare County Library collection.

Today the well is visited by tourists and pilgrims although the numbers of the latter have steadily declined. The votive offerings and rags tied to the tree beside the well show the continuation of pilgrims to the well.

Piece of cord tied to tree at St Colmán well Oughtmama.

Many thanks to Pius Murray of Coisceim Anama walks for taking me to see this holy well. For information on Pius’s guided walks see www.coisceimanama.ie / www.pilgrimpath.ie

References

Nugent, L. & Scriven, R. 2015. Wells, Graves & Statues. Exploring the heritage & culture of pilgrimage in medieval & modern Cork city. Cork City Council: Cork.

O’Donovan, J. and Curry E. 1839. ‘The Ordnance Survey Letters of Co Clare’, http://www.clarelibrary.ie/eolas/coclare/history/osl/oughtmama3_masduachs_well.htm.

St Brendan’s Rag Tree and Holy Well at Clonfert Co Galway

Sep19

Last Sunday I paid a flying visit to the medieval Cathedral at Clonfert Co Galway.

Medieval church at Clonfert

Clonfert Cathedral was built on the site of an early medieval monastery founded by St Brendan the Navigator circa 557 AD. The history of Clonfert and its architecture is really interesting and I will come back to it again but for this post I want to focus on a lesser known feature at the site known as St Brendan’s rag tree.

The tree, a horse-chestnut, is located in a grove of trees beside the medieval church along the nuns walk. This is one of the most impressive rag trees that I have come across. It is covered in votive offerings.

St Brendan’s rag tree at Clonfert.

The following text was written by Christy Cunniffe for the South East Archaeological and Historical Society Newsletter for Spring 2012 and provides an excellent discussion of the tree and its history and folklore.

Devotion at holy wells and sacred trees is still quite common
throughout rural Ireland. This example in the woodland near the
cathedral at Clonfert consists of a holy well dedicated to St Brendan.
It manifests itself in the form of a horse chestnut tree with a small
opening in its northern side. In its original form St Brendan’s Well
consisted of an actual well in the ground located in the corner of a
field some three hundred metres south east of here. According to
tradition the well was desecrated when a dog drowned in it. It then
dried up as is usual for wells that are interfered with in some way .

It moved to a new location in the bough of a large ash tree growing on
the ‘hill of the abbey about a hundred metres away. The folklore
attached to this latter well relates that two young boys climbed the
tree and that one of them ‘peed’ into the waters of the well causing it
to fall in a subsequent storm . So once again because the well was
desecrated it went dry and was forced to move. The well that people
now recognise as St Brendan’s Well was only discovered in the
earlier part of the twentieth century and was recognised as such due
to it resembling the shape of the nearby Romanesque doorway of St
Brendan’s Cathedral. Pilgrims and people seeking cures for illness
visit here and leave votive offerings and requests for cures. In earlier
times it was used only for the cure of warts, but in more recent times
is used as a place to seek cures for sick children, thus explaining the
particular array of votive offerings left by believers. To effect a cure
it is commonly believed that one must make three visits and leave
something (Cunniffe 2012, 2).

Offerings pinned to St Brendan’s rag tree at Clonfert.

The offerings pinned to the tree are varied. They range from rosary beads, hair bobbins, sockets, babies dummies, religious statues and children’s toys and brown scapular.

Votive offerings surrounding St Brendan’s rag tree at Clonfert.

The base of the tree is surrounded with a circle of offering some may have fallen from the tree but others are likely placed here on the ground. These offering are similar to those pinned to the tree although I notices more items of clothing, religious statues, inhalers, containers for tablets and holy water bottles. The volume of objects is astonishing and shows that there is still a great devotion to the tree.

References

Cunniffe, C. 2012 ‘St Brendan’s Tree, Clonfert’, South East Archaeological and Historical Society Newsletter, No 9, Spring, 2012, 2.

The Rag Well Clonmel

Apr19

The Rag Well is a small well located in the townland of Knocklucas, on the southern outskirts of the town of Clonmel. The well gives its name to the surrounding area which is generally referred to as the ‘ragwell’. This is not a holy well it is more of a wishing well and there is a long tradition of people coming here and tying rags to a white thorn tree beside the well to make a wish .

Location map of the rag well taken from Bing Maps

While writing my last post on St Patricks well at Marlfield I came across some old photos of the Rag Well in the National Library of Ireland online photographic database. I became very curious about the well, its history, if it had changed or had been refurbished.

So last weekend I paid a visit to the site with my uncle Eddie who grew up in the Old Bridge area of Clonmel town and as a child visited the site.

The landscape of the site at the end of the 19th- early 20th century

In 1841 John O’Donovan records that the well as being known as Tobar na Gréine / the well of the sun. Although he refers to it as a holy well, he makes no mention of pilgrimage or an association with a saint. By the early 20th century the well was known as the Rag Well and continues to be known by this name to this day.

The well is an underground stream which flows into a stone lined channel. At the time the photo below was taken in the early 1900’s the well was surrounded by a low circular wall. The enclosing wall was in poor condition and it looks like only the footings of the wall were visible when the photo was taken.

French, R., & Lawrence, W. (. M.. (18651914). Holy Well, Ragwell Glen, Clonmel, Co. Tipperary. http://catalogue.nli.ie/Record/vtls000319096

French, R., & Lawrence, W. M.. (18651914). Holy Well, Ragwell Glen, Clonmel, Co. Tipperary (Taken from http://catalogue.nli.ie/Record/vtls000319096)

In the photo the white thorn tree beside the well is covered in rags. The well looks directly across at Slievenamon mountain and the mountain is was clearly visible in the photo above. The modern tree coverage is alot more dense and the view is not as clear but its still pretty impressive.

French, R., & Lawrence, W. (. M.. (18651914). Slievenamon from Roguell Glen, Clonmel, Co. Tipperary. http://catalogue.nli.ie/Record/vtls000331355

A later photo, of unknown date, shows that the wall around the well had been rebuilt and the well has remained unchanged to this day.

The Rag Well photo taken some time in the 20th century ( image taken http://www.igp-web.com/tipperary/photos/oldphotos/index.htm)

The Rag well today

To get to the Rag Well you head out of Clonmel along the mountain road and at the first junction, on a sharp bend you take the smaller road (see map above). A short distance up this road you will see a small green gate that opens on to an old grassy laneway.

Gateway leading to the path to the Rag Well

Go through the gate and the path to the well is on the right hand side above the lane. It is easy to miss the path and you have to climb up to it. The path consist of stone steps which are now covered in leaves and dirt. The steps are very slippy so do take care climbing and if you are anyway unsteady on your feet id give it a miss, I stumbled a few times on the way up and down.

Stone steps leading to the Rag Well

The path is a little bit over grown in places but it will lead you to the well. Like the path the well is neglected and over grown. In the older photos the well was surrounded by pasture but today the field is covered in bracken and gorse.

The Rag Well surrounded by bracken

The well is still surrounded by the circular stone wall. The wall is in a reasonable state of preservation but there are patches in need of repair. The well can be entered through a small opening in the south. The interior is now very over grown, although it is clear the interior hasn’t change since French photographed the well in the 1900’s see photo below. The water flows out from the ground into the stone channel which in turn flows out of the enclosure and heads down hill.

French, R., & Lawrence, W. (. M.. (18651914). Holy Well, Ragwell Glen, Clonmel, Co. Tipperary. http://catalogue.nli.ie/Record/vtls000319095

The rag tree which is a white thorn tree is covered in ivy. It looks like the ivy is choking the tree which is really sad given its history. There are still some rags on the tree which suggests some adventurous people still come here.

The Rag Tree which gives the Rag Well its name.

As I said before this is not a not a holy well but a wishing well. O’Connell in 1956 noted

There until recently the young ladies used to tie a bit of a rag around a branch of a tree, perhaps adding a prayer like ” Dear St Anne, send me a man….”

As a child my uncle was told the well was associated with the fairies and he and his friends would tie rags to the tree to make wishes before heading off to the near by reservoir to go for a swim.

Id love to hear from anyone who has any memories of the rag well and I hope this post will encourage people to visit it so this magical place does not become forgotten.

View of Slievenamon from the well today

References

French, R., & Lawrence, W. M.. (18651914). Holy Well, Ragwell Glen, Clonmel, Co. Tipperary . http://catalogue.nli.ie/Record/vtls000319096

French, R., & Lawrence, W. (. M.. (18651914). Slievenamon from Roguell Glen, Clonmel, Co. Tipperary. http://catalogue.nli.ie/Record/vtls000331355

French, R., & Lawrence, W. (. M.. (18651914). Holy Well, Ragwell Glen, Clonmel, Co. Tipperary. http://catalogue.nli.ie/Record/vtls000319095

O’Connell, P 1956. ‘St Patrick’s well Clonmel, Co. Tipperary: an early Christian sanctuary of the decies. Phamplet . Clonmel: St Patrick’s Day Society.

O’ Flanagan, Rev. M. (Complier) 1929. Letters containing information relative to the antiquities of the county of Waterford collected during the progress of the Ordnance Survey in 1841. Bray: Typescript.

St Patrick’s Holy Well at Marlfield Clonmel

Apr12

St Patrick’s well is located close to the village of Marlfield, a few miles outside of the town of Clonmel. It is well is signposted and can be accessed from the Cahir to Clonmel road and from the Marlfield village.

St Patrick’s well is located beside a stream at the base of a limestone cliff. This is a really lovely peaceful spot. As well as being a place of pilgrimage (excuse the pun) it is also a focal point on hot sunny days for families and children who come here to hang out and paddle in the icy waters of the man-made pond beside the well. I had hoped to write a post about the well for St Patrick’s day but unfortunately the time just got away from me, so better late then never.

Modern Landscape

To access the well you climb down modern steps built into the side the cliff face. The steps provide a great vantage point for views of the site.

View of St Patrick’s well from top of steps

At the bottom of the steps there is a large statue of St Patrick who gazes serenely across at the holy well.

Statue of St Patrick

People often leave votive offerings at the statue and on the day I visited there was a large rosary beads draped around the statue’s neck and children’s shoes and a candle at the base.

The rest of the site consists of a bubbling spring well defined by a tear shaped stone walls whose waters flow through a small stone channel which in turn flows into a large man-made pond.

Interior of St Patrick’s holy well

The water flows through two long hallowed-out granite water spouts. Conn Manning (2007, 13) has identified the stones as flumes from an early medieval horizontal mill.

The water from the well flows through flumes from an early medieval horizontal mill

The water that fills the well comes from an underground stream and the force of the water is very strong and would have been sufficient to power a mill without a need of a millpond (Manning 2007, 13). Perhaps the well had a more practical function before becoming a place of devotion.

The water from the well flows through the flumes and through a modern stone lined channel which flows into a large pond. At the centre of the pond is a small undecorated early medieval stone cross .

Beside the large pond are the ruins of a small church of late medieval date. This may have been used as a parish church in medieval times and appears to have been used as a place of worship until the 18th century. The building is rectangular in plan and built of limestone rubble. The exterior has been re-pointed and the building has undergone restoration in modern times. The church and the well belonged to the nearby Cistercian abbey of Inishlounaght. The abbey was founded in the 12th century by Donal O’Brien the King of Munster and dedicated to the Blessed Virgin. The abbey no longer survives but its site is located at the first fruits Church of Ireland on the banks of the Suir in Marlfield village.

The church is entered through a doorway with hooded moulding in the west gable, which has been rebuilt in modern times.

Doorway in the west gable of the church

Within the church there is a late medieval alter tomb which came originally from the White Mortuary Chapel in St Mary’s church in Clonmel. The tomb was brought here following the demolition of the chapel in 1805.

Interior of St Patrick’s church prior to modern restorations by Robert French from The Laurence Collection National Museum of Ireland http://catalogue.nli.ie/Record/vtls000339063

Incorporated into the east gable are a number of architectural fragments such as window heads which came from the abbey of Inishlounaght and also an armorial plaque .

East gable of St Patrick’s church

The Landscape of the Well in the 19th and early 20th century

The landscape we see today at St Patrick well is a relatively new creation and has changed drastically in the last 50 years or so.

Photo dating to circa 1900’s showing the original landscape of St Patrick’s well. Taken by Robert French (1841-1917) in The Lawrence Photograph Collection National Library of Ireland http://catalogue.nli.ie/Record/vtls000339062

In 1914 Power described the well as a

great basin filled to the brim with bubbling crystal water.., close by it in the march is a stunted, rude and early celtic cross which marks a penitential station.

Photo of St Patrick’s well taken by Robert French (1841-1917) in The Lawrence Photograph Collection National Library of Ireland http://catalogue.nli.ie/Record/vtls000333667

Early 20th century images of the well suggest it was originally surrounded by a low circular enclosing wall with a large ash tree growing out of the side of the well. The site had a rather beautiful wild and natural appearance but would have been marshy underfoot.

The remodelling of the site began in the 1956 with the addition of the statue of St Patrick described above. The majority of the works took place in the late 1960’s, undertaken by the St Patrick’s day society with financial aid from the Mayor of Los Angles Sam Vorty. Vorty’s mother was Johanna Egan formerly of Love Lane in Clonmel who emigrated to America and who often talked to her son about this well. Following her death he contacted the Society of St Patrick’s day in Clonmel and offered financial help in improving the well.

With the funding provided by the Mr Vorty, Mr Armand Hammer and the Irish Israeli society from South California, the St Patrick’s day society instigated a ‘clean up’ and remodelling and landscaping of the site which resulted in its current appearance.

Plaque dedicated to restoration and landscaping of St Patrick’s well

Evidence for pilgrimage

I am a bit short of time this week so I have decided to discuss the well’s association with St Patrick in another post.

St Patrick’s well is not mentioned in any early medieval documents prior to the 12th century. The earliest direct reference to pilgrimage was recorded in 1619 when Pope Paul V granted the a plenary indulgence to all pilgrims visiting St Patrick’s church, provided they went to confession and communion and visited the church on the feast of Pentecost or on the feast day of St Patrick, any time from Vespers to sunset on the feast.

The Ordnance Survey letters written by John Donovan who visited the site in the 1840’s notes

it is still esteemed holy and visited by pilgrims far and near for the cure of disease especially headaches.

St Patrick’s well

The waters of the well are renowned for healing properties. In 1813 the well was described as follows

there is an excellent mineral spring and a well which is celebrated for curing sore lips, sore eyes, the srofula* and several chronic diseases either by drinking or washing in the stream that issues from it. Thousands flock here in summertime from all places astound to pilgrimage in the stream.

Others who visited the well recorded that clusters of stones within the stream along with the early medieval cross marked the pilgrim stations. It was also custom like at so many 19th and 20th century pilgrim sites for people to perform their pilgrimage in their bare feet.

O’Donovan’s visit appears to have coincided with the pilgrimage of a man who had developed a head ache having joined the temperance movement. He noted the man’s ritual washing in the waters to obtain a cure.

The day I visited it there was at it for the cure of a headache, which he got since he joined Father Mathew. He washed his hands, head and feet in the stream at the point where it issues form the well.

Hall writing in 1842 notes

It was once a favourite resort for pilgrims but it now quiet deserted

While the The Dublin University Magazine in 1953 states

Pilgrims in former days resorted to this spot.

These accounts suggest the well was still visited but by local people in the mid 19th century but the hinterland of the shrine was in decline. The fortunes of the well change in the early 20th century with a revival in devotion at the well.

Image of St Patrick built into enclosing well wall at St Patrick’s well Marlfield

I will come back to St Patrick’s well very soon and discuss its connections with St Patrick, 20th century and modern pilgrimage to the site and any new sources for past pilgrimage

References

*Scrofula was a swelling of the lymph nodes in the neck caused TB.

Anon. 1853. The Dublin University Magazine Vol. 42, page 332.

Farrelly, J. 2011. ‘St Patrick’s well TS083-004′ RMP Files’, http://www.archaeology.ie

Hall, S.C. 1842, Ireland its Scenery and Character etc. London: How and Parsons.

Manning, C. ‘Could well be a mill’ [St. Patrick’s Well, nr. Clonmel, Co. Tipperary & St Brigit’s well nr. Tully, Co. Kildare. Stone flumes], Vol. 21. No. 1, 12-15.

O’ Flanagan, Rev. M. (Complier) 1930. Letters containing information relative to the antiquities of the county of Tipperary collected during the progress of the Ordnance Survey in 1840. 3 Vols. Bray: Typescript.

Power, Rev. P. 1914. Life of St. Declan of Ardmore and Life of St. Mochuda of
Lismore. With introduction, translation and notes. London: Irish Texts Society

St Berrihert’s Kyle Co Tipperary Part 1: The Archaeological remains

Feb19

The 18th of February is the feast day of St Berrihert/Berrahert of the parish of Ardane, Co Tipperary. An Anglo-Saxon saint, he is traditionally believed to have come to Ireland in the seventh century following the Synod of Whitby. To mark the saint’s feast this two-part blog post will explore the archaeological remains and the evidence pilgrimage at a site associated with the site, known as St Berrihert’s Kyle in Co Tipperary.

1st ed OS map of St Berrahert’s Kyle/Berrihert’s Kyle 1840

Location

St Berrihert’s Kyle is one of Tipperary’s best hidden treasure. The site is located in the townland of Ardane, in the parish of Templeneiry. It is difficult to find as there is no signposting. It is located close to the village of Ardane.

From the main road, you will see a sign for “Golden Mile, Winner 2003”, turn left on the opposite road. Half a mile down this road is a gate with a no parking sign. Go through this gate and cross the first field (Be aware that there might be cows or bulls!). From there you will find the wooden trail that will lead you to the Kyle and the Well (visitballyhoura.com).

Who is St Berrihert?

It is suggested that St Berrihert came to Ireland following the Synod of Whitby (Ó HÉaildhe 1967, 104). He is named in some documents as brother of the Saxon saint Garailt of Mayo (Ó Riain 2011, 103). He is associated with a number of places in the south of Ireland mainly around Co Cork. He is likely also to be the same saint as St Berichter the patron of an early medieval ecclesiastical site at Tullylease in the barony of Duhallow, Co Cork. An interesting cross slab of 8th/9th century date survives at Tullylease. The stone has an elaborate decorated cross and the text of with a prayer for Beirchachtuire an Irish version of the Anglo-Saxon Beorhtwine.

Tullylease Cross slab. Image taken from http://www.irishmegaliths.org.uk/crosspillars2.htm

The Annals of the Four Masters records the death of a cleric with this name at the site in 839,

Berichtir of Tulach Leis died on the 6th of December.

The Martyrologies of Donegal and Gorman record the saint feast day as the 6th of December. His feast was honoured on the 18th of February at St Berrihert’s Kyle, the subject of this post, and at the 15th of February in West Kerry. The variation of feast day perhaps indicates ‘ that the cult had become entwined with that of Bearach of Termonbarry‘ whose feast is on the 15th of February (Ó Riain 2011, 102).

St Berrihert’s Kyle

St Berrihert’s Kyle is located on farm land. To approach the site you must cross through two fields. The land is boggy but a timber path marks the way. There are often horses or cattle in the field.

Path approaching the St Berrihert’s Kyle

The Kyle through the years

The Kyle is the oval area enclosed by an earthen bank and contains a large number of early medieval cross slabs. The landscape of this area has changed in the last 100 years or so.

In 1907 Crawford described the area as ‘a circular enclosure in a field west of the well and greatly overgrown with oak tress and thorn bushes‘. He also noted that all the carved stones, which he counted 22 have been collected and built into a station (Crawford 1907, 61).

Cross slab at St Berrihert’s Kyle in 1907 ( after Crawford 1907)

The photo above dates to 1907, it shows the site as very overgrown with a large number of the cross slabs placed in front of a small tree covered in rags. Crawford( 1907, 62) mentions the tree was a thorn-bush and that a series of offerings were left here including statuettes, vases, cups and toy-teapots.

A second photo from the Limerick City Museum collection show that the cross slabs had been moved and built up into a station in front of a wall. A large rectangular stone was placed in front of the crosses . This photo is dated to between 1896-1910 and on the reverse image in pencil ‘Berrihert’s Kyle Co. Tipp. 1936’.

62088_ca_object_representations_media_7392_mediumlarge

Photo of Crosses at St Berrihert’s Kyle dated 1936 ( from http://museum.limerick.ie/index.php/Detail/Object/Show/object_id/8087)

The site today

Today the landscape of the site owes much to work carried out in 1946 by the Office of Public Works/OPW who “cleaned up the site”. They cleared the enclosure of bushes and vegetation. Then they collected all the crosses and built them into a circular stone structure which incorporates a large oak tree, to protect the crosses from cattle at the south end of the site. The walls are full of cross slabs and it has an ancient look to it.

Stone structure built by OPW in 1946

The stone structure is entered via a style, beside a large oak tree. Ó HÉailidhe (1967, 103) recorded 72 cross inscribed stone at the site but only 67 were noted by the Tipperary Survey in 2011 suggesting some may be missing.

Interior of stone enclosure showing the stone crosses incorporated into the walls.

The majority of the crosses depict a simple Latin cross on a single face. A small number have decoration on both faces.

Close up of cross slabs at St Berrihert’s Kyle.

A larger rectangular stone with one hollow depression is found within the stone enclosure, in front of the head of a high cross which is incorporated into the wall. The surface of the bullaun stone is covered by trinkets left by pilgrims and includes holy statues, small toys, coins and crystals .

Bullaun stone in interior of circular stone enclosure at St Berrihert’s Kyle

A large egg-shaped stone sits in the hollow of the bullaun stone. These egg stones occurs at other pilgrim sites and are known as cursing stones.

Egg shaped stone in the bullaun stone.

A holly tree within the enclosure is covered rags and ribbons tied by modern pilgrims.

Rag tree within circular stone structure at St Berriherts Kyle.

The presence of such a large number of cross slabs at the site may suggest the presence of a monastic settlement. There are no upstanding remains of any buildings at the site. If this was a monastic site it is possible the buildings were built of wood. In the 1940’s the ground surface of the Kyle was lowered and the soil from this area was used to build a causeway across the bog to the nearby St Berrihert’s well. The OPW recorded no trace of walls when lowering the ground level at the site. It is impossible to know what damage this act did to any sub-surface archaeological remains that may have been present.

Around the edge of the Kyle are a number of small stone cairns surmounted by a cross slab. These cairns were created in 1940’s to mark stations of the cross but there were not part of the original pilgrim stations at the site .

Cairn with cross slab built in 1946.

The central area of the Kyle is defined by stone curbing which demarcate a children’s burial ground.

Kerbing at the site.

St Berrihert’s holy well

The nearby holy well is dedicated to St Berrihert and is located a short distance from the Kyle. The path is marked by a timber track through marshy ground.

Path leading from the Kyle to the nearby St Berrihert’s holy well.

The path continues crossing over a small bridge.

Bridge over stream to on way to St Berrihert’s holy well

The well is a large circular pool is found in a surrounded by trees and defined by an earthen bank in the NE-NW.

St Berrihert’s holy well.

Some of the trees are decorated offering left by modern pilgrims and range from ribbons, rags, socks and toys.

Rag tree at St Berrihert’s Kyle.

The well is formed from limestone springs and the waters bubble forth giving it a really magical appearance. This was very likely a place of prehistoric pilgrimage.

Bubbling water at St Berrihert’ well.

Coming soon is part II of this post, which will look at the history of pilgrimage at the site.

References

Crawford, H. S. 1907. ‘A descriptive list of the early Irish crosses’, JRSAI 37, 187-239.

ÓHÉailidhe, P. 1967. ‘The crosses and slabs at St Berrihert’s Kyle in the Glen of Aherlow’ in Rynne, E. North Munster Studies. Limerick: The Thomond Archaeology Society, 102-126.

1987.0727, Limerick Museum Catalogue, http://museum.limerick.ie/index.php/Detail/Object/Show/object_id/8087http://museum.limerick.ie/index.php/Detail/Object/Show/object_id/8087

Pilgrimage In Medieval Ireland

pilgrim roads, rituals & destinations

Category Archives: Holy Trees

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St Leonard’s Holy Well at Dunnamaggin Co Kilkenny

St Colmán’s holy well at Oughtmama Co Clare

St Brendan’s Rag Tree and Holy Well at Clonfert Co Galway

The Rag Well Clonmel

St Patrick’s Holy Well at Marlfield Clonmel

St Berrihert’s Kyle Co Tipperary Part 1: The Archaeological remains

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