I’ve had the most marvellous emails from James Goggin – thank you James! Three of his grandparents came from Crookhaven – and the fourth, well that’s him in this spectacular photograph. Yes, he’s in a diving suit. James tells me: His name was Allen G Tyson, and he had come from Wales to work at the Crookhaven Quarry, seconded from Flintshire council in North Wales. Aggregates from the quarry were sent to North Wales amongst other places. He was a tall man and brilliant mathematician and civil engineer and lived with us in later life until his death in ’79. He designed the first dual carriageway in N.Wales and worked on the blue jubilee bridge in Queensferry (similar to and at the same time as Sydney and Newcastle bridges).
The quarry, of course, is the monumental structure, above, that Robert wrote about in his post Industrial Archaeology in Crookhaven, one of our most popular posts. It seems that anyone who has ever been to Crookhaven has wondered about that wall of concrete across the bay. James also sent me this shot of a group of men who worked at the quarry. Cloth caps and moustaches were the order of the day – except for Allen Tyson – he’s the suited and coiffed individual in the back row.
Once in Crookhaven, Allen met and married Bridget O’Driscoll. They had 5 children, including James’s mother Phyllis, who married Joe Goggin. Joe died not too long ago at the age of 91 and still has a sibling in Clonakilty, James remembers happy family holidays in his Nana’s house, the old Barracks next to the Marconi House in the village. He is full of stories and precious memories.
My father used to row coal to the Fastnet for a shilling or two. He told me of an uncle who used to shoot the sea mines ( like prickly conkers) with a .303 from Carrigeen cliffs off Rock Street. Nana would climb down to the sea for driftwood for the fire into her 70s. I remember the sacred heart picture and light, and the lights would flicker as I believe there was a generator in the village for power. A large old transistor radio in the kitchen with all the valves visible. Cold cupboard (a safe) under the stairs. Soda bread (and marmalade daily made in the range.
James told me several other stories about his father, whom he admired and loved. But he also sent me another gem! A link to a movie, I Thank a Fool, made partly in Crookhaven, and released in 1962. You can watch it here – the Crookhaven parts start around the 1:09 mark and it is a complete nostalgia fest for those of us who love this part of the world. Here are some screen captures.
The village is still totally recognisable.
The 1804 Brow Head Signal Station is used as a ‘house’ where some of the action takes place. You can see Marconi’s Wireless Telegraph station in the background. For more on these structures go here for Marconi and here for the Signal Station.
There is also a funeral at St Brendan’s Church. The procession gives us a marvellous opportunity to see back to Crookhaven and the mining magazine that was once clearly visible behind the town, but which is no longer a mark on the landscape. I’ve used that as my feature image at the top of the post, but here’s another take. That’s Peter Finch as the leading man.
I love it when this kind of serendipity happens – thanks again, James. I know that anyone who loves Crookhaven, as we do, will really like this walk through past times.
The highlight of last week was a trip around Roaringwater Bay in a traditional wooden boat, the Saoirse Muireann, visiting the Skeam Islands. Our captain was Cormac Levis, who led us last year on a trip to Castle Island and who is encyclopaedic in his knowledge of Roaringwater Bay.
Now, you may be tempted, as I was, to pronounce this The Skeems, but you can mark yourself out as a true local by referring casually to the Shkames. Called after St Céim (pronounced Kame), apparently, although this particular saint is surprisingly controversial, cropping up as Céin, Keane, or Kame, depending on the authority. THE authority, Pádraig O’Riain, in his Dictionary of Irish Saints is uncharacteristically silent on this saint, so we turn to the Mizen Journal for more information. The Mizen Journal was the much-missed publication of the Mizen Archaeological and Historical Society and it combined well-researched articles with lots of local lore. Bernard O’Regan was a highly-regarded local historian, interviewed by two others, Lee Snodgrass and Paddy O’Leary, before his death in 1994. In the interview he gave this account:
When St Ciaran left Cape Clear to go to the continent to be educated, he left his brother Kame and his sister in Cape [Clear]. Kame then built a wooden church on the West Skeam (Inis Kame, Kame’s Island).
The Bernard O’Regan Story Part 2
Mizen Journal No 4
Remember the bit about the wooden church, as we’ll come back to that.
According to the geologist Anthony Beese, the West Skeam and the East Skeam were once probably joined, and possibly to Heir Island also, since the seas are very shallow between them. Based on geomorphological evidence, and Keating’s 17th century History of Ireland, Beese estimates that the islands may have separated due to storm activity some time between the 5th and the 9th centuries. Such a scenario, he says, would explain the lack of evidence for an early medieval settlement and burial ground on Heir Island.
His own interpretation of the placename is more prosaic – rather than being based on a saint, he speculates that the Irish word scéimh (pronounced shcay-ev) might be apt – it means an overhang, a projecting rim or edge. He says:
The attitude of the cliffs of the Skeam Islands is determined by the subvertical dip of bedding planes, and when walking over the ridges, the feeling is one of looking down from a high table, boats below your feet, the rocky shore hidden.
Anthony Beese
The Natural Environment and Place-Names of the Skeam Islands
Mizen Journal, Vol 8, 2000
The goats on East Skeam certainly appreciate the cliffs.
So take your pick – the Skeams are named from a saintly church builder from Cape Clear, or the name reflects the geology of the island. Which side are you on?
West Skeam has a fascinating history, as evidenced by the barely-hanging-on remains of an early Christian Church. It’s a small single chamber with antae and a splayed linteled doorway. In the photo above, courtesy of the Irish Times, it’s the small ruin on the bank halfway along the beach. Take a look at my post Irish Romanesque – an Introduction for more about this kind of early, pre-Romanesque Church. It is presumed that antae – the projections of the side walls beyond the gable wall – reflect an earlier form of wooden church in which those projections helped to hold up the roof and provide shelter over the entry. The survival of this feature is known as a Skeuomorph – an imitation in the stone-built form of the earlier wooden construction method.
This little church is very significant – It’s the only one of its kind in West Cork. For many years it has been falling into the sea. Although once, Beese notes, it would have been high and dry, successive storms and the prevailing winds have eroded the bank it stands on over the centuries. Local people, Cormac included, tell of bones eroding out of the bank. The archaeologist Edward Fahy conducted a brief survey in 1962. The drawing above and one at the top of this post are from that report, and here is the conclusion:
Inhumed burials are visible in the cliff for a distance of almost thirty feet to the north and south as well as within the church itself where they are overlain by some soil and 18” of collapse from the walls. The burials extend downwards to foundation level of the building and appear to post-date it. The density of burials is not high and the skeletons are laid parallel to the axis of the church with their feet to the east. One grave is slab-lined but the rest are simple inhumations.
The architectural features of the church, dry stone building, simple doorway with inclined jambs and without architrave, the antae and the estimated length/breath ratio of the interior suggest a ninth century date for the structure. It is to be regretted that this, the only church of its date in the area is to be allowed to crumble into the sea.
Edward Fahy
Skeam Island Church,
Journal of the Cork Historical and Archaeological Society, 1962
A proper excavation was conducted by Claire Cotter in 1990, necessitated by a proposal by the OPW to build a wall to protect the church from further erosion. Here’s what the bank looked like when Fahy reported in 1962, and it was in an even more perilous condition by 1990.
Cotter published her findings in an article, Archaeological Excavations at Skeam West, in the Mizen Journal, Vol 3, 1995. The excavation was confined to the burial grounds – that is, the area outside the church itself. It revealed that burials had been taking place there long before the stone church had been built! In fact, radiocarbon dating of the first phase, containing 24 individuals, mostly adult males, assigned a date range of 430 to 770AD.
Phase 2, consisting of 15 bodies buried in the north side of the church, once again mostly adults, but this time one body could be identified as female. Rather than in body-shaped cuttings, some of these bodies had been placed in pits, and they were in a semi-propped up positions. These burials dated from 550 to 855.
This is what the church looks like now from the landward side. It’s very overgrown, but you can clearly see the antae and the linteled entry
Phrase 3 encompassed 33 bodies and dated from 1165 to 1395, after which the graveyard went out of use. Some of these graves may have had markers – a stone cross and notched stones were found.
Another interesting find, Cotter tells us:
In a number of burials the head was marked by small flat stones – generally one stone set close to the head on each side. This may indicate that the bodies had been placed on timber planking – the cradle stones would subsequently support the head and keep it in position when the timber planks had rotted away leaving a void within the grave. Remains of such timbers have been found in early medieval graves in England. In the case of Skeam, such timber planking could have formed part of a bier, perhaps used to carry the body on the sea journey. Two burials of newborn infants also belong to this phase and these had been placed on large stone flags.
It looks as if this burial ground was accommodating people from the other islands. Apart from a cillínon Heir Island, there are no burial grounds on East Skeam or on Heir. A midden to the south of the church contained lots of fish and shellfish remains, as well as fragments of seal and whale bones, and cattle sheep and pig bones. This activity dated to the 16th and 17th centuries.
Cotter, in her discussion, says the following:
There are no historical references to the church on Skeam west. It lies in the parish of Aughadown; and a decretal letter of Pope Innocent III [that’s him, below]issued in 1199 refers to “Aughadown and its appurtenances” and the Church in Skeam West may well have been included in these. Local tradition attributes the origins of some ecclesiastical foundation on the island to Ceim or Keims, a brother of Kieran of Cape Clear. This would place the foundation in the pre-patrician period and the site is therefore of great interest. Was the stone church built to replace an earlier wooden structure – perhaps destroyed by the storm which washed up the deposit of shingle visible at the north side of the present building?
. . . Small church sites such as Skeam were generally located within an enclosure which defined the termon or area of sanctuary of the church, and the ditch uncovered to the south of the church is probably the remains of such an enclosure. The question as to whether these foundations should be regarded as monastic has been much discussed in recent years. Some scholars suggest that these ecclesiastical foundations should be regarded as small church sites which provided essential religious services for the local community. Others would argue that the majority of these foundations began as monasteries and only later assumed a community role. In many examples the earliest burials are exclusively male and only at a later stage do we find mixed burial i.e. adults and children of both sexes.
. . . The burial ground at Skeam West appears to have been used over a long period perhaps as long as the 900 years. During its later history it may have been used by a wider community drawn from the neighbouring islands and coastal district as well as the Skeams.
She adds:
The human burials uncovered during the excavations were re-buried on the island in 1992 in what is hopefully their final resting place.
Above is the OPW wall, which seems to be doing the job of arresting erosion for the moment.
There’s lots more to tell you about the West Skeam Island, including fascinating details as to who owned it, and what life was like there. And we haven’t even arrived at the other Skeam Island, East Skeam, yet! Next time.
One final note – the island is privately owned and monitored by video link. A disembodied voice reminded us that we were trespassing, at which point we left.
Republishing one of Robert’s classic posts. This one was originally published in May, ten years ago, under the title High Drama.
If you suffer from vertigo or claustrophobia – or both – then you won’t want to follow us in the adventure we had this week while returning from a visit to Dublin: climbing to the top of an Irish Round Tower! Overcoming any tendencies we might have had towards these phobias, we arrived at the roof of the 32.6 metre high Kildare tower and marvelled at being able to stand on the summit of a piece of architecture over a thousand years old. Kildare has the second highest Round Tower still extant in Ireland: the highest is at Kilmacduagh, Co Galway, at 34.9 metres; however, Kildare now lacks a conical cap, which it might once have had. If so, it would just tip in as the highest of all the towers.
Kildare Round Tower: note the battlemented top – probably added in an 18th century restoration, the romanesque doorway and the granite base. The upper stonework is limestone and sandstone
The print above – dating from 1788 – shows the ruins of St Brigid’s Church, which was fully restored as a Church of Ireland Cathedral a hundred years later. We looked down on this from our vantage point atop the Tower – and had a good view of the (also restored) Fire Temple where a perpetual flame, lit by the Saint, was kept burning for hundreds of years, finally being extinguished by the shenanigans of Henry VIII.
Looking down on Kildare Cathedral, with St Brigid’s ‘Fire Temple’ in the grounds
You’ll have heard me talk about St Brigid many times: she’s second only to St Patrick in the Irish Martyrology. In fact, as probably the most influential woman in Irish history, I’m going to declare her as quite the equal of St Patrick: she’s often enough described as one of the Patron Saints of Ireland. You will also know that she is surrounded by folklore and traditional customs, such as the making of her Cross on her day, the First of February.
St Brigid’s Cross – left, at her Holy Well and right, a textile in the Solas Bhride Centre, Kildare
Back to the adventure (although the whole day was adventurous!) – climbing the tower was hard going. There were a series of near-vertical ladders to be negotiated: each one took us to a higher timber platform, six floors in all. At the top of each ladder we had to squeeze ourselves through a narrow opening; this, and the confines of the tower interior – only two metres or so across – certainly challenged the claustrophobiac in me.
The restricted space also made us question some of the theories about the uses of these towers, which are always located at ecclesiastical sites. The definitive work on them is, as it happens, written by someone who also lives in West Cork – just a little distance from Nead an Iolair: Brian Lalor. Brian has led a very full life, involving architecture, archaeology, sketching and printing (his etchings are exquisite). He is also the author of a number of books, many of which are on our own shelves, including The Irish Round Tower, published by The Collins Press, 1999 and 2005.
Brian is unequivocal in his assertion that the primary purpose for round towers was to house the monastery bell. He also suggests that a secondary function would be as a safe storage place for the monastic treasures: the entrance door was always raised at a considerable height above the surrounding ground level, requiring steps or a ladder to gain access. In the times when they were constructed they would have been visually impressive – and could be seen from a great distance. They would have acted as signposts for travellers who might have been searching for the hospitality which monastic communities always offered. Brian discounts some of the more bizarre theories for the towers – for example, that they might have been places of safe refuge for the monks if under threat of attack by Vikings – or that they are simply phallic symbols! Lastly, Brian considers – and gives some credence to – the idea that the towers were monumental buildings of prestige and local aristocratic patronage: certainly, they required considerable expense and effort to construct.
As is often the case with our days out, one adventure led on to another. When we came down from the tower we found that St Brigid’s Cathedral had closed for lunch. But we knew that the Saint’s trail also involved a Holy Well and we had heard that there was a new building devoted to the work of Brigid just outside Kildare.
Solas Brhíde Centre
Robert with Phil, one of the Sisters who conceived the project
We were very impressed with the Solas Bhríde Centre: a small group of Brigidine Sisters has put together the project to build a Christian Spirituality Centre which unfolds the legacy of St Brigid and shows that it is still relevant in the present day. We were shown around the Centre by one of these Sisters, Phil, who pointed out that Brigid was attuned to the natural world and would have appreciated that the new building (designed by Solearth Ecological Architecture) is conceived on ecologically sound terms using sustainable materials and techniques which care for the wellbeing of the Earth. The plan of the building is appropriately inspired by the shape of a St Brigid’s Cross.
Architect’s drawing of the newly completed building
The next stop on our itinerary was the nearby Holy Well – a popular place of pilgrimage and veneration on St Brigid’s Day:
Finally, we arrived back at the Cathedral. I’m always a little disappointed by restorations – particularly those which were carried out in Victorian times; nevertheless there are some impressive features. The possibly twelfth century font is one of them (below left), and another has to be the hidden Sheelagh-na-gig under the lip of Bishop Wellesley’s tomb (below right). I reached under to feel this little carving, and was then told by the Cathedral’s guardian that anyone who touches the effigy is ensured everlasting fertility!
The excellent Heritage Centre opposite the Cathedral entrance is informative about the town’s history and the important connections with this special Saint. There is much more to be discovered – and written – in respect of St Brigid, and other places in Ireland which are connected with her still to be visited. Do go to Kildare and, at the very least, suspend your phobias sufficiently to allow you to climb the ancient Round Tower. But make sure you go between May and September – and not during the lunch hour…
This week I fulfilled a long-held ambition – to visit Corpus Christi Church in Knockanure, Co Kerry.
This was one of Ireland first modern churches, built in 1964, and designed, depending on which authority you read, by Michael Scott or by his partner, Ronnie Tallon. At any rate, it was certainly the work of what is now, since 1975, the architectural practice of Scott Tallon Walker, still going strong. Michael Scott, according to Richard Hurley in his outstanding book Irish Church Architecture, was “the leading architect of his generation.” The black and white photos of Knockanure in this post are from that book. Meanwhile Ronnie Tallon was “one of the most influential Irish architects of the last century”.
But Scott (above), as the head of the practice was undoubtedly involved. Hurley tells the story of how the commission was won:
The whole project was a bold intervention by Michael Scott who, when he was asked to design the church, was required to seek approval from the people of the parish. This he succeeded in doing at a meeting which was held in the local school attended by the head of each family. Nobody before or since had dared to construct a church of such rigid discipline which, in spite of its small scale, raises itself above the surrounding countryside.
This is a profoundly rural area in North Kerry, and yet it is home to a number of modern, innovative churches. Knockanure was the first, indeed one of the first in Ireland. Is there something in the water, that produces such forward-thinking parishioners who can see beyond the confines of gothic arches and rose windows? I don’t know, but I made sure to drink lots of water during my visit to North Kerry.
Photo above by Amanda Clarke
Hurley describes Corpus Christi as a building of absolute dignity and simplicity, but one which at the same time had little or no sympathy with the Kerry landscape. I’m not sure I quite agree with the second part, since the area around Knockanure is flat and low-lying. The church appears to be built on a platform, with steps leading up to the front, so that it is clearly visible on the landscape.
The church is indeed rigidly disciplined – a rectangle that gives the appearance of a light and airy open box. Two panels, one at the front and one at the back, delineate the worship space, while clerestory windows created by the roof beams allow light to pour down the side walls. The back panel conceals and makes space for the sacristy.
The church furniture, all part of the original 1960s design, enhance the simplicity and the unity of the design, from the black marble altar and fonts to the low, beautiful benches.
In keeping with the directives of Vatican II, the church incorporated work by some of the finest artists of the time. The front panel is in fact a large-scale sculpture, in wood, of the Last Supper, by Oisín Kelly. It is the first thing you see when you enter, immediately heralding a devotional space. The back of the panel holds two confessionals.
The cross is by Imogen Stuart, as is the carved wooden Madonna and child statue. Imogen died last year, aged 96.
The stations are unique – large tapestries designed by Leslie MacWeeney, an artist who has slipped from our consciousness in Ireland as she moved to the United states while still quite young. There’s a chapter about her in Brian Lalor’s Ink-Stained Hands– she was one of the original founders of the Graphics Studios – and a more recent interview with her here.
This is a nationally important building and an early and striking example of the influence of modern architectural movements on Irish architects. The RTE piece was part of the 100 Buildings of Ireland series. (We visited another one, just up the road – but that’s a post for another day).
In the 100 Buildings piece, Tallon is quoted as taking inspiration from Irish Romanesque architecture.
Irish Romanesque churches… were remarkable for their small size, extremely simple plan, rich and delicate decoration, giving a shrine effect which, at that time, had almost disappeared elsewhere. They were of single-chamber construction, with massive side walls projecting beyond the front and back façades the cross-walls including the façades were left as open as possible and were developed as a series of arched screens.
I am puzzled by this quote and I wonder if Tallon was even referring to this church, which owes nothing to Romanesque architecture. The projections he refers to (known as antae) actually predate the Romanesque style. Take a look at my two-part post on Cormac’s chapel to see if you can figure out why Romanesque architecture has been dragged into the story of this church, as if to somehow Hibernicise a building which belongs, triumphantly, to the International Modern style.
Vatican II and a new generation of Irish architects taking their cues from Europe dragged the Catholic Church I grew up in, into the 20th century. Corpus Christi in Knockanure is at the forefront of that breakthrough design revolution.
This is my favourite image of the year! I published a post about the architecture of Bantry Library, and it proved to be our most popular . . . This limited edition print, a collaboration between Dermot Harrington of Cook Architects and Robin Foley of Hurrah Hurrah is celebrating the upcoming 50th Anniversary of the completion of Bantry’s Library in 1974, and some refurbishment work is being undertaken for the occasion. For me, the print captures perfectly the iconic graphic of this most unorthodox design.
We both wrote 52 posts this year, each of around 1,000 words, and all fully illustrated. Above is a pic of one of the penstocks which brings the water into the turbine casings at Ardnacrusha Power Station (courtesy of ESB Archives). This incredible engineering feat – well ahead of its time – was constructed between 1925 and 1929, and was integral to the supply of electricity throughout Ireland’s young state by harnessing water power from The Shannon. West Cork benefitted from Rural Electrification, and I thoroughly enjoyed researching and writing a series of posts on the whole subject.
. . . Once a community was connected, or about to be connected, the ESB held public demonstrations of household appliances. These were then sold bringing electric irons, kettles, stoves to homes. The demonstration evening in Glenamaddy was held in January 1951. The handwritten report records that it took place “in the very fine Esker Ballroom”; these events were social occasions that brought communities together. The Glenamaddy evening “was attended by about 90, including 50 women. As is usual, the women appeared to be more keen than the men and more inclined to ask questions (and to argue). After the demonstration, a melodeon player turned up and an impromptu dance got under way” . . . Small towns and rural townlands became brighter and winters less harsh and Christmas more special as the fairy lights began to shine. It also gave rise to a rural Irish icon as every house had the Sacred Heart picture with the (electric) red lamp (below): many didn’t get a kettle and washing machine until later on . . .
Since 2018 our own Museum in Ballydehob has been showing exhibitions of the work of locally based artists. This year it was the turn of the Verlings – John and Noelle. John died, sadly, in 2009; Noelle is still alive and kicking and assisted Brian Lalor and myself in assembling an excellent collection of the work of these two creative residents of our village, assisted technically and ably by Stephen Canty. BAM is a really valuable resource in setting out the unique history of the artistic community here in West Cork from the 1950s onwards.
A wonderful photograph (courtesy Geoff Greenham with many thanks) of St Bridget’s Catholic Church in Ballydehob. The interior was reordered by John Verling.
. . . The gold fish hand drawn in the background of the altar and the depiction of one fish swimming against the shoal continues to evoke admiration from locals and visitors alike. He also designed the two ‘windswept thorn’ stained glass windows and etched the brass surround of the tabernacle. The Altar slab, composed of a vast monolith like the capstone of a dolmen, is a distinguished piece of sculpture and a tribute to his imaginative capacity . . .
. . . AS an inspector from the aeronautical section of the Department of Transport and Power arrived in Ballydehob to begin an investigation into Saturday night’s plane crash off the Cork coast, it was learned last night that the pilot of the Piper Cherokee almost lost his life in his efforts to save the other three men on board. Michael Murphy (23), of Mercier Park, Curragh Road, Cork, who was sitting next to the pilot, Eric Hutchins of Ballinlough, Cork, said that Mr Hutchins was concentrating so much on getting the plane down that he was knocked unconscious at impact. Mr Murphy, together with Noel O’Halloran, of St Luke’s, Cork, and James McGarry, of Monkstown, Co Cork, had been braced for the crash and scrambled free on to the wing. But then they found that they could not get out Mr Hutchins who was unconscious. Mr O’Halloran then went back into the rapidly sinking plane and between them they pulled Mr Hutchins free and threw him into the water. The three men then swam ashore taking 40 minutes to reach land at Fylemuck, as they had to support the injured man all the way . . .
IRISH PRESS, MONDAY 24 SEPTEMBER 1973
All four crew and passengers on the plane survived the ditching, but the aircraft itself (a photo taken in its good days, above) was a write-off. Those living locally who remembered the event gathered to mark it in Schull, on the anniversary.
That’s Keith Payne, above. He’s one of the many artists who has lived in West Cork for a significant part of his life – at Leamcon, and he was deservedly given an exhibition in The Blue House Gallery, Schull, in September this year. He has always been fascinated by ‘early markings’, including Rock Art: he contributed dramatically to our own Rock Art exhibition at The Public Museum, Cork, in 2015.
That’s a spectacular large canvas by Keith inspired by Rock Art at Derreenaclogh, West Cork (on the right, above). It’s from an earlier exhibition by Keith in County Clare in 2018, at the Burren College of Art Gallery in Ballyvaughan, Co Clare. The work below is titled Cave Entrance.
Throughout the year I continued to publish posts on some of my favourite subjects: Irish signs, advertising and curiosities. I’m always avidly collecting these, and will have some to show in 2024, for sure. In the meantime, let’s hope our general news becomes more positive as we move forward in this disorienting world of ours . . . Have a good new year, everyone!
And here’s a little PS . . . Way back in January, before I had the idea to write about Rural Electrification in Ireland historically, I penned a post about how I saw Ireland very much at the forefront of harnessing wind power – all at sea. Here it is!
On our travels in Kerry recently, we happened across a striking church building. It’s situated west of Killarney and overlooks Lough Leane: in fact the view of that stretch of water is a principal feature from the interior of the church. An enormous picture window is situated beyond the altar.
I have titled this piece: A Modern Irish Church. Everything is relative, of course: this Fossa Church was completed in 1977, getting on for half a century ago, but one could only fairly describe the style as ‘modern’. It is one of twenty seven ecclesiastical buildings designed by the architectural practices of Liam McCormick (1916-1996). While based in Derry the architects carried out commissions throughout Ireland: the practice of Mullarkey Pedersen Architects, Derry and Dublin, continues their work to this day. My own life experience as an architect – (I carried out a number of church projects) – tempts me to embark on a tour of McCormick’s buildings, many of which are visually dramatic..
The lakeside church was designed to supersede an earlier building – St Lelia’s – which dated from the 1840s. That building remains and is in communal use (above): it is set back from the present site.
Unusually, there is no contemporary stained glass in this building. Instead, the focal point is the central view. I wonder whether this might be a distraction while the priest is in action? It may be that he would always be in silhouette in daylight: there is no means of subduing the window. The church does contain some distinctive artwork, however.
The Stations of the Cross are notable. They are the work of Nell Murphy Pollen (1927-2011). A ceramicist, woodcarver and sculptor, she was a native of New Ross and studied at the Crawford.
Perhaps one of the most striking aspects of the church at Fossa is the little Blessed Sacrament Chapel: “. . . a chapel of reconciliation dedicated to the Prince of Peace . . .” This (above) is decorated with murals by Patrick Pye (1929-2018). They are produced in a traditional medium which dates from the time of the early Renaissance, tempera on a gesso ground.
Pye’s tempera/gesso painting Peter receiving The Keys from The Christ – The Blessed Sacrament Chapel, Fossa. Patrick Pye is an artist whose work we have followed, and he will have a post to himself before too long. He was born in Winchester, in Hampshire – a city in which I lived for a while in my younger days, but it is more famous for having been the home and burial place of Saint Swithun, a ninth century Anglo-Saxon Bishop who died in 862 AD – he whose feast day (15 July) traditionally marks either 40 days of fair weather or (more usually) constant rain.
Patrick Pye at the RHA annual exhibition in 2007. Photograph with many thanks to Cyril Byrne.
Above: you will find outside the church a bog-oak sculpture, specially commissioned to commemorate the visit of Pope Francis to Ireland. The carved heart at its centre is designed to offer all married couples and sweethearts the traditional Celtic opportunity to touch hands through the opening to commit to each other.
This little Kerry church is very well endowed with high quality artworks, both inside and outside. The carved altar (and a bench, not shown) is by Imogen Stuart (b1927), while (lower and below) is the tabernacle which we believe is by John Behan (b1938) who is also responsible for the cross outside the window. The tabernacle rests on a carved granite plinth by Michael Biggs. All these artists were longtime collaborators of McCormick’s. A brochure has been produced on the church which would give further information on the furnishings, but we have not yet located a copy.
This special church enjoys such a stunning setting with lough and mountains beyond, and is endowed with very fine artworks: it is well worth turning aside for.
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