Abbey Well: The forgotten pilgrimage at Holycross abbey

Aug1

Holycross abbey, Co Tipperary is one of my favourite pilgrim sites. During medieval times the abbey was famous for its relic of the true cross that attracted pilgrims from across Munster. In a previous post I discussed medieval pilgrimage at the abbey.

View of Holycross abbey Co Tipperary

The abbey was also associated with a holy well. The well was recorded as ‘Abbey Well’ on the 1st, 2nd & 3rd ed. 6 inch Ordnance Survey map of Tipperary. The well is located close to the west bank of the River Suir, c. 10m east of the chancel of the abbey church.

3rd ed 6inch Ordanance Survey Map showing location of Abbey Well

3rd ed. 6 inch Ordnance Survey Map showing the location of Abbey Well

The earliest reference to the well and its associated pilgrimage dates to 1628 when a man called John O’Cullenan was cured of pain after visiting the well ‘near the front of the abbey church and drinking its water three times’ (Hayes 2011, 13). A Short Account of Holy Cross Abbey published in 1868 states the well was visited by pilgrims up to the beginning of the 1800’s when the pilgrimage was suppressed by the orders of Archbishop Bray. The book also makes note of pilgrim rituals at the well. The rituals included pilgrims going around the well on their knees three times before drinking the water. No doubt set prayers were also recited. In the ensuing years the wells importance declined and by the 1950’s pilgrimage had ceased and the well was reduced to a wishing well.

The wells importance declined even further and today the well is covered over. This took place when the land surrounding the well was landscaped and turned into a prayer garden to commemorate the visit of Pope John Paul II in 1979.

If anyone is interested in visiting Holycross abbey guided tours of the abbey are available on request (further information holycrossabbeytours@gmail.com / 086-1665869). Also thanks to Kilkenny Archaeology for the references relating to the holy well.

References

C. M. E. A Short Account of Holy Cross Abbey /. Dublin: Edward Ponsonby, 1868.

Hayes, W. J. Holycross : The Awakening of the Abbey /. Roscrea: Lisheen Publications, 2011.

Pilgrimage at St Patrick’s Holy Well Marlfield Clonmel

Jul2

Last week on the 25th of June I attended an event at St Patrick’s holy well at Marlfield Clonmel. This is one of my favour holy wells and it has a rich history which I have discussed in a previous post.

St Patrick’s Holy Well Marlfield, Clonmel

The well is visited throughout the year but each Summer the people from the village of Marfield and surrounding parishes in Clonmel town, come to the well for an annual gathering that takes the form of a mass.

This year the mass was held at 8pm and a large crowds attended. Mass was celebrated by Bishop Cullinan, the new Bishop of the Diocese of Waterford and Lismore.

Bishop Cullinan the new Bishop of the Diocese of Waterford and Lismore.

People gathered in front of the old medieval church others sat around the holy well and the boundary walls.

People gathered in front of the old medieval church

The waters of the well were bubbling forth in the background , birds singing. Despite the crowds the site was very peaceful.

People standing around the well during mass.

The large crowds emphasized the size of the area around the well which really is quiet vast. There was a real festive feeling with lots of singing and live music.

Pilgrims at St Patrick’s holy well

I look forward to returning to the well later in the summer .

St Non’s chapel: a destination for Irish pilgrims to Wales in medieval times

Aug10

During medieval times Irish pilgrims travelled on pilgrimage to British shrines. One of the most popular destinations was the shrine of St David located in Pembrokeshire in Wales. It not surprising St Davids was such a popular destination given it possessed the corporeal relics of St David and in the later medieval period two pilgrimages to St Davids was equal to one to Rome. For Irish pilgrims a trip to Wales was a lot less expensive and time-consuming then one to Rome.

St David’s cathedral in Wales

Like many important pilgrim sites St Davids was at the centre of an extensive pilgrim landscape composed of minor outlying pilgrim shrines/foci connected to the saint. As well as praying at the relics of St David, pilgrims would have also visited some of these minor shrines more often than not prior to visiting the primary shrine. This post focuses on one such site namely the chapel of St Non’s. This site is located in a field over looking St Non’s Bay approximately a mile from St Davids.

View of St Non’s Bay.

St Non (also known as Nonna or Nonnita) was the mother of St David. Her feast day is the 3rd of March and her cult spread to Wales, Cornwall and Brittany. The daughter of Lord Cynyr Ceinfarfog, she was born around AD 475. As a young woman she became a nun at Ty Gwyn near Whitesands Bay (Dyfed). St David was conceived when she was raped by Sanctus, a king of Ceredigion. Tradition hold that the chapel was built on the site where she gave birth to St David. St Non’s chapel is one of a number of sites which claim to be the location of St David’s birth.

Today the site consist of the ruins of a single room building aligned north-south. The walls do not survive to any great height and the present structure cannot be dated easily as there are not any distinguishable features. The alignment of the building is very unusual as churches are normally aligned east-west.

St Non’s Chapel.

Fenton writing in 1818 states

In digging for earth within the walls of the chapel, stone coffins were found, and part of a curious image of pottery glazed, being the head and shoulder of a male figure. It was hollow, and filled with a prodigious hard cement, and is now in possession of Mr Archdeacon Davies.

An early medieval cross slab, of 7th/8th century date, is located in the corner of the interior of the chapel. When I visited the site in late June there were a number of beach pebble with names written on them, left in front of the slab perhaps as modern votive offerings.

Early medieval cross slab at St Non’s Chapel.

A holy well also dedicated to the saint is located very close to the chapel. The waters of the well flow into a rectangular chamber covered with superstructure with a rounded top. The water then flows into a second rectangular stone trough.

St Non’s well

Local tradition holds that the well burst forth from the ground upon the birth of St David.

The water from St Non’s well flows into a stone rectangular trough.

The well and a small area around it are enclosed with a stone wall. A niche in the wall opposite the well holds a small statue of St Non with out stretched arms. Modern pilgrims have left a number of offering at her feet including a brown scapula , money and rosary beads.

Statue of St Non at St Non’s well

The oldest written account of pilgrimage here is found in a 15th century poem and concerns the pilgrimage of Edudful ferch Gadwgon and her sons. The text records that Edudful visited St Non’s chapel and holy well on her way to St Davids. When she arrived here she washed her head in the holy water. She also prayed at an image of the St Non, most likely a statue and lit candles before the altar in the chapel. When her pilgrim rituals were complete she proceeded to her primary destination St David’s where as part of her pilgrim rituals she left an offering of wax and money (Cartwright 2007, 190).

On Sunday Edudful comes

to pray sincerely to God;

puts her head in the well,

raises her hands merrily,

worships the holy image,

lights the large, yellow candles,

and puts all of them on the altar;

From there she passes to

the good close of St David’s church;

makes an offering of crimson wax

and money and kisses the saint; ( ibid after Johnson 2007, 371)

Browne Willis (1717) writing in the 18th century quotes an early 16th century description of the well by George Owen of Henllys

There is a fine Well beside it , cover’d with a Stone-Roof and inclosed within a wall, and Benches to sit upon round the Well (ibid., 190).

Cartwright (2007) suggests the superstructure over the well was more substantial than it is today. The present covering may date to the 19th century but it was extensively restored in 1951.

The waters of the well are said to have healing powers and to be of particular use for eye complaints. In 1811 the following account of the well is given in Fenton’s Historical Tour Through Pembrokeshire

…a most redundant spring arched over, and at one time inclosed with a wall. The fame this consecrated spring had obtained is incredible, and still is resorted to for many complaints. In my infancy, as was the general usage with respect to children at that time, I was often dipped in it, and offerings , however trifling , even of a farthing or a pin, were made after each ablution, and the bottom of the well shrone with votive brass.

The immersion of children in the waters of holy wells were carried out at many Irish sites in the 19th and 20th century such as at St Moling’s well at Mullens in Co Carlow and at St Keeve at Glendalough.

A second chapel can be found a short distance from the well, in the grounds of St Non’s Retreat house . This chapel which has an ancient appearance was built-in 1934 by Mr Morgan-Griffith a solicitor from Carmarthen who had it built for his wife who had converted to Catholicism.

The building was constructed with recycled stones from cottages and possibly also from monastic buildings at Whitehall.

Our Lady and St Non’s Chapel built-in the 1930s.

The modern chapel is dedicated to Our Lady and St Non. Within are a number of beautiful stain glass windows of the William Morris school depicting Welsh saints including St Non see image below.

Stain glass window of St Non

The base of this window depicts a scene of St Non and her son St David arriving in Brittany by boat.

St Non and St David arriving in Brittany by boat.

Another interesting feature within the chapel is the altar which incorporates numerous pieces of medieval architectural fragments.

Altar incorporating pieces of medieval architectural fragments.

Today the Passionists are the owners of the property and they have granted the Sisters of Mercy a licence to occupy and manage St Non’s Retreat Centre and chapel.

Looking out from the interior of Our Lady and St Non’s Chapel.

The ruins of St Non’s Chapel and holy well has a long tradition of pilgrimage. The stunning scenery and peaceful setting at the site makes it a must see for modern pilgrims. The modern church of Our Lady and St Non is also a lovely place to spend some time. Although there are no accounts of Irish pilgrims travelling here I suspect the majority of Irish pilgrims to St Davids would have also visited the site.

References

Cartwright, J. 2007. ‘The Cult of David’, In (eds.) Evan, J. W. & Wooding, J. St David of Wales Cult Church and Nation. Woodbridge: The Boydell Press, 182-206.

Fenton, R. 1811. Historical Tour Through Pembrokeshire Printed for Longman, Hurst, Rees, Orme & co., 112-113

Johnston, D (ed) Gwaith Lewys Glyn Cothi. Walse: Welsh University Press.

Rees, N. 1992. St David of Dewisland. Llandysul: Gomer Press, 21-24.

The Pattern day at Durrow Co Offaly

Jun15

Last Monday the 9th of June I attended the pattern day celebrations in the parish of Durrow Co Offaly.

Banner of St Colmcille/Columba.

Durrow is a small village about 5-7 km outside of Tullamore town. St Colmcille/Columba is the patron saint of the parish and the local community celebrate his feast day on the 9th of June each year. Tradition holds the saint founded a monastery here in the 6th century close to the holy well. Durrow was an ecclesiastical settlement of great importance and part of the early medieval Columban federation of churches. I will discuss the history, the archaeological remains at Durrow and the medieval evidence for pilgrimage in more detail in a later date. This post will focus only on this years pilgrimage.

Modern pilgrimage

Each year the people of Durrow continuing on a centuries old tradition, commemorate the feast day of St. Colmcille. It is also the traditional day that the children from the parish make their first communion.

This year the communion mass was held at 10 am and a second mass in honor of Colmcille was held at 12am. Following mass the community walk in procession to St. Colmcille’s holy well and after all the religious celebrations a sports day was held in the afternoon .

Processional route from Durrow Roman Catholic Church to St Colmcille’s holy well ( map taken google maps)

When I arrived in Durrow it was about 12.2o and mass was underway. The church was decorated in bunting and flags.

Roman Catholic Church at Durrow.

Following mass everyone assembled at the church gates and fell into line behind a banner with an image of the saint. The parish priest and other clergy from the diocese and two musicians walked in front with the rest of the pilgrims following.

Pilgrims beginning to assemble outside the church gates for the procession.

Musicians John Buttivant and Dick relaxing before the procession. There are normally joined by a piper who was unfortunately not able to attend this year due to illness.

The procession as it leaves the church and turns soutj down the N52.

The procession heads from the church gates south along the N52 road . The event literally stops traffic as the community walk along this busy road. St Colmcille’s day is very important to the local community and one lady told me that many people will take the day off work to attend.

Everyone was in good spirits as they walked along oblivious to the lorries and cars behind them, thankfully the an Garda Síochána were also present to regulate the traffic.

The procession as it heads down the N52.

After walking for approximately 0.5 km the procession leaves the N52 road and heads into Durrow Abbey Demesne.

The procession as it enters the N52.

The next stage of the procession, which is about 0.6km in lenght, could not be more different from the first section of the walk. The pilgrims proceeded down a leafy driveway that leads to the St Colmcille’s Church of Ireland and Durrow Abbey House.

Pilgrims walking along the road within Durrow Demesne.

The procession continued past St Colmcille’s Church of Ireland

St Colmcille’s Church of Ireland at Durrow.

and along a small trackway which leads to a D shaped , tree covered marshy area known as the island.

Pilgrims walking down the trackway leading to St Colmcille’s holy well.

St Colmcille’s holy well is located at the center of this area.

St Colmcille’s holy well at Durrow.

Everyone congregated around the well and tried to avoid the more marshy areas. Some boards had been placed towards the entrance to make access easier. Once everyone had arrived a number of prayers were recited blessing the well and those present.

Prayer being said at St Colmcille’s holy well.

Following prayers many people went to the holy well to take home water in plastic bottles and milk cartons. A young man and woman stood by the well and filled bottles with water for the pilgrims .

Pilgrims taking water from St Colmcille’s holy well at Durrow.

Durrow was certainly one of the most stylish pilgrimages I have attended, probably because it coincides with communion day and everyone looked great in their suits and dresses. This event has such a great community feel and its really a great social occasion too.

Pilgrims chatting at St Colmcille’s holy well.

As I headed back up the trackway towards the church, which houses the 9th century high cross (will discuss in another post), I could hear singing and when I went to investigate further I found a fantastic choir who were singing within the church.

The choir singing within the church at Durrow.

I really enjoyed my time at Durrow and it was really lovely to attend such a vibrant pilgrimage.

References

http://www.tullamoreparish.ie/durrow-mainmenu-177%5B/embed%5D

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’.

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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

St Bartholmew’s well, Garrynataggart Co. Cork

Jan13

The first post of 2014 is about St Bartholomew’s well in the townland of Garryantaggart Co. Cork. By coincidence the first post of 2013 was also about a holy well of the same name at Kinsalebeg Co. Waterford.

St Bartholomew’s well is located close to a junction with the R639, the old road linking the towns of Fermoy and Midelton. The well is easy to find and there is a signpost at the Ballinwillin Bridge junction.

Location map of St Bartholomew’s well Garrynataggart taken from Bing maps

According to Power writing in 1923 the townland name Garrynataggart or Garraidh an tSagairt in Irish means ‘the priest’s garden’. The well is dedicated to St Bartholomew who was one of the 12 apostles. Following the ascension of Christ he engaged in missionary work and is believed to have brought Christianity to Armenia, where he was later martyred. Tradition holds he was flayed alive and crucified. In the Western church his feast is commemorated in the 24th of August.

Power (1923, 172) noted that devotions were held here at the Garrynataggart well on St Bartholomew’s feast day in the early 1920’s

Around hang, or are deposited, votives of the usual kind, and devotions are paid on August 24th.

The well is on private land but the site is very accessible. A small lay-by at the side of the road provides parking for visitors to the well. To approach the well one must enter a the field via some concrete steps and then continue a short distance across the field to a small river.

River beside St Bartholomew’s holy well at Garrynataggart.

The river is bridged by a timber bridge with a gate.

Bridge leading to holy well

The well is located on the other side of the bridge on a south-facing slope. The area is very neat and tidy and there is a bench above the well, implying the site is still cared for by local people.

The well is a natural spring it is surrounded by a tear shaped stone wall with a rounded top.

St Bartholomew’s well Garrynataggart is surrounded by a modern enclosing wall.

The well is entered at the south through a door with a gable faced facade. At the top of the gable is an iron cross and a plaque stating the dedication of the well.

Entrance to St Bartholomew’s well Garrynataggart.

A number of ceramic mugs are found inside the well structure on the left is a small recess.

Cups in small recess of the interior of the well structure at St Bartholomew’s well Garrynataggart.

The well is still in use and visited, as evident from the neatness of the surrounding area and a small number of coins left in the water.

The water of St Bartholomew’s well Garrynataggart comes from a spring and is crystal clear.

As I mentioned above devotions were being carried out at the well on the 24th of August on the saints feast day. Power (1923, 172) also mentions people leaving offerings at the well.

Around hang, or are deposited, votives of the usual kind…..

Today apart from the coins in the water of the well there is an image of the saint hanging from the well structure.

Image of St Bartholomew at St Bartholomew’s well Garrynataggart.

Id love to find out more about modern traditions at the well so if anyone has any information please get in touch either by commenting on this post or emailing pilgrimagemedievalireland@gmail.com.

Reference

Power, P. 1923. ‘Place-Names and Antiquites of S.E. County Cork. Barony of Barrymore. Part III.’ PRIA Vol. 36, 164-205.

Coole Abbey Co Cork

Jun29

Coole Abbey is a really interesting site, located about 4-5 miles outside of the scenic town of Castlelyons in Co Cork. The site of an early medieval monastery, founded by St Abban in the 6th century, today all that remains of the early monastery are two churches and a holy well. Of the surviving churches the smaller of the two sits in a field beside the road from Conna to Castlelyons. The larger church is located c. 200m to the northeast in an historic graveyard.

Location map of the churches and Holy well at Coole (taken from Bing Maps)

Placename Evidence

Cúil is the Irish for Coole and it translates as corner or nook. Early medieval documents refer to the abbey as Cúil Chollaigne.

The Saints Associated with Coole

Coole is associated with two saints Abban (Abán) and Dalbach.

St Abban was born into the Uí Chormaic (Dál gCormaic ) dynasty in Leinster. He is associated with the churches of Mag Arnaide (‘Moyarney’/Adamstown, near New Ross, Co. Wexford) and Cell Abbáin (Killabban, Co. Laois) . In Munster he established a monastery at Ballyvourney, Co Cork which he later surrendered to St Gobnait. He is also associated with Killagh Abbey near Milltown Co Kerry and Kilcrumper near Fermoy and he founded the church at Coole (Cúil Chollaigne). Abban has two feast days the 16th of March and the 27th October (O’Riain 2012, 51-52; 254).

The second saint association with Coole is St Dalbach. Dalbach and the church at Coole were associated with the anchorite movement known as the ‘Céili Dé’ (clients of God) who flourished in Ireland between 750-850. The saints pedigree links him to a Cork based tribe known as the Uí Liatháin. The saints obit was entered in the annals for the year 800 and his feast was assigned to the 23rd October ( O’ Riain 2012 ,254).

There are few early medieval historical references to the site. One that is of interest is found in Mac Carthaigh’s Book a collection of annals that date from 1114 to 1437. The annals for the year 1152 states the churches of

Cork, Imleach Iubhair (Emly), Lismore, and Cúil Chollainge (Coole) were burned in the same year.

The Annals of the Four Masters also record that in 1151

Gillagott Ua Carrain, lord of Ui-Maccaille, was killed at Cuil-Colluinge, by the Ui-Mictire

Architectural remains

The Cork Archaeological Survey mentions the presence of a low curving earthen bank that can be picked out c. 70m north of the smaller church. The bank curves northwest – eastnorthwest in the field and it may represent evidence of an early ecclesiastical enclosure.

The two surviving churches date to the 12th & 13th centuries. The smaller church is built of sandstone and most of the fabric dates to the 12th century. It is rectangular in shape, with only the east gable surviving to any great height.

Smaller church beside the road

A modern style has been inserted into the west gable. The church has some pre-Romanesque feature such as antae which project from the east ends of the north and south wall. It is thought antae which are corner projections found on some early stone churches were attempts to imitate wooden churches which had stout corner posts jutting out beyond the gable-wall. Another early feature is a gable headed (triangular headed) east window with exterior rebate which is found in the east gable.

East gable of church showing gable headed window and antae

Archaeologist Tomás Ó Carragáin (2010, 102-103) suggests the gable headed window dates to the 11th century. Within the church there is a stone altar which sits in front of east window. It is likely it was restored at some point in the past by the office of public works (ibid., 336). There is also a local traditionally that mass was said here in penal times .

Altar in front of the east window

The second church is larger in size and it functioned as the parish church in late medieval times. Today it is situated within a historic graveyard filled with 18th and 19th century gravestones.

Larger church at Coole

The church consist of a nave and chancel. The nave appears to be Romanesque c. 12th century in date and the west wall has traces of a roll-moulded jambs in the lower course of the door. The nave is a later addition and dates to the 13th century. The east gable of the nave has a piece of Romanesque sculpture in the form of a finely carved rosette. Similar rosettes stone in England date 12thc century. This stone was probably re-used from an earlier church here. A similar type stone is found c. 20 miles away at another small monastic site at Kilmolash in Co Waterford.

Rosette carving east gable

A large well carved pointed arch, which appears to be a later insertion, joins the nave and chancel.

Arch between chancel and nave

The chancel is later then the nave and was added in the late medieval period (Ó Carragáin 2010, 307).

Pointed doorway in the south wall of the church

Records dating to 1615 state the church’s nave was ruinous but the chancel was in repair. The building ( chancel) was in use until the 18th century when it was finally abandoned.

Relics of Coole

The Pipe Rolls of Cloyne mention a relic called the Coole missal upon whose page margins important memoranda of the lands and rights of the church were recorded (Power 1919, 47)

Waters (1927, 53) writing in 1927 mentions that a relic of Saint Patrick’s tooth was kept here but he does not say where he came across this information and I cant find any reference to this relic in the Lives of Abbán etc or in antiquarian books relating to Cork. If there was a relic of St Patrick’s tooth here it is likely to have come here in the later medieval, as Patrician links in Munster for the early medieval period are minimal or its equally possible it is folklore that developed around the site in the post medieval period. These are just some initial thoughts and I will delve into this more deeply in the coming weeks and keep you posted on what I find out.

Holy well

Below the church is a lovely holy well. There is little information about the well but it is still in use as a number of statues and votive offerings sit on top of the small corbelled well house that covers the well.

The well is marked simply as holy well on the 1st edition OS maps and Power in 1919 who is usually most detailed in his recording of sites also refers to the site as simply the holy well (Power 1917, 51) and that it was ‘still venerated’

The information plaque at the sites connects the well to St Devlet and suggests this is an Anglicisation of St Dalbach. The plaque gives the following folk tale of the origin for the well.

Long ago the blessed well at Coole was just a spring. A female inhabitant of Coole Abbey House was reputed to have seen a monk praying at this spring and she ordered an oratory to be built over it.

It also states that the waters here hold a cure for sore eyes and warts but one has to visit the well and ‘pray at each of the seven kneeling stones exposed around the outside of the well chamber’.

Id love to hear from anyone who knows more about the well and the traditions associated with it. If anyone does have any information you can email me at pilgirmagemedievalireland@gmail.com.

References

Thanks to Terry O’Hagan the author of the blog Vox Hibernionacum for discussing the cult of St Patrick in Munster, but any omissions or misunderstandings are my own.

http://www.askaboutireland.ie/learning-zone/secondary-students/art/irish-churches-monastic-b/early-monastic-churches/

Coole Abbey & Church

Ó Carragáin, T. 2010. Churches in Early Medieval: Architectural, Ritual and Memory. Yale Press.

O’Keeffe, T. 2003. Architecture and Ideology in the Twelfth Century Romanesque Ireland Dublin: Four Courts press.

O’Keeffe, T 1994 “Lismore and Cashel: Reflections on the Beginnings of Romanesque Architecture in Munster “JRSAI 124, 1 18-52.

Ó Riain, P. 2011. A Dictionary of Irish Saints. Dublin: Four Courts Press.

Power, Rev. P 1919. ‘The Churches of Coole County Cork’ JRSAI Vol.1 , 47-54.

Pilgrimage to St John’s well at Mushera Mountain Co Cork.

Jun27

On Monday evening last on mid summers day I headed to the annual pilgrimage at St John’s holy well on the slopes of Mushera Mountain. So after work armed with directions from my friend Cork based archaeologist Flor Hurley, I headed off to find the well and got very lost …. Nothing to do with Flor’s directions and a bit to do with my bad sense of direction but I did find my way eventually. My short unplanned diversions helped me to appreciate that this is truly a beautiful part of the country. I noticed a lot of signposts for wedge tombs, stone circles and standing stones in my travels so I will have to take a trip back to do some exploring.

The well

The holy well sits at the edge of a forestry plantation close to the road through the mountains.

St John’s well and surrounding landscape

The well is a natural spring that is cover by a large grotto. Within is a statue niche with a large statue of St John. There were lovely bunches of wild flowers and some cups left beside the statue. The well is accessed through a rectangular opening below the statue and I noticed that some coins had been thrown in. There was also a box for petitions or notes what would be written by pilgrims to ask the Saint to intercede on their behalf.

Statue of St John and recess for access to Holy Well

A circular area has been tarred in front of the grotto/well and twelve stations of the cross are found along the edge of this area. This circular area is linked to a lower car park and the main road via a small tarred roadway.

Station of the cross along the edge of the car park in front of the well

The modern grotto was erected in the 1950’s and the car park and stations of the cross are also a recent creation. There are a number of benches which have been donated by families in memory of loved ones which make for a peaceful place to sit.

The site looked very different in the past as this photo from the 1920s shows it consisted of a small corbelled structure set in heath land.

St John’s well in 1920

Traditional Stations at the Well

Those partaking in the traditional pilgrim rituals at the well are said to be “paying of the rounds” this is an expression I haven’t heard before as at other well sites the pilgrim is described as “doing the rounds”. The rounds consist of Seven Our Fathers and Seven Hail Mary’s and Seven Gloria said while kneeling in front of the well. Then one decade of the rosary is said three times as the pilgrim circles the well. The prayers conclude with the Rosary being said in front of the well. I noticed two flat portable stones with crosses incised by pilgrims on the step in front of the grotto. The incising of the crosses appear to be part of the modern pilgrim traditions here.

Stone incised with crosses made by pilgrims

This well is one of three holy wells located on Mushera mountain. All three are called St Johns’s Well and all dedicated to the same saint. One is in the adjoining parish of Aghina on top of the mountain and the second is located on the old Butter road in Banteer parish. The well discussed here is found is in the parish of Millstreet. Devotion to the other wells has waned over the years and now the well in the parish of Millstreet is the main focus for devotion in the area. Time didn’t allow for me to visit the other wells but I do plan to head back before the end of the summer.

Like many other Irish wells the waters here are believed to have a cure . The wells waters are reputed to cure warts and one lady I spoke with at the pilgrimage mass told me her son had been cured of warts after coming to the well.

Folklore of the Saint

Tradition holds that the saint came to the Muskerry hills with his three sisters. His three sisters were saint’s Lasair, Ingean Bhuide and Latiaran who I discussed earlier in the year on Facebook page. The feast days of the sisters were honoured at quarterly periods and may be associated with pre Christian religion. The connection with the well here with mid summer may also suggest that St John like his sisters evolved from pre Christian deity at the well when an earlier cult at the well was Christianised.

Past Pilgrimage & the Pattern Day Tradition

Like many holy wells this was the focus of a pattern day festival

The Millstreet.ie blog gives the following discussion of the pattern day

June 24th is the feast day of St John and down through the ages it has been a big occasion on the mountainside. Up to about 1940, St John’s Day had a pattern as will. The pattern consisted of tents set up abut a mile and a half from the well on the Macroom side, in the townland of Moulnahourna. There were sweet and cake stalls, lemonade, cigarettes and porter tents, and of course the indefatigable three-card-trick men. Occasions for celebration at that time were few and far between, Christmas, St John’s Day and March fair which lasted three days in Millstreet. Due to this and the presence of the porter, these occasions rarely ended without a fight, these may have been faction fights.Two sisters from Millstreet, Han and Judy Murphy sat on either side of the Well “selling the water”. One of them would fill a saucepan with water from the Well and received payment for it. Pilgrims wisited the Well in the morning. It was normal practice from Ballinagree and Rylane areas to visit the Well on top of the mountain in their own parish. Most other pilgrims visited the Well on the Millstreet side as is the case today. After doing the “round” they continued on to the pattern to enjoy the remainder of the day. An old character from Ballinagree, Bill O’Dea always turned up to entertain the crowd with his songs. Another man from Bawnmore, nicknamed St Joseph because of his long white beard also sang to the crowds. His real name was Lucey. Over the years the crowds got smaller at the pattern until eventually it was no longer held. The dancehalls took over at that time, but local people still come to pay their “rounds” as usual.

Modern Pilgrimage at St John’s Well

This years pilgrimage consist of mass which began at 8pm at the well on the 24th of June. Many people visited the well before and after mass and took water home in bottles. Despite it being June it was really cold probably due to the altitude of the site.

Pilgrims assemble for mass at St John’s Well

Many of the older people parked in the area in front of the well and some stayed in their cars throughout. The rest of the people gathered around the edge of the circular carpark.

The Priest saying mass

Three priests officiated at the mass Canon Jackie Corkery, Fr Frances Manning and Fr James McSweeney. The Millstreet Pipe band and the choir provided music throughout.

The Millstreet Pipe Band at St John’s well

This is a real community event and people from all the surrounding areas assemble here each year. I look forward to returning to find the other Holy Wells and seeing what I can find out about the history of the site.

References

St Johns Well

Pilgrimage In Medieval Ireland

pilgrim roads, rituals & destinations

Category Archives: Holy Well

Abbey Well: The forgotten pilgrimage at Holycross abbey

Pilgrimage at St Patrick’s Holy Well Marlfield Clonmel

St Non’s chapel: a destination for Irish pilgrims to Wales in medieval times

The Pattern day at Durrow Co Offaly

The Rag Well Clonmel

St Patrick’s Holy Well at Marlfield Clonmel

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

St Bartholmew’s well, Garrynataggart Co. Cork

Coole Abbey Co Cork

Pilgrimage to St John’s well at Mushera Mountain Co Cork.

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