St Anastasia’s holy well is located on farm land in the townland of Tullygarvan West a few miles from Lahinch in Co Clare. The well is dedicated to Anastasia a sixth century martyr whose relics are held in the Cathedral of St Anastasia in Zadar, Croatia.
St Anastasia holy well
The wells dedication appears to be late as the 1st ed. OS 6 inch list the well as ToberIneenboy suggesting the well was once dedicated to the early Irish saint Inghean Bhaoith.
For generations there has been a tradition of local people visiting the well on Christmas Eve. Having arrived at the well the pilgrims say a prayer and light a candles.
Candles left by pilgrims on Christmas Eve at St Anastasia’s well
Today I drove down to Clare to be part of this special and unique pilgrim tradition. In between the sleet and rain I was able to meet and speak with pilgrims. No on was sure why exactly pilgrimage was preformed on this day but it was the tradition. One gentleman I spoke with told me that he had only missed the pilgrim one year in his lifetime.
Michael Houlihan author of The Holy Wells of County Clare, points out that the feast-day of St Anastasia is the 25th of December, in the early church her feast was honored with the second mass on Christmas day. Its likely the origins of this tradition are connected with the dedication of the well to Anastasia.
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Despite the rain and the long drive this was one of the nicest pilgrimage I have been too and its fantastic to see this tradition surviving and long may it continue.
Knockroe Passage tomb is located close to the Tipperary/Kilkenny border in Co Kilkenny, near the village of Ahenny. The tomb dates to circa 3,000 BC . For a nice synopsis of the history and significance of the site check out this article by the time travel Ireland blog written by Abarta Audio Guides. An important feature of the site is a midwinter alignment of two tombs in the east and the west within the main mound with the rising and setting sun on the 21st of December. This alignment runs a day or two either side of the main solstice. Unlike the Newgrange passage tomb, the Knockroe passage tomb is uncovered, so to see this event properly one needs a clear sky without clouds.
View of Knockroe passage tomb. Image is from Abarta Audio Guides.
The winter solstice is normally on the 21st December of each year but occasionally it can be on the 22nd. This year in Ireland it fell on the 22nd of December. This has to do with a number of things like leap years, the wobble of the earth, and time zones – so in the US this year it was the 21st while in Ireland on the 22nd. This articles 10 Things About the December Solstice explains it all quiet nicely.
21st of December at Knockroe
For many years now while most people flock to Newgrange to experience the solstice, a large gathering of people local to the area of Knockroe and the surrounding counties come to Knockroe to see either for the sun rise or sun set alignment. For many it is an annual event and a well established tradition. This year the morning of the 21st was very wet and windy but as the day went on it cleared and the sun came out. I hopped in my car and arrived for the sunset solstice at the western tomb. This was my first time at the Knockroe solstice, as I walked down the long bohereen that leads to the site I meet many people on their way to the tomb. A really large crowd had turned up and it was a really nice social occasion with mince pies, and mulled wine. I also ran into some archaeology friends of mine which was great. While we waited for the solstice Prof Muris O Sullivan who excavated the site gave a brief history of the site and the results of the excavation.
People crowded around the western tomb listening to Murris O’Sullivan talk about the tomb.
At 3.45 am of light run along the passage and hit the back wall of the tomb lighting up the back stones and a number of people saw a beam of light shine through the back of the tomb on to the grass behind it.
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Following the solstice the group was addressed by the Caiseal Conservation Committee. We were told that the local community are trying to raise awareness and fight a proposes development of a windfarm running from the shoulder of Sievenamon back along the ridge opposite Knockroe. The turbines would be visible from the passage tomb and some of the turbines are proposed to be built in the area where the sun sets and aligns with the tomb. The photos below provide details of the development and contact details for the community groups fighting this development Caiseal Conservation Committee and the Suir Valley Environmental Group. For anyone who wants to find out more contact this email walshtullahought@yahoo.co.uk
22nd of December the day of the Solstice
As the official solstice was the 22nd and I was at a loose end I decided to head back to Knockroe. As on the 21st the morning was particularly wet but the day did clear up although there was a lot of cloud in the sky. I arrived at the site at about 3pm by 3.30pm I was part of a group of four, one of whom was a film maker and had placed a small camera inside and outside the tomb, I have added his video of the event at the end of the post.
At roughly 3.45pm the clouds suddenly cleared enough to allow a beam of light run along the passage and hit the back wall of the tomb highlighting the rock art carved on the back stones.
Beam of light on the 22nd of December as it hits the back wall of the tomb
I know my prehistoric archaeology friend who often tease me alot I might add about my interest/obsession with all things medieval and pilgrimage, will be delighted to know that I found this an amazing experience and I feel very lucky that the weather conspired to allow us to experience the magic of the solstice and for me to see the light enter the tomb two days in a row. Brilliant what an amazing way to spend an afternoon.
This is a video by the film maker I met. I’m not a fan of the music but images are very cool and give a real sense of the event.
St Ciarán was not the only saint to have a magical cow, his neighbour St Manchan of Lemanaghan also had a cow with the ability to produce an endless supply of milk.
Cow and calf taken around Carrick-on -Shannon
Lemanaghan was founded in the seventh century, when King Diarmaid son of Aedh Sláine, granted the land of the territory of Tuaim-nEirc (Doimerc) to Clonmacnoise following his victory at the battle against Guaire King of Connaught in 645/646. Manchan a monk of Clonmacnoise, founded a sister monastery within this newly acquired territory at Lemanaghan. The place-name Lemanaghan “Liath-Manchain” in Irish means the grey place of Manchan”.
Map of Lemanghan showing the monastic remains from Bing maps
Manchan died in 664/665 having caught the yellow plague that raged through the country. Most of what we know about the saint comes from local folklore.
St Manchan and his Cow
According to folk tradition St Manchan had a cow that had the ability to supplied milk to all the people of Lemanaghan. The cows amazing milk producing qualities inspired envy in others and according to a local folk tale one day when the cow was grazing outside of the monastery the people of Kilnamaghan came and stole her (The Schools Manuscripts 1939 Vol 810, 104).
They brought the cow backwards and at every little well that was on the way the cow drank. As she came up from the well she even left the track of her feet in the stone. The well and the tracks of her feet in the stone are yet to be seen. When the Saint came back he missed the cow and set out in search for her.
View of St Manchan’s road at Lemanaghan. The cow was said to have left marks of her feet on this small stone causeway beside the main monastic site at Lemanaghan.
When Manchan realized his cow was missing he was very upset but luckily was able to traced the cows movements by following the tracks made by her hooves and tail on stones along the route of her journey. Manchan followed the signs left by the cows until he reached Kilnamaghan. The saint to his horror found his beloved cow boiling in a large pot inside a hut. The hide of the cow was left behind the door. The saint hit the hide a kick and up jumped the cow alive and well. It was said she was every bit as good as she had been before but for the loss of a bone which caused her to be a bit lame (The Schools Manuscripts 1939 Vol 810, 104). This tale has many similarities to contemporary folk tales told about St Ciarán’s cow.
The kidnapping and returning from the dead didn’t seem to cause too much distress to the cow and when she came back to Lemanaghan she supplied milk to the people just as good as before. It is saint that ever since that time the people of Lemanaghan have never sold milk and also they keep St Manchan’s day as a holiday of obligation (The Schools Manuscripts 1939 Vol 810, 104).
The tradition of not selling milk survived down to modern times and in 1999 an Irish Times article reported on the tradition among farmers in Lemanaghan to not sell any milk.
The tradition is observed to this day by the locals who believe that if they sell their milk they show disrespect to their local patron saint. They will give any surplus milk away but will not accept any payment for it. They make their living by rearing suckler cows, beef cattle and sheep.
The same article tells of
one man who moved into the area refused to believe the tradition and in the 1940s set up a dairy herd. Eleven of his cows died overnight, and the calves were born with heads like sheep. The man gave up dairying.
St Manchan and his cow are still fondly remembered in the area and have a meaning for the local community. This is clearly seen at the local parish church at Boher which boasts a magnificent Harry Clarke window which depicts the saint and his cow.
In autumn of this year I spent quiet a bit of time in Kilkenny with work. I also managed to do some sight seeing and spend some time at a number of historic sites within the former medieval city.
Rothe House a late 16th/early 17th century merchant’s townhouse, built between 1594 and 1610 was a definite highlight. The site consists of complex of three houses and three enclosed courtyards, with a large garden at the rear.
View of Rothe House from Parliament Street.
For a brief overview of the history of the site see the video below
The houses are fascinating and on my visit I availed of a self-guided tour, that takes the visitor through the Tudor buildings, highlighting interesting historical facts and architectural features within the buildings.
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Rothe House is full of surprises and also houses a small museum located in the third Tudor house built-in 1610, at the rear of the complex. The ground floor of this building was once the kitchen and now displays a wide array of archaeological artifacts from Kilkenny, some of which came from the excavations of the garden behind the house.
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For me the highlight of my visit was the reconstructed 17th century garden at the rear of this house. The garden was restored by the Kilkenny Archaeological Society and the Rothe House Trust and opened to the public by then President Mary McAleese in 2008.
Door leading into the garden at Rothe House.
Prior to the opening Kilkenny Archaeology carried out a series of archaeological excavations within the garden between 2005-7.
Notice board detailing discoveries of excavations carried out at the garden at Rothe House.
The garden is the only Tudor townhouse garden to be investigated in detail in Ireland. As well as recovering over two thousand artefacts, the excavations uncovered valuable information about the arrangement of the planting beds, paths, walls and other features that formed the original Tudor garden. The current garden planting design is heavily influence by the findings of these excavations and all the plants in the gardens are based on what was grown here in the 17th century.
View of lower garden at Rothe House
The garden is divided into two sections. The section closest to the house, know as the lower garden is planted with vegetables and herbs that include Deer Tongue lettuce, Scarlet Runner beans, Gortahork cabbage, Mammoth leeks, Lovage, Borage and Ladys bedstraw along with carrots, parsnips and pumpkins.
Lady Bedstraw
Borage
Lovage
The other area, the upper garden or orchard contains a wide range of fruit trees: apple; medlar; quince and damson. The apple varieties include Blood of the Boyne and Scarlet Crofton. The area is also home to a noisy family of ducks.
View of Fruit Trees in the orchard at Roth House
Grapes growing in the garden at Rothe House
A quince fruit, growing in the garden at Rothe House
Meddler fruit the French name for the fruit cul de chien – dog’s arse.
Damsons
Rothe House and Gardens are open all year round and I highly recommend a visit even if it’s just to take some time out and relax in the wonderful garden. My visit was in late autumn and there was still lots of colour in the garden. I am looking forward to returning next spring or summer to see what the garden is like at other times of the year. Information on the opening times to the site are found in the links below.
Many thanks to Kilkenny archaeologist Phil Kenny for bringing me on a tour of the museum and the wonderful garden at Rothe House.
Any of you who follow me on twitter or Facebook will know that Richard Scriven and I have just finished writing a book about pilgrimage in Cork City called Wells, Graves & Statues. Exploring the heritage and culture of pilgrimage in medieval and modern Cork City.
Its been a really exciting journey, over the course of our research we discovered a rich and complex range of pilgrimage sites within the city some of which we had not heard of before. The pilgrim sites of Cork stretch from medieval time down to the present with the latest edition a labyrinth garden in the grounds of St Fin Barre’s Cathedral opening in 2015. There is also lots of variety in the site types that include a medieval cathedral, holy wells, medieval statues and graves.
The books came back from the printers last week. There was a lot of anticipation and excitement opening the boxes , how does the book look ? will people like it? Thankfully Richard and I were very pleased with the results. We are very thankful to all who helped us along the way, those who provided information and access to sites, commented on drafts of the book etc.,
Our book would not have been possible without the help of Cork City Council and who provided funding through Cork City Council’s Heritage Publication Grant Scheme 2015. We would also like to thank Niamh Twomey the Heritage Officer, of Cork Citywho provided great support and advice throughout this project.
On Wednesday night our new book – Wells, Graves and Statues – was launched by the Bishop, Dr Paul Colton, in St Fin Barre’s Cathedral, Cork
St Fin Barre’s Cathedral image courtesy of Abarta Audio Guides
I can’t thank enough everyone who took the time to join us, family, friends, history and pilgrimage enthusiasts, some of whom traveled from outside the county to be here. Their presence made it a wonderful event,
As the oldest pilgrimage site in Cork, St Fin Barre’s Cathedral was the perfect place to launch our book and we both feel very privileged and honored to have been given permission to host our launch here. We could have not found a more splendid setting and all who attended the launch took time to explore and admire the interior of this magnificent building.
The event kicked off with a welcome was given by the Dean of Cork, the Very Reverend Nigel Dunne.
The Very Reverend Nigel Dunne welcoming everyone to the launch.
The book was then officially launched by Bishop Colton who gave a wonderful and entertaining speech.
Bishop Colton launching our book Wells Statues and Graves photo Neil Jackman
Launching the book Bishop Colton said:
‘This is a very readable book which draws deeply on our strong sense of place, not least in Cork. It is a multi–layered, interdisciplinary book which draws on the expertise of these authors – Richard and Louise – in their respective fields of geography and history, and archaeology and Celtic civilisation. More than that, there are impulses of theology, spirituality and folklore. Above all else, the book touches on that deep–seated nerve of the human spiritual quest on our journey through life.’
Richard and I then said a few words about the history of pilgrimage at the cathedral, and the significance of the book. The night concluded with tea and biscuits giving us a chance to chat to those who attended and sign a few books.
Richard and I presenting a copy of our book to Bishop Colton
I can not thank St Fin Barre’s Cathedral enough for making us feel so welcome and facilitating us on the night.
For any of you who missed the launch our book is available in a number of places around Cork City & County:
St Colmán’s well/ Tobar Cholmáin is part of the monastic landscape of Oughtmama a small but significant monastic site located in a valley above Turlough Hill in the Burren in Co Clare.
View of Oughtmama churches from pathway leading to Tobar Cholmán.
Oughtmama was associated with three different St Colmán’s one of which was St Colmán Mac Duagh the patron saint of the dioceses of Kilmacduagh and it is this Colmán who is the patron of the nearby holy well. According to folklore it was said the saint came to the site in his retirement seeking a life of solitude. He later died here and was brought back to Kilmacduagh for burial.
St Colmán’s well/ Tobar Cholmáin at Oughtmama
The well is located on a steep northeastern slope of the valley above the monastic site. It consists of a rectangular stone walled enclosure with steps leading down to the water in the well.
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A tree growing out of a loose pile of stones and a leacht (a small stone built cairn of stones), are found on either side of the well.
Tree growing beside Tobar Cholmán
Leacht beside Tobar Cholmáin
.
According the Ordnance Survey Letters of 1839 the well had
migrated from its original position and broke out a short distance lower on the slope of the hill, where it is now known by the new name of Sruthan na Naomh, the Rivulet of the Saints; but its original locality which is still called Tobar Cholmain has a square enclosure of stones, in the centre of which grows a small, stunted, white thorn bush, exhibiting votive rags of various colours.
Like many other Irish holy wells it was held to have curative powers and was especially good for the eyes. It was said that the water could cure cataracts. The Ordnance Survey Letters ( 1839) state
This well is inbued with extraordinary naturally medicinal, or supernaturally miraculous virtues, for people have often washed their eyes in it, which were veiled with thick pearls, and ere they had completed the third washing these pearls (films) fell off leaving the eyes perfectly bright and clear-sighted .
In the late 1830s when he Ordnance Survey Letters were written a pattern was still held here annually on the 15th November in honor of St. Colmán feast day. Elsewhere St Colmán’s feast was celebrated on the 29th of October especially in the diocese of Kilmacduagh but at Oughtmama the feast was celebrated on the 15th of November.
The pattern day, was a day when people came together to perform pilgrimage at a holy well or saints grave, usually on the saints feast day. Such gatherings were very popular during the 17th, 18th and 19th centuries. Secular celebration such as dancing, drinking and stalls selling food and trinkets more often than not took place along side religious devotion during this period. Alcohol seems to have been a key component in secular aspect of the celebrations on the day and pattern day could be rowdy affairs and a large number became the scene of faction fighting and violence and disorderly behavior (Nugent & Scriven 2015, 18). The unsocial behavior lead to much disapproval from the state and both the established Church as well as the Catholic church and attempts, many of which were successful, were undertaken to suppress the pattern day celebrations. By the end of the 19th century many had died out. It is not clear when exactly the pattern day at Oughtmama died out but it is no longer part of of the modern pilgrim traditions.
Image of pilgrims from the Lawrence Collection entitled ‘View of two men at St Coleman’s Well in Oughtmama, known as Tobercolman.’ from Clare County Library collection.
Today the well is visited by tourists and pilgrims although the numbers of the latter have steadily declined. The votive offerings and rags tied to the tree beside the well show the continuation of pilgrims to the well.
Piece of cord tied to tree at St Colmán well Oughtmama.
Many thanks to Pius Murray of Coisceim Anama walks for taking me to see this holy well. For information on Pius’s guided walks see www.coisceimanama.ie / www.pilgrimpath.ie
Archaeologist Gary Dempsey is undertaking research into how archaeological objects are reported in Ireland.
You can help you Gary with his research by taking part in this online survey to gauge the public’s awareness on the reporting of archaeological objects. The survey just take a few minutes and you just need to follow this link https://www.surveymonkey.com/r/56TSF3S
I will let Gary explain to you about the project in his own words
I am undertaking research into how archaeological objects are reported in Ireland. Occasionally as heritage practitioners we encounter people who have in the past discovered an archaeological object, or know of one discovered by a family member which has not been reported to the National Museum. I am interested in finding out how prevalent this may be in Ireland and if people are aware of the laws and regulations surrounding the reporting of archaeological objects in Ireland.
Through my work with community groups I have encounter a number of people who were not aware of the acts relating to archaeological finds, and in their best intentions stored an object for safety or out of personal interest. I am interested in developing some education about this subject, separate to cases where objects are removed in malice, or for profit.
As no work has been carried out on this subject as of yet, I have put together a short survey in the hopes of understanding the basic level of knowledge in this area. The survey is for anyone who has an interest in heritage and archaeology in Ireland, and not just for for those working in the industry. I would be grateful if you could circulate this short survey to your Colleagues/Students/Social Media Contacts.
Over the last six months I have been writing a book with holy well expert and geographer Dr Richard Scriven of the blog Liminal Entwinings.
Our book Wells Graves & Statues, exploring the heritage & culture of pilgrimage in medieval & modern Cork City is just back from the printers.
The book tells the story of pilgrimage in Cork city, from medieval to modern times by exploring the places that the people Cork city went and still go on pilgrimage too. As the title suggest the book discusses the holy wells of Cork city such as Sunday’s well, the Franciscan well, along with St Fin Barre’s Cathedral, the great medieval centre of medieval Munster, medieval statues such as Our Lady of Graces in St Mary’s Pope’s Quay, and the graves of holy people like Father Mathew founder of the temperance movement, Nano Nagle the founder of the Presentation order and Little Nellie of the Holy God, Corks unofficial saint.
The aim of the book is to sheds light on the important role of pilgrimage in the social, cultural, and religious life of Cork and to bring the story of pilgrimage to a wider audience and to inspire people to explore Corks pilgrim landscape.
Wells Graves & Statues, exploring the heritage & culture of pilgrimage in medieval & modern Cork City will be launched on the 25th of November at 7pm in St Fin Barre Cathedral in Cork City and we would be delighted if you could join us.
This publication has been funded by Cork City Council’s Heritage Publication Grant Scheme 2015 and the project is an action of the Cork City Heritage Plan. We are very grateful to Cork City Council for all their help and support.
A few months ago I came across some wonderful images of pilgrims climbing Croagh Patrick. These images were taken some time in the first decade of the 20th century. The photographs were assembled by Fr. Angelus Healy OFM Cap. (1873-1953) a Capuchin friar known as the ‘Guardian of the Reek’, in honour of his long association with the pilgrimage. The images have recently been digitised from a collection of glass plate negatives held in the Irish Capuchin Provincial Archives, and the archives have kindly given me permission to reproduce the images for this blog post. I recommend a visit to the Irish Capuchin Archives Facebook page were you will find wonderful images and documents associated with early 20th century Irish history.
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The photos reminded me of a contemporary account I had read some years ago of a pilgrimage to the summit of Croagh Patrick undertaken in 1910, on the main pilgrimage day to the mountain, the last Sunday of July often called Reek Sunday. The story of the pilgrimage was recounted in the article entitled ‘A Pilgrimage to Croagh Patrick’ and was written by a cleric who gives his name as E.O’L and was published in the Irish Monthly magazine. The article recounts the priests ascent of the mountain, the weather conditions and encounters with pilgrims. I have climbed Croagh Patrick a number of times most recently on Reek Sunday in 2014 and it struck me that the 1910 account has a number of parallels to the modern pilgrimage in particular the physicality of journey to the summit, the dangers faced by pilgrims and weather conditions.
I found it very interesting that the article advises against wearing poor footwear when climbing this holy mountain and over a hundred years later this advise is still sound. I have often seen pilgrims and tourist attempt to climb Croagh Patrick in flipflops or other inappropriate footwear or clothing. Mayo Mountain rescue advises those planning to climb Croagh Patrick and other mountains in the area to wear appropriate clothing and footwear and to be aware that temperatures at the top of the mountain can be up to 10 degrees colder than at sea level.
In 1910 the author of the article advise pilgrims to avoid poor footwear stating
Low, thin-soled shoes are not the thing where one frequently sinks above the ankles in wet, boggy turf loam, and ladies’ fashionable high-heeled boots are, to say the very least of them, quiet at a discount where loose, sharp rocks and stones, and heaps of them, covering long and steep stretches of the ” Pilgrim’s Path,” have to be got over somehow (E. O’L 1910, 539)
The article advises gentlemen in 1910 to wear
…good, thick-soled boots (not shoes), with a few spikes or nails to prevent slipping, leggings of some sort, a light, rainproof cape, and a good, long, reliable walking-stick or pilgrim’s staff (E. O’L 1910, 539).
For ladies
With regard to a suitable dress or outfit for ladies, we shall attempt to give only very little and very negative advice, namely, in the first place, not to wear light-soled, high-heeled shoes or boots; and, in the second place, not to wear over-long skirts, which cling about the feet, and, when the mountain is wet under foot or when there is rain and mist (which seems to be oftener the case than not), soon become very bedraggled and uncomfortable (E. O’L 1910, 539).
The author of the article undertook his pilgrimage on the last Sunday of July and tells us that
morning broke dull and grey, and heavy rain clouds and mist and fog enveloped and concealed the upper heights of the holy mountain almost all day long (E.O’L 1910, 587).
View of Croagh Patrick from base of the mountain covered in cloud and mist.
Traveling with companions, he left Westport by car and traveled on to Murrisk. En-route the group passed
group after group of young and old, boys and girls, men and women, on foot, all walking with zealous haste towards the holy mountain ; great numbers of cyclists also were to be seen, and a long line of brakes and cars of every description. Still everything was quiet and orderly, and the demeanour of the people was simply admirable (E.O’L 1910, 390).
Upon arrival at Murrisk the group immediately began their ascent of the mountain along the pilgrim path known as the Casán Phádraig/St Patrick’s path.
Pilgrims beginning their ascent of Croagh Patrick circa 1910. Image courtesy of the Irish Capuchin Provincial Archives.
Large numbers of pilgrims were already climbing the mountain and the scene described below is very similar to that of the modern pilgrimage on Reek Sunday.
Lifting up our eyes we saw before and above us an irregular and unbroken line of pilgrims winding, in long curves, up the mountain slopes, and higher up still, on an elevated ridge of the mountain leading to the cone proper, we could clearly see the unbroken line of pilgrims slowly advancing and silhouetted sharply against the sky-line; and higher and higher up still they could be seen, until they passed on into the heavy clouds, which hid them and all the upper reaches of the holy mountain from our sight (E. O’L 1910, 591).
Pilgrims climbing Croagh Patrick circa 1910. Note the ladies in their long skirts in the foreground. The image is courtesy of the Irish Capuchin Provincial Archives.
The modern pilgrimage as we know it derives from efforts made by the Archbishop of Tuam Dr. Healy in 1903 to revive the pilgrimage which was at the time in sharp decline. Dr Healy was also responsible for building the oratory on the summit of the mountain. The numbers of pilgrims have steadily increased in the last hundred years but in 1910 the pilgrimage was popular enough to attract pilgrims in their thousands.
Pilgrims taking a brake while climbing Croagh Patrick circa 1910. Image is courtesy of the Irish Capuchin Provincial Archives.
Until the 1970’s it the was the norm for a large portion of pilgrims on Reek Sunday to climb Croagh Patrick by torch-light the night before or in the hours before dawn.
An hour into the climb E. O’L and his companions
began to meet many of those who had already been to the summit and were now returning. Some of the older people had gone up the evening before, and had spent the night on the mountain side, or praying around the Oratory on the summit, and indeed they must have suffered greatly throughout that wet and dreary night, and no wonder they should look weary and faint and worn after having been ” buffeted at will by rain and storm ” all night long during their vigil on such a wild and shelterless mountain.
As they made their way up the mountain pilgrims descending greeted them with
Bravo ! you’re getting on grand, you have only a few hundred yards more to climb,” or, ” Take your time, alanna, and you’ll soon be at the top,” etc.
Modern pilgrims to Croagh Patrick on Reek Sunday will often give words of encouragement to those ascending the mountain.
Croagh Patrick can be a dangerous mountain much of the route, in particular the latter stages along the conical top of the mountain, is covered by loose shale which moves under foot and can be very slippery in wet weather. The terrain is difficult especially in the final stages. Each year people fall, sprain and brake limbs while ascending and descending the mountain. So it’s not surprising that in 1910 the group also met a man ‘with a handkerchief tied around his head and blood oozing from underneath it‘, who had slipped and fell among the rocks while descending the mountain. The video below shows the pilgrimage on Reek Sunday on a day with similar weather conditions to those described in 1910 and it highlights how dangerous the climb can be and the amazing work that Mayo Mountain Rescue and the Order of Malta do to help pilgrims on this day.
The author and his companion reached the summit
clothes drenched with rain, our feet wet, our boots and lower garments covered with clammy turf-mould.
Pilgrims descending Croagh Patrick is wet and overcast conditions, similar to those described in the article.
As is the case with Reek Sunday today mass in St Patrick’s Oratory and confession was a big part of the pilgrimage rituals in 1910.
The priests who said their Masses early heard a good many of the pilgrims’ confessions afterwards, and at the time we entered the little Oratory of Templepatrick, rows of pious pilgrims were receiving Holy Communion, and there were pilgrims for Communion at Masses until mid-day (E. O’L 1910, 593).
The evening before a rota was organised to ensure that masses were completed in an orderly fashion
the priests who wished to say Mass on the summit entered their names in a register kept at the presbytery, Westport, and both the hour and the altar at which each priest was to say Mass in the Oratory were appointed (E. O’L 1910, 585).
Pilgrims on the summit of Croagh Patrick circa 1910. Courtesy of the Irish Capuchin Provincial Archives.
After their masses the group enjoyed
some sandwiches and a warm cup of tea nicely prepared… by two or three young ladies from the Technical School, Westport (E.O’L 1910, 593).
On my pilgrimage in 2014 I noticed many pilgrims bought a packed lunch and others bought refreshments and tea from the stalls on the periphery of the summit.
Courtesy of the Irish Capuchin Provincial Archives.
Having enjoyed the refreshments and
listened to the excellent sermon of the Very Rev. Father M’Grath for the occasion, and having received the special Papal Benediction at its close, and after hearing the Acts devoutly read in Irish before the twelve o’clock Mass, we began our laborious descent, in fog and rain, over loose rough stones and through boggy turf-mould and slush, and our heads were moved with compassion especially for the poor weary pilgrims struggling up against us, and we consoled and cheered them as best we could…. (E. O’L 1910 594).
As they descended the cone
the clouds and mist all cleared away quite suddenly, or rather we had left them behind or above us. The sun shone out brilliantly, and land and sea and sky all seemed to rejoice with and for us on our happy and safe return from the Holy Summit. And looking down upon the pleasant land of promise that lay basking in the sunlight far below us, the hardships of the mountain and the wilderness were very soon forgotten (EO’L 1910 594).
View of the summit of Croagh Patrick covered in cloud and fog. Image taken from the Tóchar Phádraig pilgrim path in 2008.
I hope this post by combining early 20th century and modern images with an early account of pilgrimage gives you a sense of what it was like to be part of the pilgrimage to Croagh Patrick in 1910. It is also interesting to compare the dress of the pilgrims, the ladies in long skirts and fancy hats, the men dressed in suits some even wear top hats, it’s a far cry from waterproof jackets and hiking boots worn by the majority of modern pilgrims. We also see that then as now some pilgrims performed their pilgrimage barefoot. Yet we are also reminded while clothing has changed the modern pilgrim walks along the same path and endures the same physical hardships and weather conditions as those who have gone before.
Pilgrims on the summit of Croagh Patrick circa 1910. Image courtesy of the Irish Capuchin Provincial Archives.
Pilgrims on the summit of Croagh Patrick 2014
References
Images from the photographic collection of Fr. Angelus Healy OFM Cap. (1873-1953), now part of the Capuchin Archives collection. Reproduced in this blog courtesy of the Irish Capuchin Provincial Archives.
E. O’L. 1910. ‘A Pilgrimage to Croagh Patrick: July 31, 1910’, The Irish Monthly, Vol. 38, No. 448 (Oct., 1910), pp. 585-596.
Black Abbey in Kilkenny city is a Dominican priory founded c.1225 by William Marshall. The church which still survives was dedicated to the Holy and Undivided Trinity. The abbey gets the name ‘Black Abbey’ from the black robes worn by the Dominicans, also known as the Blackfriars.
The Dominican priory of ‘Black Abbey’ in Kilkenny.
The priory was located outside the medieval walled town of Kilkenny, within its own walled precinct. The entrance from the town into the precinct was viaBlack Freren Gate. This is the only medieval gateway into the town to survive today (pers comm Cóilín Ó’Drisceoil).
Black Freren Gate, a medieval gate providing access to the medieval town of Kilkenny.
Much of the fabric of the medieval priory church survives and today the building is used as a parish church. This is a multi-period building, with a nave and south aisle of thirteenth century date, a number of the surviving windows date to the fourteenth century, while the crossing tower was erected in 1527.
The crossing tower at Black Abbey built in the year 1527.
Alterations were carried out to the building in the eighteenth century, when the choir was demolished and in the nineteenth century.
Window in Black Abbey.
Within the church is the most amazing medieval statue that depicts the Trinity
‘ representing God the Father, with God the Son on the cross between his knees, and the Holy Spirit above him, between the Father’s uplifted hands’ (Hunt & Harbison 1976, 318).
Medieval statue of the Trinity carved from alabaster.
The statue is made of finely carved alabaster and it is thought to date to the fifteenth century.
The Christ figure of Trinity statue at Black Abbey.
The date 1264 is carved at the base of the cross and Harbison and Hunt (1976, 318) suggest the date was inscribed on the base of the statue at a much later date probably sometime in the eighteenth century.
Date 1264 at the base of the medieval statue at Black Abbey
According to tradition the statue was found in a blocked-up niche in the south transept of the church and came to light during restoration work in the early nineteenth century. Today the statue is on display within the church and is just one of many interesting features within the church.
References
Hunt, J. & Harbison, P. 1976. ‘Medieval English Alabasters in Ireland’, An Irish Quarterly Review, Vol. 65, No. 260, 310-321.
Roe H. M. 1972. ‘A medieval alabaster figure, Black Abbey, Kilkenny’, Old Kilkenny Review, No. 24, 33-36.
Pilgrimage In Medieval Ireland 