Local Heroes: Ballycommane Gardens – and Bronze Age Site!

This week we were privileged to meet with Andy Stieglitz and Ingolf Jungmann at their home, Ballycommane House, between Durrus and Bantry. We’d been once before, several years ago, when we had met Andy, then busily engaged in renovating one of the sheds. Now the house has been extended and modernised, along with various outbuildings. Andy and Ingolf, both retired and living here full time, are running the house as a bed and breakfast, with an adjacent self-catering cottage, and have opened their garden to the public.

I don’t know the names of most of these flowers, although the one above is from one of their heritage-variety fruit trees

They have taken a few acres of scrubland and pasture – and turned it into a little piece of paradise! Both keen gardeners, they have been working now for fifteen years to develop their arboretum and lay out different areas of the garden connected by meandering paths. Here and there open spaces invite you to lounge and simply take in the sights and the scents.

This Gunnera is, thankfully, the non-invasive variety

Or you can keep strolling and discovering. They specialise in plants from the Azores, where they like to winter, and have discovered that many Azorean species flourish in this mild climate. Of course they have had to learn to deal with the wind, as parts of the site are quite exposed, and with the unpredictable Irish climate.

But Andy and Ingolf value all plants and also celebrate the humble wildflowers that are my special interest. Ingolf has learned to propagate the wild primroses and the colourful borders he has created are a joy.

Wild Primroses are generally pale yellow, but pink varieties also occur. Ingolf tells me the pink ones are a little harder to propagate 

Wild spurges mix with the Azorean ones – the Euphorbia genus is one of the largest and most variable on earth, and while we know it mainly from our wild Spurge varieties they can range from tiny to huge and from colourful (Poinsettias!) to shades of green.

A native Euphorbia (top) is flourishing while below an Azorean import looks very comfortable also. Note the tiny native spurge that has sprung up underneath it – a study in contrasts

Now in March, the garden hasn’t quite come into its own yet. Nevertheless, there is plenty to see and surprising hits of colour here and there. Wherever you look, the eye is caught.

Above: We decided it was an Azorean daisy. Below: I think it’s Green Alkanet, a garden escape that has naturalised widely in Ireland

Ballycommane House is part of the marvellous West Cork Garden Trail and is open from March to October. Andy and Ingolf love to welcome visitors so plan a trip to see this treasure. And when you do, there’s a surprise in store – Ballycommane is also home to a Bronze Age Boulder Burial and Standing Stone Pair!

Andy (left), Ingolf and I contemplate the boulder burial

Regular readers of this blog will know that Robert and I worry about loss of and damage to our ancient monuments due to neglect, lack of knowledge, and occasional wilfulness. That’s why I am calling this post Local Heroes because Andy and Ingolf, quite apart from the enormous work involved in developing their house and garden, have embraced the challenge of celebrating and safeguarding these monuments for all of us.

The Boulder Burial is a large erratic of quartz. Quartz was highly prized in prehistory and was used in various ways. Not surprising, given how it gleams and sparkles in the sun. This one is visible from across the valley

Today was the official unveiling of their Visitor Centre – a converted piggery now in use to display a set of explanatory posters developed by Prof Billy O’Brien and Nick Hogan of UCC. Billy has excavated this site and two other Boulder Burial sites and is more responsible than any other researcher for what we know about the age and possible functions of Boulder Burials. You can read my posts, Boulder Burials: a Misnamed Monument? and Standing Stone Pairs: A Visit to Foherlagh for more about these kinds of monuments.

The standing stone pair is of the local slatey sandstone, chosen to be flat on top – no doubt this served some kind of purpose

Billy was there to do the honours and to give us a talk on the site. When he excavated here in 1989 it rained, he told us, every day of the dig. Although no carbon-datable material turned up he was confident in assigning a mid-to-late Bronze Age date – it’s about 3,000 years old.

Cutting the ribbon to officially open the Visitor Centre

He asked us (there was quite a crowd!) to consider the setting of the boulder burial and standing stone pair in the landscape, and spoke about their use to memorialise high-status individuals and to mark locations from which sunrises and sunsets might be observed at solstices and equinoxes.

Unfortunately tree plantings have obscured the view from the boulder burial, but this is what it looks like. You can see all the way down the Sheep’s Head to Seefin Mountain

Ballycommane is a very special place indeed and we are very fortunate that Andy and Ingolf are committed to being good stewards of the prehistory they have inherited. Thank you, Andy and Ingolf – and for that yummy cake too!

 

 

Inspired by Stone

One of the many archaeological excitements in Ireland last summer was the discovery of a hitherto unknown passage grave with significant carvings beside Dowth Hall in the Bru na Boinne area of County Meath. These carvings are likely to date from around 5,500 years ago. In the picture above (courtesy of agriland.ie) from left to right are Minister for Culture, Heritage and the Gaeltacht Josepha Madigan; agri-technology company Devenish’s lead archaeologist Dr Cliodhna Ni Lionain; Devenish’s executive chairman Owen Brennan; and Professor Alice Stanton.

As you know, we are Rock Art addicts, so this week went along to this year’s Stone Symposium in Durrus, West Cork, to hear Cliodhna, above, give a fascinating illustrated talk on the finds at Dowth. Have a look at this post on the inaugural Stone Symposium from 2017. It’s great that the event is thriving and attracting interest and participants from far and wide.

Our attendance at the Symposium set me thinking about the whole subject of stone. It’s the most basic of creative materials, as relevant today in construction and art as it was to our Neolithic ancestors. Proleek Dolmen in County Louth (above) is an example of the early use of stone to create a structure which made a huge impact on the landscape. It’s a portal tomb over 3 metres high, and the supporting stones are around 2 metres high: the capstone is estimated to weigh 35 tons. It’s probably a more visually impressive structure today – in its ‘naked’ state – than it was when completed, as it is likely to have been covered over with a mound of earth and / or stones. There is folklore attached to this monument: it is known locally as the Giant’s Load, having been  carried to Ireland by a Scottish giant named Parrah Boug McShagean, who is said to be buried in the tomb or nearby.

Here’s another portal tomb – the largest in Europe – which I discussed in this post from last year. It’s known as Brownshill Dolmen, and is in County Carlow. Finola is in the picture to give the scale. This capstone is said to weigh 103 tons. The portal tombs demonstrate the use of stone in its rawest and most spectacular state: they are examples of Ireland’s earliest architecture, and we don’t really know what they were for. Perhaps it’s to do with status, either of the builders or of the chiefs or priests who might have been buried in them. They certainly make mighty marks on the landscape…

…As do all the other stone monuments which celebrate their makers – although perhaps they remain enigmatic to us today. Bronze Age stone circles have always fascinated, and at least we know that they have orientations which must have been significant. Drombeg in West Cork (above) is much visited at the winter solstice, when the path of the setting sun falls over the recumbent stone when observed through the two portal stones at the east side of the circle.

While the earliest dwellings of the inhabitants of Ireland thousands of years ago were probably constructed from organic materials  – earth, sticks and furze – stone began to play a part in architectural construction in Christian times. The remarkable Gallarus Oratory (above) on the Dingle Peninsula, County Kerry, was long thought to have dated from around the 8th century, although an early commentator – antiquarian George Petrie, writing in 1845 – suggested:

I am strongly inclined to believe that it may be even more ancient than the period assigned for the conversion of the Irish generally by their great apostle Patrick . . .

It’s a fascinating discussion to follow – Peter Harbison sets it out in detail here, and concludes that the Oratory could have been built as late as the 12th century, even after the great Romanesque flowering which included the building of monastic settlements and round towers.

The 12th century cathedral and (possibly earlier) round tower at Ardmore, County Waterford (above), should be a Mecca for stone enthusiasts because of its monumental architecture and carvings: St Declan founded the site in the 5th century, and his monastic cell survives. The Romanesque period in Ireland has many other examples of stone craftsmanship to show, proving that working with stone had become a high art in those medieval times. The examples below are from Killaloe Cathedral in County Clare.

One of the finest Romanesque sites is the Rock of Cashel in County Tipperary. Finola has written in detail on this architectural gem here and here. Suffice it for me to illustrate only one of its treasures – Cormac’s tomb, a sarcophagus beautifully carved in the ‘Urnes’ style – a Scandinavian tradition of intertwined animals.

For centuries, stone has also been a ubiquitous utilitarian building material all over Ireland. ‘Castles’ or – more properly ‘Tower Houses’ – date from roughly 1400 to around 1650, and many remain in a ruined condition, particularly on the coastline of West Cork: we can see five of them from Nead an Iolair. Some have been restored in modern times, including Jeremy Irons’ Kilcoe Castle. The example below is from Conna, East Cork.

Ireland’s landscape is sculpted from stone. Drystone walling is an ancient tradition still practiced for dividing up land, and varies considerably in style regionally, reflecting the differing geology across the island. Two examples from the Beara Peninsula (below) show the essential geometry of field patterns which stone wall building has created over the centuries.

Stone has also long been a medium for communication. We have commemorated our ancestors for centuries with grave markers, often with elegantly carved lettering. Of the two examples below, the first is from Clonmacnoise, and is likely to be early medieval, while the second is an inscription from 1791.

This is just a brief history of our use of stone, dating over thousands of years: I have chosen many examples – almost at random – but hope that I have demonstrated how important it is to continue this ancient craft. The West Cork Stone Symposium is doing sterling work in promoting it today: long may this continue!

Reviving St Patrick’s Cross!

It’s an archaeologist’s job to dig things up from the past. Today – the Feast of St Patrick – I’m digging up an old custom and suggesting that it’s something we should all revive!

Examples of St Patrick’s crosses survive in glass cases today. These three are from Ireland’s National Museum of Country Life, Castlebar, Co Mayo

I have found much of my information on this subject in Kevin Danaher’s 1972 book The Year in Ireland – A Calendar published by The Mercier Press. Danaher begins his calendar on St Brighid’s Day (his spelling), and naturally discusses the custom of the making of bogha Bríde – the St Brighid’s cross. In this tradition, very much alive today, a cross is made from straw or reed and hung in the house to ensure good luck and protection for the coming year. In future years new crosses are made, but the old ones are never thrown away: if you visit a traditional Irish cottage, you are likely to see a whole lot of Brighid’s crosses pinned over the mantlepiece or among the rafters in various stages of decay.

A traditional Irish cottage, Finola and her St Brighid’s cross. See this post

When Danagher comes to the next important Irish Festival – St Patrick’s Day – he mentions a similar custom involving a St Patrick’s cross or badge, worn on the clothing for the day itself, and then hung in the house to ensure that the saint’s blessing continues through the years. The custom was still within living memory when Danaher wrote, but its practice appears to have died out altogether in the early years of the twentieth century, although surviving examples of these crosses, emblems or badges can be seen in museums today. I am not aware of anyone keeping up this custom so – to celebrate the day that’s in it – I am proposing a revival!

Danaher’s illustrations of St Patrick’s crosses from The Year in Ireland

First, the history: an English traveller in Ireland, Thomas Dinely, wrote in 1681:

The 17th day of March yearly is St Patrick’s, an immoveable feast when the Irish of all stations and conditions wore crosses in their hats, some of pins, some of green ribbon, and the vulgar superstitiously wear shamroges, 3-leaved grass, which they likewise eat (they say) to cause a sweet breath . . .

Dean Swift in his Journal to Stella wrote from London on 17 March 1713:

The Irish folks were disappointed that the Parliament did not meet to-day, because it was St Patrick’s day; and the mall was so full of crosses, that I thought all the world was Irish . . .

Here’s ‘Mannanaan Mac Lir’ writing in the Journal of the Cork Historical Society in 1895:

For a week or so preceding the National Festival, the grown members of the family are occupied in making “St Patrick’s Crosses” for the youngsters, boys and girls; because each sex have a radically different “Cross”. The “St Patrick’s Cross” for boys consists of a small sheet of white paper, about three inches square, on which is inscribed a circle which is divided by elliptical lines or radii, and the spaces thus formed are filled in with different hues, thus forming a circle of many coloured compartments. Another form of St Patrick’s Cross is obtained by drawing a still smaller circle, and then six other circles, which have points in the circumference of this circle as their centre, and its centre as their circumferential point, are added; after which one large outer circle encompasses the whole, thus forming a simple and not inartistic attempt at imitating those circle or bosses  of our beautiful Celtic cross pattern. The many spaces, concave, convex or otherwise, thus formed, are then shaded in; each a different hue, and this constitutes the “St Patrick’s Day Cross”, of which our little ones are so proud. In our time, when every school boy is supplied with a pair of compasses and a box of water colours, the making of a St Patrick’s Cross is only the work of a few idle moments . . .

Hmmm… Well, the architect in me is intrigued enough to try out these instructions and – perhaps – add a few embellishments to see what sort of a job can be made of it:

What do you think? I have to admit to using my electronic drawing board rather than the compasses and water colours! ‘Mannanaan Mac Lir’ goes on to describe the girl’s cross:

The little girl’s “St Patrick’s Day Cross” – which is made by an elder sister, or if sufficiently skilled, by herself – is formed of two pieces of card-board or strong thick paper, about three inches long, which are placed across at right angles, forming a cross humette. These are wrapped or covered with silk or ribbon of different colours, and a bunch or rosette of green silk in the centre completes the tasteful little girl’s “St Patrick’s Cross”, which is pinned on the bosom or shoulder . . .

Not a little curious is the etiquette of those children’s “St Patrick’s Crosses,” for whereas it would be considered effeminate of a little boy to wear “a girl’s cross”, it would be considered most unbecoming on the part of the little miss to don a boy’s paper cross . . .

‘Mannanaan Mac Lir’ continues to enlighten us further on this custom:

I have known two or three old priests in Cloyne diocese break up and distribute among the girls of their respective parishes their old and worn vestments, for the purpose of being made into St Patrick’s crosses. The cross thus made (from a priest’s vestment) was an object of veneration; and I have known many such forwarded by their owners to their kindred in America, where they were doubtless received as welcome souvenirs of an ancient custom in the land of their fathers . . .

My final offering (above) – have I encouraged you all to get busy and help me revive this custom in time for St Patrick’s Day next year? I hope so . . . I’ll finish off with a couple of pics of a custom that’s still as strong as ever: the annual St Patrick’s Day Parade in Ballydehob, West Cork. Of course, the sun shone out!

New Court Bridge – a Hidden Wonder

New Court Bridge has been badly damaged recently. Why does that matter?

The damage from behind the wall. Now you can see that this is a bridge – but a most unusual one!

Most people driving by this dangerous bend, where the Ilen River meets the N71 just west of Skibbereen, notice the funny arches on top of the wall, but don’t think twice about them. It’s too risky to stop and take a close look, after all. Most people, in fact, probably don’t realise that they are driving over a bridge, although that’s a bit more obvious now as the County Council have put in one of those concrete pads that are going in front of all bridge walls at the moment (see lead photograph).

Water under the bridge

Does anyone know how the damage happened? Did a car take the bend too fast and hit the wall? Did the concrete work loosen the structure of the wall? Let us know if you have information. I hope nobody was hurt. All I know is that one morning I was driving into Skibbereen and there was a chunk of the wall – gone!

Early Ordnance Survey map of the New Court Estate, bounded by the Ilen River on the east and south. The red dots indicate the locations of the belvederes (marked as towers) and the bridge

We tend in Ireland to think of old estate walls like this one as ‘Famine Walls’, erected during the mid nineteenth century as work projects. But this wall was far older than that, and it hid a secret – an elaborate facade on the back with decorative arches and niches. It was part of the plan for a pleasure garden undertaken by Henry Tonson at his newly acquired ‘seat’ which he called New Court, to distinguish it from Old Court, across the river. Originally, there was a matching wall across the road, but it was demolished in a truck accident many years ago. EDIT: I misinterpreted this – rather than a matching wall across the road, in fact there were matching arches on either side of the road, west of the entry to New Court. Both are now gone, one at least due to the aforementioned truck accident. Thanks to Sean Norris for this information.

The Ilen floats by – a navigable river was a must for transporation to and from these early estates

The Tonsons had arrived in the 1660s. According to Burke’s Peerage, Major Richard Tonson received a grant of land in the county of Cork from Charles II for his distinguished exertions in favour of royalty during the Civil Wars and purchased the castle and lands of Spanish Island, in the same county. If he built anything on Spanish Island, just off Baltimore, no traces remain, and indeed, although strategic in marine terms at that time, it is hard to imagine how the island, mostly bare rock, would have made for comfortable accommodation.

The stump of one of the belvederes, overlooking the river

It appears he, or his son, Henry, bought the land on the west bank of the Ilen and Henry set about establishing his dwelling there. This included building the wall around the estate. Eventually, and we are not sure when, one of the Tonsons (over time they acquired a title, Lord Riversdale) developed the area around the house as a vast pleasure garden.

The most complete belvedere. This one also functioned as a dovecote

The fashion for designed landscapes is an eighteenth century phenomenon. As I said in my post on belvederes, in that century

. . . a different style of landscaping. . . dominated garden design in Britain, pioneered by William Kent and Charles Bridgeman and reaching its peak in the work of Lancelot ‘Capability’ Brown. The effect they strove for was naturalistic (as opposed to natural) – a planned layout that mirrored but enhanced their idea of a ‘wild’ and romantic landscape. Large expanses of grass, strategically placed lakes and ponds, plantings of carefully chosen tree and shrub species, and clever little structures such as temples, summer houses and belvederes all combined to delight the eye, create a romantic mood and, of course, attest to the taste and wealth of the owner.

A closer look at the construction of the bridge. It would be fascinating to attempt a reconstruction drawing. The niches may well have held statuary or decorative urns

Although the grand houses at the centre of the estate have now gone (see this photograph in the National Library for a glimpse of the last one), there is lots of evidence still of such a designed landscape. Originally lawns sloped to the river – no need to build artificial ponds as the Ilen provided the perfect watery scene. Little round towers were built to be used as gazebos or belvederes (and in one case a dovecote): three in all, of which the stump of one and a fairly complete second are still to be seen. The bridge with its elaborate facing was the crowning glory of the estate wall.

The York House Water Gate as it would have looked originally on  the Thames (Wiki Commons)

What did the bridge wall look like originally? We don’t know, but Peter Somerville-Large in his Coast of West Cork says it was modelled on the ‘water gates at Hampton Court’. I can’t find any images of this online, but I have found the water gate at York House, which is still there. It was built as a ceremonial landing place on the Thames (above) although it is now a long way from the river.

The York House Water Gate in an early photograph (www.royalacademy.org.uk/art-artists/work-of-art/O18442 Credit, Royal Academy of Arts / Photographer William Strudwick )

Of course, it is larger and more elaborate, but you can still see the basic shape, with its curved arch on top and the arched niches in the wall. The arches at New Court may have been plastered, perhaps, or faced with some material. The York House Water Gate dates to 1626 and it’s all that left of the York House estate – the Tonsons may well have been familiar with it or with similar water gates along the Thames. Building such an edifice would have been aspirational, indicating a desire to impress.

This was what it looked like in 2016 – taken by a camera with spots on the lens

The likelihood, therefore, is that the bridge at New Court is most probably eighteenth century, and early eighteenth century at that – about three hundred years old. We don’t have a lot of structures in West Cork dating to then. Surely it’s worth preserving those that still exist? I am hopeful that the National Monuments Service (they’ve been alerted and have notified their Monument Protection Unit) will come riding to the rescue. I’ll be keeping an eye on it all – you do too.

UPDATE, MARCH 20, 2019. This notice was received from the National Monuments Protection Unit: “Cork County Council (Bridge Management) have indicated it is prepared to repair the wall as a Reactive Maintenance Incident and will ensure repairs meet any necessary heritage requirements.”

Celebrating George Walsh

Robert and I are just back from a magical celebration in Dublin – the launch of a solo show by the stained glass artist George Walsh, at the Trinity Gallery. It was a joyful occasion and a huge success. As one of the organisers said afterwards, “It’s a long time since there was a queue outside a Dublin gallery for an exhibition.” The piece above, Ancestral Fields, is a good example of the vibrant and glowing glass – stained, fused, painted – on display.

At the exhibition opening at the Trinity Gallery: Imelda Collins and Loretto Meagher, Gallery Owners, Janet and George Walsh, Yours Truly and Eamonn Mallie (Photo by Stephen Walsh)

This month, my piece on George was published by the Irish Arts Review – I have been waiting for that to come out, and for this exhibition to open, before I write too much about him in the blog. It’s been difficult to sit on it all, because I’ve been studying his work seriously now for a couple of years, growing more and more entranced with every window.

The March 2019 Irish Arts Review, featuring my 6 page article about the art of George Walsh

Regular readers of the blog, or our Facebook Page followers, will recognise George’s work right away from the occasional image we share on either platform. We ‘discovered’ him on a trip to the Beara five years ago, and have been encountering his work all over the place ever since, initially by chance and more recently as part of a concerted effort to document his body of work for a specific project – more on that project later.

Saints, from a window in Kilcummin, near Killarney

Researching and writing the Irish Arts Review article has been a fascinating journey, as it involved capturing images of George’s work, interviewing colleagues and gallery owners, and most of all getting to know George and Janet as I peppered them with questions and as Robert and I spent time in their company.

George apprenticed with his father who, in turn, had apprenticed under Harry Clarke. They (father and son) worked together and separately both in the United States and in Ireland, producing wonderful windows for several studios and finally, in George’s case, settling down in Ireland and going out on his own. George’s son, Stephen, also an artist and currently living in London, is developing a website to showcase George’s work – visit it here as a work-in-progress – and also runs an Instagram feed full of gorgeous images.

George is inspired by Venice – another exhibition piece

George has collaborated with several architects to design and decorate new churches. His work with Holly Park Studios is breathtaking, demonstrating as it does what can be achieved when a project is conceived with stained glass as an integral part of the design from the start.

This screen door is but one of the stained glass pieces in the award-winning Church of the Holy Family in Belfast designed by Holly Park Studio. The mosaic flooring is by ceramic artist Laura O’Hagan, whom I was delighted to meet at the opening

But even where windows have been added over time (as is more normal in church architecture) George’s work shines and is instantly recognisable. First of all, his windows blaze with colour. What I have discovered by spending time with them is that he has this amazing ability to convince you that he is using primarily bold and primary colours but in fact any section taken at random in any of his windows reveal a host of colours, many of them subtle and gentle – it’s the way his choices of colour combine that result in the vibrancy and energy that are so typical of his windows.

The second thing is his complete mastery of his chosen artistic medium – glass. Perhaps this is best revealed in the complexity of the leading. Only an artist that has been classically trained in stained glass techniques could produce such incredibly complex images.

Larger expanses of a single colour (always painted and textured in subtle and not-so-subtle ways) are balanced by areas of the window is which each colour is a tiny sliver of glass, all cut and shaped in different ways and all leaded together to produce a final exciting effect. Just this week I stood in front of a Last Supper (below), which George had decided to depict in a field of wheat. The wheat occupied more than a third of the window and I estimate that it contained hundreds of different pieces of glass, all separated by twisted and swirling lead lines. it spoke to a level of skill and experience, a practice of perfectionism, and an acceptance of nothing less than the full realisation of the vision that only dedicated artists attain.

Finally, he is as comfortable with the transcendent as he is with the everyday. While most parishes want specific sacred images, he also makes himself familiar with the area so he can convey that sense of place that is so characteristic of his windows.

Above: Moses in the basket, Galway Cathedral. Below: St Catherine of Alexandria, from St Maur’s Church in Rush, Co Dublin. Catherine is shown with her usual attributes – the martyr’s palm, the sword which was the instrument of her death and the wheel which was used to torture her. But the Catherine Wheel is also a firework – called after St Catherine’s torture wheel, and George has introduced a subtle reference to that in his depiction of the wheel 

He loves to add in quirky little items that keep you searching through the windows for things that make us smile – pterodactyls and construction cranes, butterflies and elephants, rats and hares, flowers and insects, beehive huts and Brendan with his whale, a postman on a bicycle, water that flows from window to window around the church.

Above: A reference to church renovations. Below: A mouse and a fly are both characters in the story of St Colman Mac Duagh, and these little critters are from his Kilmacduagh window in Tirneevin, Co Galway

Lately I have come to recognise his model for his Madonna and Child images – in one of his explanations of his windows he refers to the “tender figure of motherhood” and that is exactly what he captures – and the Marian figures always manage to look remarkably like Janet.

And the ultimate project? My friend and relation-by-marriage, David Caron, is bringing out a second edition of the Gazetteer of Irish Stained Glass, and George is to be included. The first edition, long out of print, was written by David, and by Nicola Gordon Bowe and Michael Wynne, both of whom have passed away. The original Gazetteer listed the works of Harry Clarke and the artists associated with An Túr Gloine (The Tower of Glass). David will update this with a listing of artists of the mid- and late-twentieth century who chose to work in stained glass (many of them worked in other media as well) and who made a significant contribution to the art form.

This window is in the National University of Ireland, Galway, Chapel of St Columbanus. It depicts a conversation or debate between students and God

If you’d like to follow David’s progress, he maintains a great Instagram feed as he tracks down stained glass windows all over the place. It’s at Irish Stained Glass and it’s always got something new!

Some of George’s windows are simply enormous. This one is in the Augustinian Church in Galway City

I have taken on the task of documenting George’s windows for this new edition. I’m only part way through my quest – I have several more on my list and keep discovering new ones all the time. George has been amazingly prolific, so much so that he hasn’t kept track of all his windows, so if any of you out there know of any, let me know. I don’t think you will have any difficulty recognising a ‘George Walsh’ if you find one!

George, Imelda and Loretto outside the Gallery (Photo by Stephen Walsh)

Drop into the Trinity Gallery on Clare Street in Dublin if you are in the area – the exhibition runs until the 19th of March. But if you can’t make it to that, there are at least two examples of his work in West Cork – the famous Eyeries windows that turned us on to all this in the first place, and a more recently discovered set in the little country church of Darrara, near Clonakilty.

St Michael window from Darrara, near Clonakilty

I will leave you with one of George’s exhibition pieces, below, just to remind you that there is more, much more, to stained glass that what we see in churches. It is a complex medium, difficult to master, but so rewarding in the hands of a true artist/craftsman. This one was titled Masks and reflects his love of all things Venetian.

 

Saint Manchan, his Miraculous Cow, and his Shrine

I was in the little two-horse train which labours west from Clara to Banagher and the outlook was desolate. There was another chap in the carriage. He sat hunched up in the corner with his nose to the window. One glance convinced me that it was useless to say anything and there the two of us kept on staring rather lovingly at a wilderness of bog stretching away to the Slieve Bloom Mountains. It seemed to me that there was a kind of promised land on the other side. On past a few scattered farm houses some grey boulders and the ruins of a church. I found myself thinking dismally enough of the tourists. After all what do they get? Just ruins, ruins and more ruins – the saddest ruins in Europe. Then suddenly I heard my friend of the opposite corner speak in a mournful kind of way with his nose still glued to the window – “That’s Leamanaghan, a quare kind of place, decent people, too, the best in the world, people who’d give you all the milk you could drink but wouldn’t sell a drop of it for all the gold in Ireland and it’s all by raison of a cow, Saint Manchan’s cow.”

 

(St Manchan By Tomas O’Cleirigh, Midland Tribune 27th April 1935)

Upper – Finola is featuring the work of stained glass artist George Walsh this week. We were fortunate to find his portrait of Saint Manchan and his cow in the  little church at Baher , Co Offaly, on our travels. Centre – The Church of Saint Manchan

(From Robert’s diary, 2012) – St Manchan had a Cow, a miraculous animal that was always in milk, and the people of Leamonaghan had the milk for free (and, to this day, will not charge anyone for a pint straight from the herd). We tramped through a field of cows as we searched for St Manchan’s holy well: they gazed at us with some disdain. The well is a curious affair – old stones, concrete and rather ugly. The water is alive with tadpoles. We were tentative as we sampled the rank, slow moving stream – but it gave us the gift of credulity!

This detail from the Harry Clarke Studio window at St Manchan’s Church (dating from 1931) shows the miraculous cow

I went through a storm of real Irish rain to see Leamanaghan that very evening. It is four miles from Ferbane in County Offaly and hidden away in a vast bog region which is dotted with scattered boulders of magnesian limestone. The general depression is summed up in the name – Liath Manchan – the grey land of Manchan. Aye! The grey, lonely, chill land of Manchan. Saint Manchan lived here and died in AD 664. That might have been only yesterday, however as far as the good neighbours are concerned because he is the one subject over which every man, woman and child can get really voluble. I was taken to see the ruins of his church and then down to his well and heard how when you are sick you should pray here, walk three times round it and then go back and leave a little present for the saint himself in the window of the church . . . I was told that on the 24th January when all the rest of the world works, the people of Leamanaghan just take a holiday and make merry because it would be the unpardonable sin to think of work on their Saint’s day.

 

(Tomas O’Cleirigh, 1935)

The twelfth century shrine of St Manchan securely displayed in the church today, with the Harry Clarke Studio window behind it

St Manchan died in a plague which he had asked God to bring on his sinning people. After his death, his herdsmen – Bohooly (from which the name Ua Buachalla – or Buckley – is derived) found it necessary to call upon the Saint to help recover the Community’s cattle, which had been stolen by raiders. Manchan duly appeared, but one of his faithful herdsmen was so overjoyed to see his old master again that he threw his arms around him. This he should not have done, as he was a mortal sinner: the Saint fell into a heap of dry bones, but the cattle were recovered. We learn that Manchan’s bones were gathered up and taken to Clonmacnoise, where a fine casket was made to house them, out of yew wood, bronze and gold. Nearly a thousand years later we stumbled on this same shrine in the little church at Boher which carries the Saint’s name, with a glorious representation of itself shining out from a Harry Clarke Studio window set behind it. It resided in a case of armoured glass, alarmed and watched by cameras  – incongruous…. and ineffective: the day after we saw it there the shrine was stolen in broad daylight, evidently after only a few minutes’ work. (Robert’s diary, 2012)

It’s wonderful that we can see the actual reliquary containing St Manchan’s bones returned to the church at Boher, Co Offaly, close to the ruins of the monastery at Leamonaghan which the Saint founded in the seventh century. Although it has suffered some damage over the centuries, the detailing is exquisite: it is one of Ireland’s finest medieval treasures 

They have all kinds of stories about the good saint but the best one of them all explains why Leamanaghan people don’t sell milk. Here it is: Saint Manchan had a cow – a wonderful cow that used to give milk to the whole countryside – good, rich milk for which no charge was ever made by the saint. Then, the people of the neighbouring Kil Managhan got jealous and watched for their chance. One fine day when Manchan was absent they came and stole the cow and started to drive her along the togher through the bog back home to Kil Managhan. The good cow, suspecting something was wrong, went backwards and most unwillingly, fighting, struggling and disputing every inch of the way. Now she’d slip designedly on the stones: again she’d lie down but every where she went, she managed to leave some trace of her rough passage on the stones of the togher. The marks are there to this day, – hoof marks, tail marks – every kind of marks and the chef-d’oeuvre of them all has a place of honour at the entrance to the little school. Alas! In spite of that very gallant resistance, the cow was finally driven to Kil Managhan. There, horrible to say, she was slain and skinned.

 

(Tomas O’Cleirigh, 1935)

The shrine wonderfully depicted in the Harry Clarke Studio window at St Manchan’s Church, Boher

Prior to being housed in the church the shrine had rested in an ancient chapel. This burned down, but the shrine was rescued and then was kept in a thatched cottage nearby: legend has it that the ruin of this cottage became the unprepossessing holy well that we had found . . . Miraculous cows; plagues; holy wells; a modern theft – St Manchan’s bones do not rest lightly in his casket. The stories tell that Manchan was a tall man with a limp. When the shrine was sent to the British Museum some years ago for refurbishment, the experts examined the bones and proclaimed that they belonged to a tall male who had suffered from arthritis. (Robert’s diary, 2012)

Remarkably, St Manchan’s Shrine has been exactly replicated. This full-sized copy of the reliquary is in the National Museum of Ireland: all the ‘missing’ figures and details have been restored. The drawing dates from 1867, and is a plate in a book titled The Towers and Temples of Ancient Ireland by Marcus Keane MRIA. In that book it is said that the copy belonged to Sir William Wilde, and it may well have been commissioned by him. It is likely that the Harry Clarke Studio modelled their version of the shrine on the replica, rather than on the original

In the meantime, the saint returned, missed his cow, and straightaway started in pursuit. He succeeded in tracing the thieves by the marks on the stones and arrived just at the moment when she was about to be boiled. He carefully picked the portions out of the cauldron, pieced them together, struck at them with his stick and immediately the cow became alive again. She was every bit as good as ever, too, except that she was a wee bit lame on account of one small portion of a foot which was lost. She continued to supply the milk as before, and, of course, no charge was made by the saint. Ever since the famous custom still lives on, and good milk is given away but never gold by the loyal people of Leamanaghan. Now, can any lover of the grand faith of Medievaldom beat that?

 

(Tomas O’Cleirigh, 1935)

A detail of the original Shrine in St Manchan’s Church

There’s one more piece to this Saint’s story: the fame of his miraculous cow grew and the people of neighbouring Kilmonaghan were jealous, and sent out some rustlers to drive the cow over into their own parish. The cow proved reluctant and stalled and slipped all the way, leaving hoof marks on the many stones that lay on the road. Those marks are still on the stones to this day (they say) and the Saint was able to follow her tracks and recover her. (Robert’s diary, 2012)

Saint Manchan, depicted in stained glass: Harry Clarke Studio (left) and George Walsh (right). Both can be seen in the church at Boher, Co Offaly

The very old vellum books state that Manchan of Liath was like unto Hieronomus in habits and learning. I can well believe it. Some distance away from the church is the little rectangle cell which he built for his mother – Saint Mella. Cold, austere and with no window, you get the shivers by even looking at it. There is also a large flag-stone on the togher leading from the well, and they say the saint and his mother used to meet here every day and sit down back to back without speaking a word because the saint had vowed never to speak to a woman!

 

(Tomas O’Cleirigh, 1935)