A Day Trip to the Parish of Kilmovee Co Mayo

Last summer I spent a day exploring some of the archaeology sites in the parish of Kilmovee Co Mayo. Kilmovee is located a short distance from the town of Ballaghadreen in  Co Roscommon.  Local man, Tommy Horan  was kind enough to act as my guide for the day.

The parish gets its name from St Mobhí. Kilmovee or Cill Mobhí in Irish, means the church of St Mobhí. It is said he  came to the area as a missionary, continuing on the work of St Patrick.

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Bullaun stone known as Na Trí Umar Bheannaith in townland of Rushes

The day began in the townland of Rusheens West with a visit to one of the largest bullaun stones I have ever seen. The stone is known as Na Trí Umar Bheannaithe/The Three Holy Water Fonts.  The  bullaun stone is a large boulder with three large depressions.  It sits on a plinth against a wall at the side of a small byroad. Folklore tells that the stone was transported from Killericín and placed in its current position.

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Bullaun stone known as Na Trí Umar Bheannaith in townland of Rusheens West

From the bullaun stone we travelled on to the site of a holy well called Tober na Bachaille/The Well of the Crozier. The holy well is located in marshy field. As the site is  on  a working farm so permission should be sought before gaining access.

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Field where Tober na Bachaille/ The Well of the Crozier is located.

Folklore tells that when St Mobhí came to the area as a missionary he needed somewhere to baptise new converts.  Not having a suitable water source the saint struck the ground three times with his crozier and three wells sprung up on the spot.

It is thought there was originally three wells  here but today only one well is visible.  The well is very overgrown  and a small blackthorn tree  grows beside it. The well is a spring  enclosed by a low stone wall.  The location of single well is marked on the 1st ed. (1839) OS 6-inch maps which could suggest that the three springs are within the well enclosure. Unfortunately the Ordnance Survey Letters  relating to Mayo fail to mention the well.  The Folklore Commission National Schools Essays provides an origin tale for what it calls the three Blessed Wells in the parish.

St Movee’s sister was a nun and she lived in Sligo. One day she came to Kilmovee to see her brother and the church. She was passing down through Barralackey and there was a boy minding cows. He told her he would help her and he told her that the Ardeull people thought she was a witch and that they were to follow her. He said he would go with her to the church only he had a long way to bring water to his cows. She was very thankful to him and said he would never again be short of water and she — [can’t read the word] on a rock and water filled in it and is there still. In three long steps she reached the church and every step she gave a well sprang up three well in succession and these are called the ‘Blessed Wells’ (NFSC  Cloonierin 114:52).

 

Tober na Bachaille is no longer visited by pilgrims and as a result it has become overgrown.  Local knowledge may shed more light on the well(s) and traditions relating to pilgrimage.

View Tobar na Bachaille.

View of Tobar na Bachaille

To the north of the well is a large stone built penitential cairn or leacht. Sitting on top of the cairn is a stout Ogham Stone.

View of penitental cairn with ogham stone beside Tobar na Bachaile

View of penitential cairn with ogham stone beside Tobar na Bachaile

Macalister noted that the ogham stone, once acted as a ‘kneeling stone’ and sat on the low wall surrounding the holy well. The stone had moved to its current position by the 1940’s (Macalister 1945, 7-9).  An ogham inscription is found along one of the edges of the stone. Macalister identified this inscription as AlATTOS MAQI BR…. He also suggests that the top of the stone was deliberately cut away by a mason during the building of the wall around the well (ibid).

Ogham stone beside Tobar na Bachaile

Ogham stone beside Tobar na Bachaile

From the holy well we  traveled on to  the ruins of a medieval parish church called An Teampall Nua also known as St Patrick’s church.  Local folklore recalls that  when the church was first built it was called the ‘New Temple’.

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All that remains of the church are the chancel and parts of the nave walls. The walls of the church have been rebuilt and incorporated architectural fragments of windows and doors.  A chancel arch still survives in relatively good condition and appears to have been remodelled in the past. The original arch was rounded and built of cut sandstone, it was later altered and filled with masonry and replaced with a smaller  to a pointed arch defined by vousoirs. The exterior of the church is surrounded by rubble masonry that likely came from the church. In 1838 the Ordnance Survey Letters for Mayo described the church as on

on the East gable of which there is a window about 6 feet and 6 inches broad. Part of side walls remain, West gable is perfect (Herity 2009, 288).

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The church is surrounded by a historic graveyard and mass is said here once a year.

Our day concluded with a visit to a large ringfort called  An Caiseal located in the townland of Kilcashel/Coill an Chaisil, which means ‘the wood of the stone fort’.

The ringfort is very well-preserved and is on private land so permission must be obtained before entering.  The fort   measures 30m in diameter and is constructed of a single circular wall which is 5m thick and 3m high.

View of exterior of Caiseal ringfort

View of exterior of Caiseal ringfort

The fort is entered through a formal linteled entrance.

Linteled entrance

Linteled entrance

The interior contains the ruins of two house sites and a souterrain.

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The top of the walls are accessed from the interior via four sets of V shaped stone steps.

Stone steps in interior walls of ringfort

Another interesting feature of the fort is  a creep-way that links two internal wall-chamber within the walls.

The wall  chambers appear to be aligned to the morning sun.

For three mornings, light goes into the back of the chambers which are two meters deep and joined at the back by a six meter passage way. Each morning the new sun has moved on half a meter on the back of the wall. There is about 20meters of the back wall (of the Caiseal) that is traversed by the sun. This means that the sun shines only for about  40 days  on the back wall twice a year. This is between Winter solstice and both equinoxes…  The first  chamber was lit on the 5th of October, the Second was lit on or about the 21st of October, but due to the curvature of the wall it is still in the chamber on the 24th …

Two months later the sun will again be shining in the this chamber on the 20/21 February as the days lengthen (Mac Gabhann no date 10-11).

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Image of the chamber being illuminated by light (Mac Gabhann no date 10-11)

For a more detailed discussion of the archaeology of this site see the Kilcashel project website. My day in Kilmovee was a brilliant experience and  it reminded me of the  wealth of local archaeological and historical sites that are to be found within and around all Irish villages. So really you don’t need to travel very far to find wonderful historic and archaeological sites to visit.

As many of the sites we visited were on private land, permission was always obtained before going to the sites.  If anyone is interested in visiting the area please contact the Kilmovee Community & Heritage Centre, the people who work here are so helpful and will be able to help you find out if  access is possible. Contact details and opening hours can be found on the Kilmovee website  and Facebook page (see links below). The community centre also houses a wonderful Heritage Centre called ‘Cois Tine’ (beside the fire). The  centre is design is based  on a traditional Irish cottage  and holds lots of information, photographs about the parish history, archaeological sites and folklore connected to the area. I recommend a visit to the Heritage Centre  before any exploring as it is a great way to begin a trip around the parish.

If you are in the area I would also highly recommend a visit to Urlaur Abbey located just a few miles from Kilmovee. Located on the edge of Urlaur lake the Friary built circa 1432 is one of Ireland’s best kept secrets.  Its setting alone is worth a visit.

References and useful links

Herity, M. 2009 (ed) Ordnance Survey Letters of Mayo. Dublin: Fourmasters Press.

Macalister, R. A. S. 1945. Corpus Inscriptionum Insularum Celticarum,Vol I. Dublin: Stationery Office.

Mac Gabhann, S. no date. Cill Mobhí. A handbook on local history and Folklore.

NFSC  Cloonierin 114:52 after http://www.duchas.ie/en/cbes/4427915/4357560

http://www.kilcashel.com/archaeology.html

http://www.mayo-ireland.ie/en/about-mayo/archaeology/archaeology-overview.html

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Holy Cow. The Miraculous Animals of the Irish Saints: Part Four St Ita and her donkey

Continuing on with my series of posts on The Miraculous Animals of the Irish Saints ( St Ciaran and his cow, St Manchan and his cow and St Patrick and his cow) I thought it was about time to write a post about a female saint.

St Ita of Kileedy is on of my favourite Irish saints.  St Ita ( Íte/Íde ) was  born in Co Waterford in the sixth century she was also the founder of the a great church and school at Killeedy in West Limerick.

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Statue of St Ita at Kileedy

The place-name Killeedy or Cell Íde in Irish, translates as the church of Ita (www.logainm.ie/en/1564?s=Killeedy).

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The site of St Ita’s monastery at Kileedy

Like her male counterparts the saint is associated with an extraordinary animal. Ita was the proud owner of  a very special donkey.

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Donkeys at Clare Island Co Mayo

In folk tradition Ita’s church was associated with a ringfort located four miles south-west of Kileedy, on the northern slope of a hill called Seeconglass near Mount Collins. The ringfort was referred to as Boolaveeda or ‘Ita’s dairy; (Killanin & Duignan 1967, 389).  It was said that all the milk that was used in the convent was brought everyday from the dairy to the nuns at Kileedy by the little donkey.

One day, as the poor beast was passing through the town of Tournafulla with his accustomed burden, a cruel hearted native attacked him with dogs. The donkey, flying from his pursuers, jumped across the river that flows by the townland, leaving the impress of his hoofs on a ledge of rock which is still pointed out. When St. Ita saw the donkey on his arrival, all torn and bleeding, in her anger she cursed the place where the outrage was committed (Begley 1906, 55).

There are a number of variations on this tale, in one account the saint was visiting Tournafulla and left her donkey unattended when some local boys frightened  the donkey causing it to run away.  Ita became very angry and when she retrieved her donkey she cursed the boys and their locality.  Tournafulla/Toornafulla   or Tuar na Fola in Irish  , tuar  means paddock, (cultivated) field, pasture Fola means blood (http://www.logainm.ie/en/1414152?s=Toornafulla)

According to Begley this tale may have very old origins as the taxation rolls of 1306, record the presence of  a chapel called De Monte Maledictionis, or the ” Chapel of the Mountain of the Curse,” mentioned as belonging to the church of Killeedy.  Begley recalled that in the townland of Tournafulla, the site of an old church was still pointed out in 1905, evidently the place where the above chapel was built, as there is no other locality in that part of the country having such a tradition (Begley 1906, 55).

In another story the donkey’s  caused a miraculous alteration to a plant. In the story Ita was out riding her donkey when it’s leg became lame. The saint then removed a thorn from the donkey’s hoof. The thorn grew into a tree whose thorns turned downwards and were therefore innocuous (Ó hÓgáin 1991, 259).

One day she was riding  on her donkey and he  was lame. When she looked at his  she found a thorn. She pulled it out and stuck it in the ground, and a bush grew up and all its thorns grew down (NFCS Dromcollagher, 497:051).

 

References

Begley, The Diocese of Limerick, Ancient and Mediaeval, 55.

Killanin ,L. & Duignan, M. 1967. The Shell Guide to Ireland.  London: Ebury Press.

Ni Riain, I. 1982. Saint Ita of Killeedy. Dublin: Irish Messenger Publications.

NFCS Dromcollagher, 497:051. online at :http://www.duchas.ie/en/cbes/4921994/4916337/4947288

Ó hÓgáin, D. 1991. Myth, legend & romance an encyclopaedia of the Irish folk tradition

New York: Prentice Hall Press.

Ó hÓgáin, D. 2006. The lore of Ireland :an encyclopaedia of myth, legend and romance /

Doughcloyne, Cork : Collins Press.

http://www.limerickdioceseheritage.org/Tournafulla/pplTournafulla.htm

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Votes Needed. Made the shortlist for Littlewoods Ireland Blog Awards 2016

I am very excited to announce that Pilgrimage in Medieval Ireland has been short listed  for the Littlewoods Ireland Blog Awards 2016. My blog is nominate in two categories Education & Science and Arts & Culture

There is some great blogs in both categories . Id be delighted if you can vote for my blog by clicking on the image   below

 

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Votes needed for Pilgrimage in Medieval Ireland

or this link how to vote  for Pilgrimage in Medieval  Ireland.

 

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Photo Essay of Pilgrimage to Caher Island Co Mayo

Today is the 15th of August, the Feast of the Assumption. It is one of the busiest days in the Irish pilgrim calendar. One of the most spectacular pilgrimages to take place on this day occurs on Caher Island/Oileán na Cathrach off the coast of Mayo.

In 2014 I joined  with pilgrims in the annual pilgrimage to the island. This pilgrimage is a bit of a  journey if you don’t live in Mayo but worth any effort. Access to the island is also very much dependant on weather conditions so there is a risk of arriving and finding the boats are not going. I travelled from Cork to the town of  Louisburg in Co Mayo before continuing onto Ronnagh Pier. I then got on a boat organised by O’Malley Ferries  and  with other pilgrims sailed out to Caher Island. Boats also go from Inishturk island.

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Ronnagh Pier Co Mayo

Caher Island a small uninhabited Island around 128 acres in size. It lies halfway between Inishturk Island and Ronnagh Pier off the coast of Mayo. The island contains the ruins of a small early monastic site and has a very fine collected of early medieval cross slabs. I plan to write a more detailed post about the archaeology and history of pilgrimage on the island in the coming months.

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Heading for Caher Island

The waters around the island are treacherous so only an experienced boatmen familiar with the area can land safely.  The island has no pier so you have to climb up the rocks along the shore to get  to land.

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Pilgrims at Caher Island

The island was also known as Oileáin na Cathrach, Cathair na Naomh and Cathair Pádraig.  St Patrick is said to have spent time here following his 40 day and nights on Croagh Patrick.  Folklore also  says the island is the  end of a mythical road called the  Bóthair na Naomh/Saint’s Road, that ran across the sea  up to the summit of Croagh Patrick.

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Arriving by boat at Caher Island

Today devotions on the island are focused around the small rectangular stone church.

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Church at Caher Island

Within the church is a small altar with  a cursing stone known as the Leac na Naomh. The stone is a large conglomerate stone.  In times past people would swear on the stone to prove they had told the truth or in more sinister cases to make curses or cause storms.

 

In times past a complex series of pilgrim stations existed on the island . The pilgrim landscape  incorporated the church a large number   leactha  in the surrounding  landscape and a holy well on the north side of the island. Leachta  the plural for leacht  is a type of dry-stone altar that predominantly dates to the early medieval period.  The majority of the leachta at Caher Island are surmounted by decorated early medieval cross slabs.

Today pilgrimage rituals are focused around a mass held outside the church. A large leacht in front of the east gable is used as an altar.

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Priest saying mass at Caher Island

Some pilgrims will also include a visit to Tobar Mhuire/ Mary’s well, a holy well  located on the north side of the island. They will normally visit the well before the mass takes place.

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Tobar Mhuire Caher Island

For many people  this pattern day or pilgrimage is an integral part of the annual pilgrimage to climb Croagh Patrick on the last Sunday in July with some feeling their pilgrimage is only complete once they have climbed the mountain and visited  Caher Island some weeks later.

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Pilgrims on Caher Island 2014

Following devotion pilgrims leave the island and travelled by boat to the nearby island of Inishturk for food and refreshments  at the community centre before heading back to the mainland. There is a great atmosphere on Inishturk with plenty of good food  and music and a visit here was a fantastic way to end such a great day.

Pilgrimage to Caher Island is one of the best pilgrimage experiences  I have had. The island is a fascinating place and I cant wait to get back there again  for a visit and to write more about the islands rich pilgrimage history.

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Useful Links

http://www.inishturkisland.com/?pagid=caher-island

http://www.irishtimes.com/news/environment/archaeological-find-shines-light-on-ancient-religious-rituals-1.1636852

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Templecronan and the Relics of St Cronan Co Clare

Templecronan  is one of my favourite pilgrim sites.  The site is an early medieval monastic settlement dedicated to St Cronan.  It is located on farmland in Co Clare near the village of Carran. To get to the ruins you need to cross through some fields but a number of signposts guide the way.

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View of Temple Cronan Co Clare

Very little is known about the history of Templecronan or  the people who lived here and most of what we know about the site  is gleamed from the archaeological record.  The  site  is located  in a townland  called Termon/ An Tearmann  which means church or glebe lands.

Today the most prominent feature at the site is a small rectangular shaped multi-period church. The fabric of the walls  contain traces of cyclopean masonry, a common masonry style for churches in early medieval Ireland  and  a  blocked up linteled west doorway with inclined jambs. These features, suggest an early stone church was  at the site  and was remodelled in during the  Romanesque period (1020-1170 A.D).

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View of the  west gable of Templecronan church

Romanesque features within the church include a round-headed  window in the east gable and corbels decorated with Hiberno-Romanesque animal heads in the west gable. There are also a number of Romanesque heads incorporated into the fabric of the walls.

Further remodelling was carried out in the fifteenth century with the addition of a pointed  finely carved doorway in the north wall.

 

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Fifteenth century doorway in the north wall of Templecronan

Traces on an ecclesiastical enclosure can still be found in the surrounding landscape.

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Archaeological evidence for pilgrimage at Templecronan is represented by two outdoor reliquaries located  close to the church.  Outdoor reliquaries were  built to house the relics of a saint or holy person who was normally the founder saint. Some may have been built over the original grave of the saint.  At Templecronan the reliquaries/shrines are a type known as  gable shrine. They are triangular-shaped structure made up of two long flat flag stones and two smaller triangular-shaped stones arranged like a tent and orientated east-west. The short length of the shrines suggests they were used to house disarticulated skeletons/corporeal remain (Edwards 2002, 240).

Most  scholars agree that the gable shrines are among of the earliest types of outdoor reliquary and suggest a date of seventh or eighth century.  However  Carlton Jones (2006, 138-139) suggest that both the shrines at Templecronan  were  contemporary with Romanesque carving at oratory. Only targeted excavation would answer this question definitively although excavation of a gable shrine at Illaunloughlan Island, Co. Clare  dated the shrine to  second half of the eighth century .

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View of  gable shrine known as St Cronan’s Bed at Templecronan.

The shrine located southeast of the church is known as St Cronan’s Bed and local tradition holds this was  the burial -place of St Cronan.  The second shrine is found  northeast of the church in the adjacent field defined by modern field boundaries.

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Gable shrine to the northeast of the Templecronan church

The presence of the gable shrines strongly suggests that pilgrimage was taking place here as early as the eight century  and the construction of the shrines represents a period of great devotion to the saints associated with the site. The site appears to have fallen out of use in the late medieval period and devotion the the shrines gradually ceased.

Further evidence of pilgrimage is found at a holy well located a short distance from the church. The well is  also dedicated to St Cronan and known as  St Cronan’s holy well/Tobar Chronain.

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Pathway leading to St Cronan’s holy well

The holy well is  located at the base of a rock outcrop and defined by a dry-stone circular wall.

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Stone wall surrounding St Cronan’s holy well

The  holy well  is a simple spring. A large  penitential cairn of unknown date  is found beside the well within the enclosure. It is not possible to know if the well was part of early medieval pilgrimage at Templecronan but it was a place of pilgrimage in the nineteenth century.

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The Ordnance Survey Letters for Clare 1839 state that ‘stations are performed but no distinct patron day is remembered‘. A quick search of nineteenth century sources has failed to turn up any further information about the well.  Today the well and its surrounding are well cared and I noticed some coins left beside a small modern religious statue which suggests it may be still visited.

Templecronan is one of many wonderful site in Co Clare and is certainly worth spending some time exploring.

References

Edwards, N. 1999. The Archaeology of Early Medieval Ireland. London: Routledge.

Jones, C. 2004. The Burren and The Aran Islands. Exploring The Archaeology. Cork: The Collins Press.

Marshall, J. & Walsh, C. 2005. Illaunloughan Island: An Early Medieval Monastery

  in County Kerry. Bray: Wordwell.

http://www.clarelibrary.ie/eolas/coclare/folklore/folklore_survey/chapter14.htm

 

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The Hidden Treasures of Co Offaly. St Manchan’s Church at Boher, Ballycumber

St Manchan’s Church

In my travels around Ireland I have found you can often find the most incredible places, relics, statues etc  in the most unlikely of settings.  St Manchan’s church at Boher, Ballycumber, Co Offaly is a great example. From the outside the church looks like any other nineteenth century  parish church found around  Ireland. There isn’t anything very out of the ordinary about the building which was constructed around  1860’s.  It has a cruciform plan and  is a functioning parish church, used every day by the local community.

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St Manchan’s church Boher Co Offaly (Thanks to Abarta Heritage for the photo http://www.abartaheritage.ie)

If you take the time to go inside the church you will find  a collection of magnificent stained glass windows by the internationally renowned  stain glass artist Harry Clarke (1889-1931), as well as  St Manchan’s shrine one of the finest surviving  examples of medieval Irish reliquaries.

St Manchan’s Shrine

It is though St Manchan’s shrine was originally constructed to house the bones of St Manchan the founder of the nearby  monastery of Lemanaghan. I have previously written about the history of the monastic site of  Lemanaghan.

St Manchan’s shrine is a twelfth-century reliquary. It is an outstanding example of early Irish decorative metal work and the work of a true master craftsman. It was commissioned by High King of Ireland, Turlough O’ Connor and likely manufactured at Clonmacnoise. The annals for 1166 state

The shrine of Manchan, of Maethail (Mohill), was covered by Ruaidhri Ua Conchobhair , and an embroidering of gold was carried over it by him, in as good a style as a relic was ever covered.

This reference likely refers to the Lemanaghan shrine  although it is possible it may refer to second shrine now lost, that existed at Mohill.  Fragments of bone possibly from the saint are still found within the shrine. From the sparse references that exist the shrine appears to have  been  housed near the high altar of St Manchan’s church at Lemanaghan  where it remained  until  the seventeenth century. It was later moved to a chapel in Boher and following the building of the parish church the shrine was moved to its current location where it remains, absent  only for a brief period following a theft in 2012.

St Manchan’s shrine is what is known as a house- shaped shrine and resembles the pitched roof of  church or oratory and it is decorated with intricate bronze work, gilt and enamel. The shrine is made of yew wood  (48cm tall by 40 cm wide by 61cm long) and is covered with highly decorated bronze figures and bosses sitting on four feet.  The bosses and decorated panels are arranged in a cruciform design on the front and back of the  shrine.

The sides or gables of the shrine are covered in elaborate filigree  and enamel work.

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Gable of St Manchan’s shrine

There were originally 52 figures bronze figures attached to the shrine by small bronze nails. If you look carefully you can still see the holes. The figures filled the spaces created by the cross motif on the front and back of the shrine. Only eleven figures are still attached and it has been suggested the figures may represent monks or abbots of the monastery.

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Bronze figures attached to St Manchan’s shrine.

The shrine was  designed to be portable  and  could be carried in processions. Four metal loops are found at each corner which allowed wooden poles to be treaded through.  A reliquary procession may have formed part for the pilgrim rituals at Lemanaghan on  the more important days in the pilgrim calendar such as the saints feast day. It is likely that the date of the translation of the saint’s relics  would also have been a special day in the pilgrim calendar.

For a detailed discussion of the shrine I recommend checking out the book Sacral Geographies  by Karen Overbey.

Harry Clarke Windows

If you follow my facebook page Pilgrimage in Medieval Ireland you will know I am a big fan of Harry Clarke’s work. Boher church  has five wonderful Harry Clarke windows.  The windows were commissioned from the Harry Clarke studio, in 1930 at a cost of £330. My favourite window depicts St Manchan the patron saint of the parish. It is clear that Clarke took inspiration from local folklore relating to the saint and from St Manchan’s shrine.

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Harry Clarke window depicting St Manchan in the south transept.

The window depicts Manchan holding a green book above the saints head  is an image of the saint with his cow. I have written  previously about St Manchan and his cow  who was famed for her ability to produce an endless supply of milk. The cow features strongly in local folklore.

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Harry Clarke window depicting St Manchan

Below the saint’s feet is a life-size image of St Manchan’s shrine. The window is in the south transept of the church directly behind the display location of the twelfth century St Manchan’s shrine.  Rosita Boland  sums up the visual impact of the window in article Colourful legacy of a stain glass artist

It also includes a life-sized image of the shrine, aglow with gold and bronze. When you view the actual object first and then its likeness in jewelled stained glass behind, the genius of Clarke’s commissioned work is profoundly evident. It was made for this place, to complement the shrine, and its south-facing aspect means both the window and the gilt-bronze shrine glow a luminous amber for hours.

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Detailed image of St Manchan’s shrine (Thanks Abarta Heritage for the photo http://www.abartaheritage.ie for use of their image)

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Behind the altar are three  stunning windows of the Blessed Virgin, Christ and St Joseph all depicted in rich vibrant of colours.

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Harry Clarke windows behind the altar at Boher Church

All  the figures have angels over head.  St Joseph who was a carpenter  is depicted holding a set square in his hand while the Christ figure has the holes in his feet and hand from his crucifixion. The details of the images such as the use of colour, the fine details of the folds in robes, patterns on fabric are amazing.

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The fifth Harry Clarke window is located in the north transept and depicts  St Anne with the Blessed Virgin as a child.

 

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St Anne and the Blessed Virgin as a child

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It’s amazing to think this little church in rural Ireland  houses such treasures.  If you are visiting  Offaly I highly  recommend a visit to Boher church. It is the most inspiring  and  most wonderful place to spend time.

References  & Useful Links

Boland, R. 2011. ‘Colourful legacy of stained-glass master’. Friday 26th August The Irish Times http://www.irishtimes.com/culture/art-and-design/colourful-legacy-of-stained-glass-master-1.607027

Harbison, P. 1991. Pilgrimage in Ireland. The Monuments and the People. Syracruse University Press.

O’Brien C. 2006. Stories from a Sacred Landscape Croghan Hill to Clonmacnoise.  Mercier Press.

Overbey, K. Sacral Geographies. Saints, Shrines and Territories in Medieval Ireland. Brepols. (https://books.google.ie/books/about/Sacral_Geographies.html?id=vJeQPgAACAAJ&redir_esc=y)

http://timetravelireland.blogspot.ie/2016/02/st-manchans-shrine-boher-county-offaly.html

https://pilgrimagemedievalireland.com/2015/12/17/holy-cows-the-miraculous-animals-of-the-irish-saints-part-two-st-manchans-cow/

https://pilgrimagemedievalireland.com/2013/01/30/medieval-pilgrimage-at-lemanaghan-co-offaly/

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Kilmolash Church Co Waterford

Kilmolash church  is  one of my favourite  places to visit. It is located close to the Cásan na Naomh (path of the saints) an off-shoot of the ancient road from Lismore to Ardmore called  St Declan’s Road. Its roughly  about  5 or 6 miles from the historic town of Lismore,  the site of the great monastery of St Cathage/Mochuada .  Kilmolash started out its life as an early ecclesiastical site dedicated to St Molaise who was  venerated locally on the 17th of January.  There is no evidence written or physical  to suggest that the site was at any time a place of pilgrimage, although this can not be ruled out completely. The annals record that the site was plundered by Norsemen in AD 833.  In AD 912 Cormac Mac Cuileannan, bishop and vice abbot of Lismore, King of Déisi is also recorded as the abbot of Cell-Mo-Laise (Kilmolash).  Suggesting Kilmolash was in the sphere of influence of Lismore.  By the later medieval period the church had become the parish church for the parish of  Kilmolash.

Today the site consists of the ruins of a  multi-period church surrounded by a  D-shaped graveyard. The graveyard is defined by a  wooden fence and an earth and stone bank. The   modern by-road follows the curve of the graveyard.

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Kilmolash church Co Waterford

The church  is  rectangular in shape and consists of a nave and chancel divided by a rounded chancel arch.  The nave and east wall are largely late medieval in date while the chancel walls appear to be much earlier,  possibly even 12th century in  date (O’Keeffe 2003, 171).

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This little church has many interesting architectural features and the west wall is particularly striking with its finely carved doorway with hooded moulding and  holy water stoup.

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West gable of Kilmolash church

The  fabric of the building is constructed from sandstone and is in a poor state of repair and in need of some form of conservation especially the north and south walls.

 

A  double belfry  survives in the west gable  positioned  over an ogee-headed gallery window.

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The nave and chancel are divided by a chancel arch. The  arch is made of dressed stones, one of which bears  the  inscription Feare God, Honer the Kinge, Anno Dom 1635. Beneath the chancel arch is a large ogham stone. The inscription is worn but only the letters   ‘NN’ can be identified (MacAlister 1945, vol. 1, 285-6). The stone also has two  inscribed crosses located close to the ogham text. For more information on ogham stones  visit Ogham in 3D project website.

The most unusual feature at the church is rare piece of Romanesque sculpture positioned  over a flat linteled door  in  the west end of the north wall.  The carving in question is a finely carved rosette stone (Power 1898, 91; O’Keeffe 1994, 129-32).  A similar type rosette stone is found at Coole Abbey.

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A flat lintel door in the north wall of the church. Note rosette stone over the lintel

Unfortunately the  rosette stone is not in-situ and was it was originally part of a larger composition. The carving is ‘rendered in low relief, the flower is carved onto a block of square stone and was highly stylized  within a frame of  beads‘  (O’Keeffe 2003, 171).  The stone likely dates to first part of the 12th century.
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Rosette stone at Kilmolash church

The graveyard surrounding the church contains many fine examples of eighteenth and nineteenth century gravestones and one late medieval gravestone with a figure carved on it found on the north side of the church. Today only the head can be discerned with some difficulty. The ITA files state that the head was believed to be the head of St Molaise (ITA files).

 

A fragment of a font is also  found in the graveyard and likely the same as the one identified by Buckley in 1898  and found in the graveyard wall  and  kept in the church (Power 1898, 92). In 1894 Redmond recorded that ‘… a holy well exists in a field adjoining the church, but that it was covered in many years ago, and now no trace of it can be found’ (Redmond 1894-95, 155).

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Fragment of medieval font in the graveyard at Kilmolash

Given its roadside location Kilmolash is easy to get too and a wonderful place to pass a some time and I highly recommend a visit.

References

Buckley, M. J. C. (1896) Notes on Kilmolash Church, Near Cappoquin, Co. Waterford, WAJ vol. 2, 212-20.

Buckley, M. J. C. (1896) Notes on Kilmolash Church, Near Cappoquin, Co. Waterford, WAJ vol. 2, 212-20.
Buckley, M. J. C. (1899) Ecclesiological gleanings and jottings in Waterford and elsewhere. (continued) WAJ vol. 5, 44-8.

Macalister, R. A. S. (1945)  Corpus inscriptionum insularum Celticarum, 2 vols. Stationery Office, Dublin.

O’Keeffe, T. (1994) Lismore and Cashel: reflections on the beginnings of Romanesque architecture in Munster. JRSAI vol. 124, 118-52.

O’Keeffe, T. 2003. Architecture and Ideology In the Twelfth Century.  Dublin: Four Courts Press.
Power, Rev. P. (1898) Ancient ruined churches of Co. Waterford, WAJ vol. 4, 83-95, 195-219.

ITA Files

http://www.crsbi.ac.uk/site/2317/

http://www.libraryireland.com/topog/K/Kilmolash-Decies-Without-Drum-Waterford.php

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Cranavane Holy Well Co Carlow

Carnavane/Crann a Bhán (white tree) holy well, is located near the village of Kildavin  in Co Carlow a short distance from the Wexford/Carlow border.

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View of Carnavane holy well

The well has no patron but it was likely at one time dedicated to St Finian who was born at nearby Myshall.  A stone beside the lower holy well is said to bear the foot print of the saint.  Local tradition also holds that the ruins of a nearby medieval church at Barragh mark the site of a monastery was founded by St Finian.

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Stone said to bear the mark of St Finian’s foot.

Barragh church  lies some 400 metres to the west of the holy well and is located beside an circular enclosed  historic graveyard.

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View of Barragh holy well

Only the north and east walls of the church survives to any great height.

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Cranavane Holy Well (s)

There are two well at Carnavane. The larger of the two  is covered by a  rectangular shaped dry-stone well house.

 

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A large stone lined a coffin-shaped trough is located in front of the entrance to the lower holy well. In the nineteenth and early twentieth centuries it was a custom of bath sick or weak children in waters of the trough. There was also a tradition of dipping coffins in the trough before taking for them for  burial  in Barragh graveyard.

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Coffin shaped trough in front of  Cranavane holywell.

The 1839  1st OS 6-inch’ map shows a building,  farm-yard and gardens located  beside the wells. The  footprints of the building and  associated garden walls  and lane way still remain.   The second  holy well  is located a few meters behind the lower well it is also covered with a dry stone well house of a simpler construction.

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The second holy well behind the main holy well at Carnavane

O’Donovan in the Ordnance Survey Letters records that a ‘patron’ or pattern day  was held here until the year  1798 , on the 3rd of May when it was then banned by the authorities (OSL 1839, 119).  He noted that pilgrims continued  to visit the well for cures of sore eyes and limbs in 1839.   There seems to have been a revival of pattern in the early 1800’s but the event was banned again in the 1870’s by the parish priest due to faction fighting.

Pilgrimage continued at a local level  to the well but over time the traditional prayers and rounds were forgotten.  Up until the twentieth century many people from the townland  would visit the well each Sunday during the month of May and the rosary was usually recited.

By the late 1990s the  holy wells  had  become over grown and the local community cleaned away the scrub and landscaped the site.  The wells were kept as they were and a stone cairn  which may have been a pilgrim station, was rebuilt.  In the early 2000’s a community mass began to be held at the well during the month of May. The mass is often held on the 3rd of May but this is  date is not strictly adhered to.

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Stone cairn rebuilt by local community during restoration works at Cranavane

People from the area surrounding the well still visit here during the month of May and it is also a popular tourist attraction throughout the rest of the year.

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Mass at Cranavan holy well on 11th of May 2016.

 

Cranavane is  a great place to visit  for anyone seeking peace and tranquillity and it is also on the Carlow trail of the saints.

 

 

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The Pilgrim sites of Myshall Co Carlow

Carlow is a wonderful county full of amazing archaeology  and historic sites.  I recently visited the village of  Myshall  located at the foothills of the Blackstairs Mountains a short distance from the Carlow/Wexford Border. Myshall is  traditionally held to be the birthplace of the great Irish saint St Finian, founder of the celebrated monastery of Clonard in Co. Meath.  An early medieval church dedicated to the saint sits at the centre of the  village.

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St Finian’s  church at Myshall

The church now in ruins is a pre-Norman  structure and only the west gable of the church survives to any great height. Within this wall is a very fine semicircular arch doorway.

The site is also associated with St Brigit. A short distance from the church is  two-basin bullaun stone known as St Brigit’s Stone.

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Bullaun stone at Myshall

Local folklore  connects this stone to a series of parallel ridges called the ‘Witch Slide’ on the nearby Blackstairs Mountains.

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Blackstairs Mountain overlooking Ballymurphy, County Carlow. By Sarah777 (Own work) [Public domain], via Wikimedia Commons.

It was said that a Carlow witch had a falling out with her neighbour in Co Wexford and she decided to throw a stone at her. As she began to throw the stone she slipped and fell creating the ridges.  A standing stone in the townland of Clonee was said to be the stone she was trying to throw. It was said the  marks of her knees where she  landed were preserved in the bullaun stone at Myshall.

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Outside the graveyard circa 18m from the church is a holy well dedicated to St Brigit. The  well is now dry and its structure has been incorporated into a modern grotto. Both the well and grotto are dedicated to St Brigit.  The Ordnance Survey Letters for Co Carlow state that a  pattern was held here annually on the 14th of September the feast of the exultation of the Holy Cross, the Titular feast of Myshall. The pattern day coincided with the Myshall Sheep fair which was held in the village up to the 1960’s. By the 1930’s  all memory of the traditions of stations or cures had been lost (O’Toole 1933, 13).

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St Brigid’s holy well at Myshall

According to O’Toole writing in 1933,  the spring from which the well was supplied came from the graveyard and the spring water flowed from here through a drain under the boundary wall. Three stone steps lead down to the well, and there was a large opening for the overflow.

A few yards from the well there is a large flag set obliquely in the ground; in the centre of this flag there is a round aperture, which apparently was meant to let water pass through while at the same time, acting as a dam (O’Toole 1933, 13).

The area around the well has undergone some landscaping and it is now a feature of an amenity park which incorporates a large pond and water wheel.

 

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Shrine and holy well at Myshall

References

O’Toole, E. 1933. The Holy Wells of County Béaloideas, Iml. 4, Uimh 1 pp. 3-23

Ordnance Survey Letters for Co Carlow. http://www.askaboutireland.ie/reading-room/digital-book-collection/digital-books-by-subject/ordnance-survey-of-irelan/

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