Journey into Purgatory

I was excited to be travelling to one of Ireland’s oldest – and most important – pilgrimage sites. Finola studies stained glass windows and their artists, and she knew that some particularly impressive Harry Clarke windows can be seen in the Basilica on Station Island, Lough Derg, in County Donegal. The roof of the Basilica, completed in 1931, towers over the island in the picture above, taken from the quay at Ballymacavany. Finola obtained special permission for us to visit the island to view and photograph the windows, after the main pilgrimage season was over: her account of them will appear in Roaringwater Journal in the near future.

It’s salutary to learn how many people and families we know have taken part in the pilgrimage at Station Island. It’s a particularly austere experience, involving a three day cycle of prayer and liturgies, bare-footed and with very little food or sleep. Finola’s father undertook the pilgrimage in the 1950s: the photograph above was taken at around that time, when pilgrims were ferried over in large open boats once rowed by eight oarsmen and subsequently motorised. One of these historic boats is kept on display at Ballymacavany (below). Nowadays the journey is made in a modern covered launch, as seen in the header photo.

Records of the number of pilgrims who travelled to Station Island have only existed in comparatively recent times. The peak seems to have been just prior to the famine around 1846, when over 30,000 went there in one season. The drawing above is by William Frederick Wakeman, who was a draughtsman with the Ordnance Survey of Ireland, and was probably made at that time. Through the twentieth century numbers seldom fell below 10,000 pilgrims each season, but in many years was considerably more. This news item from the RTE Archives demonstrates the strength of the pilgrimage in the year 2000.

The island’s long history takes us back to the time of St Patrick. Despairing at the arduousness of persuading the Irish people to accept his Christian teachings he appealed to God to help. The story is admirably recounted by Dr Peter Harbison, Honorary Academic Editor in the Royal Irish Academy:

…St Patrick … was having difficulty convincing the pagan Irish of the 5th century of the truth of his teaching about heaven and hell; they were not prepared to believe him unless one of them had experienced it for themselves. To assist Patrick in his mission … Christ showed Patrick a dark pit in a deserted place and told him that whoever would enter the pit for a day and a night would be purged of his sins for the rest of his life. In the course of those twenty four hours, he would experience both the torments of the wicked and the delights of the blessed. St Patrick immediately had a church built, which he handed over to the Augustinian canons (who did not come to Ireland until the 12th century), locked the entrance to the pit and entrusted the key to the canons, so that no one would enter rashly without permission. Already during the lifetime of St Patrick a number of Irish entered the pit and were converted as a result of what they had seen. Thus the pit got the name of St Patrick’s Purgatory…

(from Pilgrimage in Ireland: the Monuments and the People by Peter Harbison, Barrie & Jenkins, 1991)

The entrance to this cave is on Station Island, and is the reason for the enduring popularity of the pilgrimage, which has persisted there for over 1500 years. In the medieval illustrations above, the gateway into Purgatory can be seen on the right, while on the left is a knight – Owein – whose terrifying adventures in the cave in medieval times have been written about in many languages: a summary can be found here.

St Patrick’s Purgatory: the name is over the entrance at the reception centre at Ballymacavany, the point of departure for Station Island. The cave which marks the entrance into Purgatory was permanently sealed up in October 1632 when the pilgrimage was suppressed by order of the Privy Council for Ireland; in the same year the Anglican Bishop of Clogher, James Spottiswoode, personally supervised the destruction of everything on the island. Later, in 1704, an Act of Parliament imposed a fine of 10 shillings or a public whipping …as a penalty for going to such places of pilgrimage… The site of the cave entrance lies under the bell tower, seen above. In front are the penitential beds where pilgrims perform rounds to this day. It is thought that these formations are the remains of monks’ cells or ‘beehive huts’.

On the left is a map of Station Island by Thomas Carve, dated 1666. The words Caverna Purgatory, centre left, show the site of the cave entrance. In spite of the efforts of the Penal Laws to suppress the observances, pilgrimages have continued unabated. Above right is a photograph from the Lawrence Collection, dated 1903, showing pilgrims about to embark for the island.

A young St Patrick portrayed as a pilgrim stands in front of the island: the Basilica is on the right. This view indicates the huge development  of the island since its complete destruction in the 18th century and shows the facilities provided for the many thousands who have come here over the generations.

The Basilica is the focus of the pilgrimages today: it was formally consecrated in 1931. The entrance door is a modern interpretation of Romanesque architecture, while the tabernacle is an impressive example of fine bronze work.

Ireland’s great poets and writers have visited St Patrick’s Purgatory, and have responded to the experience:

Donnchadh Mór Ó Dálaigh (1244) “Chief in Ireland for poetry”:

Truagh mo thuras ar loch dearg
a Rí na gceall is na gclog
do chaoineadh do chneadh’s do
chréacht
‘s nach faghaim déar thar mo rosg.

(Sad is my pilgrimage to Lough Derg, O King of the cells and bells; I came to mourn your sufferings and wounds, but no tear will cross my eye)

Patrick Kavanagh:

Lough Derg, St. Patrick’s Purgatory in Donegal,
Christendom’s purge. Heretical
Around the edges: the centre’s hard
As the commonplace of a flamboyant bard.
The twentieth century blows across it now
But deeply it has kept an ancient vow.

W B Yeats:

Round Lough Derg’s holy island I went upon the stones,
I prayed at all the Stations upon my marrow-bones,
And there I found an old man beside me, nothing would he say
But fol de rol de rolly O.

Most impressive of all, perhaps, is Seamus Heaney whose moving contemplations took him back through his life experiences and produced twelve memorable poems in a volume entitled Station Island:

How well I know that fountain, filling, running,
although it is the night.
That eternal fountain, hidden away,
I know its haven and its secrecy
although it is the night.
But not its source because it does not have one,
which is all sources’ source and origin
although it is the night.
I know no sounding-line can find its bottom,
nobody ford or plumb its deepest fathom
although it is the night.
And its current so in flood it overspills
to water hell and heaven all peoples
although it is the night.
And the current that is generated there,
as far as it wills to, it can flow that far
although it is the night.

Finally, here’s a contemporary journalist’s view, well worth the read!

 

On the Passing of Poets

Ireland: ‘land of Saints and Scholars’ – and poetry, as we found on our travels. In just a few days we have discovered how three pre-eminent Irish poets – whose passing has spanned a century – are being celebrated and commemorated in their own townlands.

Bellaghy, County Londonderry, in Northern Ireland was the childhood home of Seamus Heaney  who was born at nearby Mossbawn on 13 April 1939, the eldest of nine children. Heaney passed away on 30 August 2013 and, in accordance with his own wishes, he is buried in the Cemetery of St Mary’s Church, Bellaghy. A Book of Remembrance is kept in the church, and on his headstone is a line: Walk on air against your better judgement, from one of his poems – The Gravel Walks.

Exactly a year ago – October 2016 – a new building was opened to commemorate Heaney, the Nobel Prize winner, who has been described as ‘…the most important Irish poet since Yeats…’, ‘…the greatest poet of our age…’ and ‘…probably the best-known poet in the world…’ The quality of the HomePlace centre reflects this reputation and provides excellent facilities for the sheer exploration of words as well as performance, lectures and research.

This year sees the 50th anniversary of the death of another of Ireland’s country-born poets: Patrick Kavanagh. We visited Inniskeen, County Monaghan, to search out the old St Mary’s Church, which has been transformed to a Centre – open to the public – which displays information on the poet born and raised on a nearby farm in 1904, the fourth of ten children. The Centre also carries out research into the poet’s life and work, and organises an annual event to celebrate him. I am grateful to the staff of the Centre for allowing me to photograph the interior of the former church.

Appropriately, the grave of the poet can be found in the churchyard. Strangely, an elegant memorial to the poet and his wife (below left) vanished in 1989 and was replaced with a simple wooden cross (below right), said to have been carved by his brother, Peter. I could not get to the bottom of this matter: there are various reports to be found on the internet, including this one from RTE.

Like Heaney, Kavanagh’s strong influences came from his rural background. Some of his best-loved works portray country life, but without sentimentality. He remained on the farm in Monaghan until 1931, when he walked the 80 kilometres to Dublin. At first rejected by the literary establishment, his work eventually received appreciation. Seamus Heaney acknowledged that he had been influenced by Kavanagh.

When Kavanagh died on 30 November 1967, at the age of 62, he was recognised as …Ireland’s leading poet in English…

For our third commemoration we travelled to Slane, County Meath, to find the Francis Ledwidge Museum. This poet died exactly a hundred years ago, a victim of the Great War.

The Museum has been created in the cottage where Francis was born on 19 August 1887, the eighth of nine children. Again, he came from a rural background. His father died when he was only five, and he spent much of his life as farm hand, road builder, and copper miner. He was an active campaigner for better working conditions, became an early Trade Unionist, and attempted to organise strikes.

The Ledwidge cottage in Janeville, Slane, around the end of the nineteenth century (top), and the cottage – now the Francis Ledwidge Museum – today (lower)

Francis had written poetry all his life, and some was published in local newspapers when he was 14 years old. He attracted the patronage of Lord Dunsany, who introduced him to W B Yeats. Like many other artists, writers and poets, Ledwidge’s life was tragically cut short by the war. In the Third Battle of Ypres he and five companions were hit by an exploding shell. Father Devas, a Chaplain who was a family friend, recorded ‘…Ledwidge killed, blown to bits…’ A memorial was raised to him on the place of his death in Belgium, and a replica of this memorial can be found in the garden of the Janeville cottage.

Seamus Heaney also acknowledged Ledwidge as one of his influences

During our travels we have seen that poets in Ireland have respected the work of their compatriots. Wordsmithing is a time-honoured profession: there’s a common thread running from the Bards of old, who carried traditions, myths and genealogies through generations and over centuries.

Below – a portrait of Seamus Heaney by the Welsh artist Jeffrey Morgan hangs in the HomePlace Centre, Bellaghy

Stab All!

With the West Cork History Festival just around the corner (this coming weekend – July 28 to 30: hurry! – there are still some tickets left for a whole host of compelling events), I thought I would concentrate today on a little piece of very local history which has fascinated me for some time.

Header picture: looking down Staball Hill to the colourful and thriving community of Ballydehob in West Cork; above – Chapel Lane, just on the edge of town: a haven for wildflowers with – lower picture – the intriguing sign Lacha Bhuí

Mounted beside the road on Chapel Hill in Ballydehob is a slate plaque, which is inscribed Lacha Bhuí. I asked Finola to translate the Irish for me: it says Yellow Duck! Intrigued, I asked around to see if anyone knew why there should be such a sign in this place; eventually, I was transported back to 1642…

Reenactment of the 1642 Battle of Stratton, in Cornwall: it’s not Ballydehob, but perhaps it portrays something of the atmosphere of the skirmish that took place here in the same year

My principle informant is Noel Coakley – a local historian and a mine of information. He it was who told me the story of a battle that took place in Ballydehob, on Staball Hill in 1642. He couldn’t remember where he had the information from but this is the account he gave me:

In the days of the old Clan system, the McCarthys and the O’Mahonys held sway in this area and a string of castles bears testimony to their strength and dominance. In 1602, an army, led by Sir George Carew, the English President of Munster, descended on the area and were successful in breaking the power of the gaelic Chieftains.

The arrival of the sixteen hundreds saw an influx of settlers, mainly from England, but a significant number were protestants fleeing persecution from Catholic France.

A powerful family named Swanton, from Norfolk in England, came and succeeded in subjecting much of the area to themselves and even changed the name of the village to “Swantons town”. The last use of this name was in the census of 1821.

As always the natives resisted the dominance of foreigners. In those days before police forces, a garrison of twelve British soldiers attempted to uphold and enforce the law and order in Ballydehob. Robert Swanton the leader of the Swanton group, who had quite a few questionable projects to his name, and had earned for himself the nickname ‘Black-hearted Bob’, enlisted the help of the garrison to take over Ballydehob for himself. A group of six local men, who were trained to arms, issued a challenge to the garrison and Black-hearted Bob and a pitched battle was fought at Staball Hill. The year was 1642…

Top – looking towards Staball Hill, Ballydehob, on a peaceful summer Sunday afternoon; centre – Danno – wrestling Champion of the World (and son of Ballydehob) stands guard at the battle site; lower – Cnoc Staball – Staball Hill

There’s more from Noel:

In 1628, the first Huguenots appeared on the southwest coast, mainly in small boats, to escape detection from the French. They brought with them jewellery and other valuables which they traded with the Irish for plots of land. They were entrepreneurs and set up small industries.

One of their number Pierre Camier noticed the exploitation of the natives and took sides with the Irish defenders in the battle of Staball Hill. Black-hearted Bob took flight from the fray and Pierre Camier pursued him and caught up with him between the present St Bridget’s Church and the Garda station and there he attacked him and killed him. He came back to the fray and shouted “I’ve killed the yellow duck”.

Meanwhile the battle was going well for the Irish band. They killed all the garrison losing just one man of their own. The leader of the Irish band shouted “stab ‘em all” and it is alleged that this was how Staball Hill got its name. The term yellow duck is often applied to a coward in France and to this day the spot where ‘Black-hearted Bob’ was killed is known as ‘Lacha bhuí’ which is the gaelic for ‘yellow duck’…

You’d never know it, but this little patch of West Cork tranquility was the very spot where Black-hearted Bob Swanton met his bloody end, at the hands of Pierre Camier

After some searching I found another account of the battle, in From West Cork Through Time by Kieran McCarthy and Daniel Breen – Amberly Publishing, UK 2013:

…The seventeenth century saw the arrival of a number of settlers, mainly from England, but many were also Protestants (Huguenots) fleeing persecution in Catholic France. The Swantons from Norfolk emerged as the most prominent family in the area and, by the late eighteenth century, they had even changed the name of Ballydehob to Swanton’s Town. A garrison of twelve British soldiers attempted to uphold the law. Robert Swanton, the leader of the group, enlisted the help of the garrison to take over Ballydehob. A group of six local men, who were trained in arms, issued a challenge to the garrison and ‘Black-hearted Bob’, and a pitched battle was fought on Staball Hill. The year was 1642…

In rural Ireland history is never far below the surface. Here in Ballydehob there are still reminders of the Huguenot and English proponents in the ‘Yellow Duck’ affair

As a little addendum I can’t resist pointing out that there is a Staball Hill in Castlebar, County Mayo. It has a story, too:

According to folklore, Staball Hill got its name from the ‘Races of Castlebar’ during the Rebellion of 1798. General Humbert, with an army of 1000 French soldiers, landed at Killala and fought his way to Castlebar with the help of some Irish recruits where an army of British soldiers were waiting for him.  After the battle, the British contingent fled so fast that the episode became known as the ‘Races of Castlebar’ and is often described as one of the most ignominious defeats in British military history. During the battle a blockade was erected by the British in one last stand at Bridge Street.  As the Irish soldiers, armed only with pikes, charged the British the residents of the street are said to have shouted ‘Stab them all’. This was shortened to ‘Staball’.  On the Ordnance Survey Map c1900 the hill is called ‘Stab all’ – the words separated…

Staball Hill, Castlebar, County Mayo:

A Watery Tale

Last year I got myself into trouble by saying how much I admired the new corten steel signs marking significant spots on the Wild Atlantic Way. My post – Showing the Way – produced howls of protest from many readers who had taken a dislike to them. I may well ruffle the same feathers again when I say that I’m impressed with the information boards which have now appeared to supplement those markers.

Wild Atlantic Way signage at Colla Pier, opposite Long Island

The example above, which we saw today, has appeared at Colla Pier, on the coast road running from Schull round to Crough Bay. The ferry serving Long Island sails from this pier. The board is mounted on a sturdy corten steel frame which should withstand all the elements. The illustration used on the new board (seen in our header picture) is by Sam Hunter and (to my eye, at least) is colourful and attractive. Overall, the panel manages to convey a significant amount of information in a compact design. There is a little Irish lesson (top picture, right-hand corner) and a local ‘story’ pared to the minimum. I was delighted, because I hadn’t come across this tale before. Here it is…

A more detailed version of this story can be read here

So in this short paragraph we find an unusual angle on a very well-known piece of local history: the sacking of Baltimore by Barbary Pirates, which took place 386 years ago, on June 20. Here in West Cork everyone talks about that incident as if it had happened yesterday: it resulted in the decimation of the population of the little fishing village overnight. A hundred and seven people were carried off to slavery in Algeria, and every house was burned.

Upper picture: Long Island Sound, with the white houses of Long Island itself in the middle distance; Cape Clear is beyond. Lower picture: Fineen O’Driscoll’s castle at Baltimore – Dún na Séad (Fort of the Jewels). The clan chieftain was not at home to give help to the beleagured village when the Barbary pirates arrived because he was rowing across from Long Island with the ill-fated treasure stowed on board!

In one version of the story about Fineen O’Driscoll and his pirate treasure, the horde of gold is buried under a house on Long Island – a house where strange lights are seen at night! Presumably it’s still there – or under the sea out in Roaringwater Bay. It’s probably best left wherever it is!

Baltimore at dawn, seen in Finola’s beautiful picture above, reminds me that I have to tell you about another Irish – Cornish link. The village grew around a small settlement of religious dissenters from the west of England established around 1600 and led by Sir Thomas Crooke, a man with Calvanist and Puritan connections. Most of the settlers came from Cornwall and were seeking a haven where they could practice their religion unhindered. It was these people who were stolen away nearly 400 years ago, and ended their days in North Africa. Are you interested in the many historic links between the two westernmost counties of Britain and Ireland – Cornwall and Cork? You can find out much more at the exhibition coming up shortly: West meets West – the work of contemporary Cornish artists, at Uillinn, Skibbereen, from 3 June to 8 July

West Cork Finally Gets a History Festival!

For a place that’s dripping in history and archaeology, and with several active historical societies, it’s a wonder this hasn’t happened before.

Tom Barry, bust by Seamus Murphy

The inaugural festival of the West Cork History Festival will take place just outside Skibbereen on the last weekend of July this year. Take a look at their website – it’s a great program, offering sessions from medieval to modern, from pirates and adventurers to soldiers, revolutionaries and poets.

A Letter of Marque gave an individual permission to be a privateer – a form of legalised piracy

Although it’s got West Cork in the title, this is not only West Cork History. The organisers emphasise its eclectic nature and call it a festival of intellectual delights. National dimensions are obvious in discussions on the War of Independence and international ones in sessions on the First World War. West Cork gets a good look-in, though, with a thorough re-examination of Hart’s work on the Bandon Valley Killings (see here for a good summary of the events and the controversies surrounding the scholarship), in the light of the most recent research. Several active and respected local historians will contribute in their area of expertise.

War graves such as this one have been springing up all over Cork in the last few years. For most of the 20th century we maintained a form of collective amnesia about the Irish fighting in the First World War – see my piece Outposts of Empire

National and local topics are happily juxtaposed – tower houses, for example, will be the subject of two sessions, one of which places them in an all-Ireland context and the other in a West Cork context. (For more on tower houses, follow this link.)

Kilcoe Castle – an impressive example of the Irish Tower House, now magnificently restored by Jeremy Irons

I’m very much looking forward to learning more about Richard Boyle, the Great Earl of Cork – a tremendous figure in the history of this area. But the Festival takes it one step further with a talk on the vital roles in Irish history played by the children of the Great Earl. I’m also going to make sure I take in a presentation on the Knights Templar by Dominic Selwood, yet another of the multi-talented speakers on the schedule.

Richard Boyle, Great Earl of Cork (1566-1643)

The opening and closing sessions will be major highlights. Prof Roy Foster will deliver the introductory lecture. How fitting – Roy Foster is surely among the most respected historians of his generation. Author of numerous books and influential articles, including Modern Ireland (1600-19720) and a justly famed two volume Life of W B Yeats. His topic, ”A Fair People”: antagonism and conflict in Irish history, will set the tone for a weekend that will not shy away from controversial and thought-provoking sessions.

Prof Roy Foster, considered by many to be one of Ireland’s greatest contemporary historians

The closing session features the writer (and highly entertaining speaker) Michael Dobbs, creator and author of the House of Cards series of books and TV shows. Titled Life, Lust and Liquor: how House of Cards wrote itself, this should bring things to a close with a bang.

And in between, there’s a host of academics, researchers, film-makers, journalists, writers and editors – and even a couple of ambassadors! It’s an eclectic mix and sure to be provocative and engaging.

The Festival features a screening of the Film Rebel Rossa, made by the great-grandsons of Jeremiah O’Donovan Rossa. A West Cork man, Rossa became famous and infamous for his Fenian activities. See my three-part account of him here.

The Festival is the brainchild of Simon Kingston, who, with his wife Victoria (a professional historian) has a long association with West Cork, which culminated in their settling at Rosebank, the dower house of Liss Ard Estate, just outside Skibbereen. Simon is a graduate of Trinity and of Oxford and describes himself as an historian at heart, although he makes a living in the world of executive recruitment. He’s put together an amazing program, sure to become an ongoing feature of the West Cork heritage landscape for years to come.

I’ve only managed to give you a tiny taste of what’s in store at this Festival – you will have to come and experience the terrific range on offer for yourself. Meanwhile, they’ve set up a Facebook page so you can keep up to date on all the latest news and announcements. Head on over and give it a Like and a Share. And are you a member of the Twitterati? There’s a Twitter feed just for you!

 Right so – on July 28 – see you there?

Dividing the Day

We were on the trail of Saint Brendan, and the road took us deep into County Kerry. The spring days were blue, and the unparalleled scenery at its best for us. As we made our ways through the high hills and mountain passes we could see across to the coast:

20,000 years ago, ice shaped the Kerry landscape: a huge glacier flowed from here towards the sea. Looking down from An Chonair, the highest mountain pass on the Wild Atlantic Way; the peak in the centre is Mount Brandon, named for Saint Brendan. The header picture shows the burial ground and, beyond, the medieval “Brendan’s House’ at Kilmalkedar, seen through the burgeoning spring growth

Our first call was to the Cathedral in Ardfert, which was built in medieval times over a Christian monastic site founded by the Saint in the sixth century. There’s nothing left of that, but the later buildings, while ruined, are well looked after by the Office of Public Works, and an information centre is open through the summer months – certainly worth a visit.

Seen in Ardfert Cathedral, an image of a woodcut dating from 1479: it shows St Brendan and his monks on their epic voyage in search of Paradise. On the way, they discovered the American continent!

We could not miss a visit to the place of the Saint’s birth in 484 – Fenit, near Tralee – where a monumental bronze sculpture was installed in 2004. It was made by Tighe O Donoghue/Ross of Glenflesk.

It’s hard to do photographic justice to Tighe O Donoghue/Ross of Glenflesk’s sculpture of Saint Brendan in Fenit: he’s depicted as a ‘warrior saint’ (in the same vein as St Fanahan – or St Fionnchú – of Mitchelstown, Co Cork). Certainly he has a heroic character, necessary for someone who embarked on (and returned from) so many adventures

The culmination of our Brendan travels for this trip (there’s so much more yet to be explored) was the medieval site at Kilmalkedar, on the Dingle Peninsula. This monastic settlement is rich in history, and includes St Brendan’s House, and St Brendan’s Oratory. These alone are spectacular monuments, but there are further riches to delight the eye of Irish history enthusiasts. Finola’s post this week concentrates on the wonders of Irish Romanesque architecture, and the ancient stone-roofed church at Kilmalkedar is a prime example.

The wonderful Romanesque early Christian church at Kilmalkedar – right – with ‘Brendan’s House’ in the distance. The site is overflowing with medieval history. Below. the setting for the monastic site is stunningly beautiful. Note the large, very ancient cross and the holed ogham stone

A good while ago – in 1845, in fact – our excursion was foreshadowed by Mary Jane Fisher Leadbeater, who writes in her Letters from the Kingdom of Kerry:

…Our object to-day was not entirely to pay homage to Nature, though in the heart of her lovely works, but to visit the ruins of the wonderful church of Kilmelkedar, which we were solemnly assured “was built in one night by holy angels.” One evening, ever so many many ages ago, the sun, when he set in those wilds, saw no place dedicated to the worship of the Creator: he rose the following morning, and smiled upon a perfect chapel, with pillared niche and carved saint, and a holy fount, and massy cross! all ready for the purposes of prayer and sacrifice! A matin-call rang loud and clear over lofty mountain and lonely glen, to summon the devout and arouse the unthinking, where no vesper strain could sound the evening before; all gleamed proud and fair in the glad light, and the heart of man became purified, as the sacred bell called him to prayer! And this was the reward of the unceasing prayers of the holy Saint Brandon! Such is the legend…

St Brendan’s House – behind a locked and barbed gate!

We spent hours at the Kilmalkedar site and didn’t take everything in. We consider ourselves so privileged: we had it completely to ourselves, and the day was perfect. Saint Brendan treated us very kindly – except that his ‘House’ and an associated holy well were not accessible: although an OPW project which has recently undergone significant restoration, the enclosure around it is impenetrable with barbed wire and a firmly locked gate. However, in an adjacent field, a gate and path gave us free access to a large, flat stone which seemed to be covered in giant cup-marks. The National Monuments register describes it as a ‘Ballaun Stone’: it’s very fine, and I was delighted to find that Mary Jane Fisher Leadbeater had unearthed some folklore about it:

…This place contained a colony of monks; and well they knew what they were about when they fixed on this retirement; for, besides its real advantages, it commands a most lovely view of Smerwick Harbour, The Sisters, and Sybil Head. They need not want for fish in the refectory in the days of abstinence. It is situated in a sheltered recess of the mountains, fine springs around, and, another popular legend bearing witness, in the centre of what was once good grazing and tillage ground. A cow is the subject of this legend—a cow of size and breed suited to provide milk for the giant race of those days. We saw the milk vessels, and if she filled them morning and evening, she was indeed a marvellous cow. In a huge flat rock were these milk pans; six large round holes, regular in their distances from each other, and nearly of equal size; they could each contain some gallons of liquid. This said cow gave sufficient milk for one whole parish; and was the property of a widow—her only wealth. Another parish and another clan desired to be possessed of this prize; so a marauder, endued with superior strength and courage, drove her off one moonlight night. The widow followed wailing, and he jeered her and cursed her as he proceeded. The cow suddenly stopped; in vain the thief strove to drive her on; she could neither go on, nor yet return; she stuck fast. At length, aroused by the widow’s cries, her neighbours arrived, and the delinquent endeavoured to escape. In vain—for he too stuck fast in the opposite rock; he was taken and killed. The cow then returned to her own home, and continued to contribute her share towards making the parish like Canaan, “a land flowing with milk and honey.” The prints of her hoofs, where the bees made their nests, are still to be seen in one rock ; and those of the marauder’s foot and hand in another, where he was held fast by a stronger bond than that of conscience…

Kilmalkedar’s giant ballaun – the cups were filled every day by the widow’s marvellous cow, providing milk for St Brendan’s community of monks back in the day

One of the special features of the Kilmalkedar site harks back to its medieval monastic associations – a sundial. The ordered lives of the monks were regulated by divisions of the day (and night) – the Canonical Hours, also known as the Divine Office or Liturgy of the Hours. These were the regular periods of prayer: seven daytime Offices of Lauds (at daybreak), Prime, Terce, Sext, None, Vespers, Compline (at sunset) and a night Office of Vigils. This was the important work of the monastery, of course: constant and regular prayers. In between it the monks had to fit in all the requirements of daily life: sustenance, growing crops, brewing, beekeeping. And, on top of all that, Brendan and his companions undertook their peregrinatio all around the known world. No wonder a timepiece was necessary!

The Kilmalkedar sundial is a particularly elegant example – it’s probably my favourite item on this site: functional and beautiful, as all things wrought by the human hand should be. In such an evocative environment it certainly helps us to cast our minds back to the life and times of the travelling Saint. The antiquarian George Du Noyer visited the place back in the 1860s, and was also drawn to this particular artefact, accurately recording it for us in one of his exquisite watercolour sketches.