We are used to searching out archaeology in the Irish countryside. More unusual, perhaps, is finding examples in an urban setting. Here’s one – at Cromlech Fields, Hackettsland, Dublin.
This particular example of a prehistoric structure has survived the encroachment of the city suburbs and is, in fact, in good condition and apparently accepted as part of the landscaping in a dense housing community. It is well-placed in a slightly sunken setting within a substantial green area. It is known variously as the Shanganagh Portal Tomb, Hackettsland Cromlech, or Ballybrack Dolmen. And it’s ancient: portal tombs can date back four or five thousand years – some even more. This arrangement of stones has seen civilisations evolve significantly, but it sits there unchanged.
The historic 25″ OS map of Ireland – surveyed from the late 1890s and into the early 20th century. It is clear from this edition that the ‘dolmen’ was still sited in open country at that time.
Illustration from: A Hand-book of Irish Antiquaries by William F Wakeman, 1903.
. . . We cannot conclude our notice of this class of monuments without making some mention of the very interesting example remaining at Shanganagh, near the village of Loughlinstown, and not far from the ancient church of Killiney. Though inferior in size to several which we have already described, its dimensions are considerable; and as it remains, to all appearance, in its original state, the student will find it an object well worthy of his attention. The covering stone measures in length nine, in breadth seven, and in thickness three and a half feet, and is supported upon four stones. The highest part of the pile is nine feet above the level of the adjoining field . . .
William F Wakeman
You may want to be aware of the full range of portal tombs in terms of relative scale. Have a look at my post here from a few years ago: it features the largest of the Dolmens in Ireland (and, perhaps, in the world). That one provides challenges in terms of how it was constructed: the capstone, which has been raised on to supporting rocks, is estimated to weigh over 160 tons. Also, this post from Finola offers detailed information on these structures generally. Here is a nineteenth century view of how such monuments were erected:
Some intriguing arrangements of stones here – and some enigmatic reporting of their significance as history. We are a long way from West Cork – in fact, over on Ireland’s east coast, among the fine estates of Killiney. We can’t help but search out examples of archaeology wherever we go, and a red dot on the Historic Environment map is always a good starting point, as is anything with an enigmatic name.
In this case, the red dot is just to the left of the ‘Pagan Temple’ at the top of the 25″ OS map – but look at all the other intriguing names in the locality!
Here’s a close up -extracted from the 1888 OS map, highlighting the site that we are looking at today. With Templeville, Druid Lodge, Druid Hill and Stonehenge as neighbours, the Pagan Temple demands a closer look!
It was last week’s subject – the writer and photographer Thomas Holmes Mason – who directed us to this County Dublin location. As a significant producer of picture postcards, Mason has left a large body of work, even though many of his photographic plates were destroyed in a warehouse fire in 1963. The National Library of Ireland houses a comprehensive collection, and I am grateful to them for this image, above, which shows an intriguing stone formation on the Killiney ‘Pagan Temple’ site. It is referred to as The Sun and Moon stone by some antiquarians, and the following description appears on the current Historic Environment Viewer:
DU026-010—-
Scope note
Class: Megalithic structure
Townland: KILLINEY
Description: “. . .This enigmatic structure is located within an area enclosed by a hedge on top of Druid Hill. In the E side of the enclosure are three irregular granite boulders that form a façade behind which is a larger boulder containing a setting of stones that form a seat. To the W of this are two large granite slabs set on their long axis. There are tool marks present. This structure appears to be a folly but it may incorporate the remnants of an earlier monument . . .”
Archaeology.ie Historic Environment Viewer
The Archaeology.ie write-up is accurate. In addition to the ‘chair’ (which Finola is elegantly modelling while trying not to sit in a puddle!) there are two further irregular granite boulders – but one of them (detailed in the T H Mason photograph) looks like two circles – hence ‘sun and moon’ – but is in fact a single boulder, here seen from the ‘front’ face:
The right-hand side of this stone has some marks carved on it (by human hand) – possibly part of a large circle that outlines this half, while the vertical ‘groove’, central to the boulder, also appears to have been chased out. It’s worth noting as well, perhaps, that there are two small holes drilled on the back face of this stone, one on each side but not aligned on any centre. Additionally, there is also a small hole drilled on the back face of the second stone:
This article – by William Wakeman – appeared in The Journal of the Royal Society of Antiquaries of Ireland December, 1896. It introduces an element of scepticism, which we should perhaps explore. The excellent Killiney History website has collected together a number of writings and observations about this site.
John Dalton writing in 1858 seems quite satisfied of the antiquity of the Judgment Seat. The Gazetteer of Ireland states “A well-preserved Druidical circle with its priests’ seat and its sacrificing stone, occur within a carefully kept enclosure, behind Mount Druid demesne, and near the Martello Tower, but is made accessible by the proprietor to respectable visitors.”
Killineyhistory.ie
William Wakeman, a well known antiquarian of the last century, appears to have been the first to condemn these remains as spurious. “Formerly it was enclosed within a circle of great stones and a ditch. The circle has been destroyed and the ditch so altered that little of its original character remains. The seat is composed of large rough granite blocks and, if really of the period to which tradition refers it, an unusual degree of care must have been exercised for its preservation. The stones bear many indications of their having been at least rearranged at no very distant time. Small wedges have been introduced as props between the greater stones. The right arm is detached from the other part, to which it fits but clumsily. The whole, indeed, bears the appearance of a modern antique, composed of stones which once formed a portion of some ancient monument.”
Killineyhistory.ie
These photographs were taken by William Frazer in 1898. The arrangements of stones at that time are very similar to what we see today – well over a century later – but with far less growth of ground cover.
Above: Druid’s judgement Seat, Killiney – from Library of Ireland archives.
Elrington Ball [1863–1928] confirms this view of the Druid’s Judgment Seat. The stones of which it is composed formed part of a Sepulchral memorial dating from very early times, consisting of three small cromlechs, surrounded by a circle of upright stones about 135 feet in diameter, and, at the time of its first attracting attention, in the 18th Century when everything prehistoric was attributed to the Druids or the Danes, it was assumed to be a Pagan Temple . . . Near the circle was discovered at the same time an ancient burying place, and some stones with curious markings, which are still to be seen. The burying place was of considerable extent, the bodies, which were enclosed in coffins made of flags, having been laid in a number of rows of ten each . . .
Killineyhistory.ie
Finally Woodmartin [Traces of the Elder Faiths of Ireland 1902 Vol 11] makes the sweeping statement: the entire structure leaves the unmistakeable impression of very modern fabrication, and it is a mere clumsy attempt to gull the public . . . As seen to-day these relics of antiquity present rather an unlovely picture, in an obscure and ill-kept corner, surrounded by an unsightly hedge, where weeds and brambles share their ancient sanctity; they seem to arouse but little interest . . .
Killineyhistory.ie
Today, the jury seems to be out on what we are looking at on this site. Time has undoubtedly changed the shape of things: wouldn’t we like to go back a while and see the burying place of considerable extent with all those . . . bodies, which were enclosed in coffins made of flags, having been laid in a number of rows of ten each . . . ? But we do appreciate that a former landowner must have donated the land to excite our interest!
There are twelve wedge tombs on the Mizen, three of which are still on our list to visit. I have written about several of them in many posts, but specifically about the wedge tombs at Cappaghnacallee and Ballydivlin, and at Ballyvogebeg, while Robert has written about the most famous of our prehistoric Mizen Monuments, Altar Wedge Tomb. For a general overview of Wedge Tombs, see Wedge Tombs: Last of the Megaliths.
Today’s choice is a beautiful little example in the townland of Ratooragh, which is on the slopes of Ratooragh Mountain, north of Mount Gabriel. The location is fairly typical – on rising ground with good views in several directions.
And of course, as all well-behaved wedge tombs are, it is oriented to the west. Like Altar and Ballyvogebeg, it has Mizen Peak in its view, despite the fact that it’s a long way away and is not the most obvious point on the horizon. Perhaps, like those, it’s related to the Handsome Bres.
In the National Monuments description this tomb (CO139-024—-) is described thus:
Chamber (L 2.2m; Wth 1.3m at W end, 0.85m at E) open to SW, covered to E by single roofstone. N and S sides each formed of one slab decreasing in height from W-E; inset backstone at E end, backed to E by parallel slab of equal width and height. Small buttress-stone stands at E end S side; prostrate slab to W of chamber may be displaced roofstone. Traces of mound to N of chamber.
In actuality, the ground is so tufty that it’s not possible to make out any traces of a mound. But the tomb itself is relatively intact, and immediately recognisable, with its sloping roof slab and the sidestones that are taller at the west end. There were two roof slabs, but one has fallen and is in the grass in front of the tomb.
Although off the beaten track, this one was not hard to find in the end, but took a little searching as it’s not exactly where it is shown on the National Monuments map. If you decide to go looking for it yourself, go a bit further than you think you should.
We’ve had a long cold winter and it’s raining, misty and downright bleak outside as I write this. But there have been bursts of sunshine here and there and when I can catch those moments I am out with my camera to see what I can find in the trees and the grass. The land is waking up. This video is a compilation of what I’ve seen in the last week, in my own garden and along the boreens around me.
Here’s what I saw – all native and all typical of our West Cork flora. Hazel trees produce both male catkins – easy to see – and tiny red female flowers – very difficult to see and easy to overlook, but very pretty little pincushions when you see them.
Willow trees, on the other hand are either female or male and depend on wind and insect to pollinate one from the other. The male trees are the ones who produce the cute little pussy willows, which explode into yellow flower heads as they mature.
I only have a female tree, with its own distinctive catkin-like spiky flowers. Fortunately, as you’ll see in the video, when I was photographing it, it was visited by a Great Tit and a White-tailed Bumble Bee, all helping (along with the breezy weather) with the pollination.
The blackthorn trees are one of our true harbingers of spring – the flowers emerge before the leaves, looking bright and beautiful against the dark bark.
Some Staghorn moss is followed by two Dandelions and then some Lawn Daisies, Dandelions come early in West Cork and don’t last long – they are soon replaced by Cat’s-ear in my lawn. The daisies are a constant delight all summer long.
Another early spring wildflower is Common Dog-violet. This one really rewards getting up close. See my lead photo for this one. Finally, a couple of shots of Herb Robert emerging from a stone wall, followed by photos of Juniper Haircap Moss, which has established a little colony in the crevices of the rocks that line my driveway. The spore capsules sit atop tiny bright red stems. That’s my lead photo for this post, and the shot below.
We’ve had a book on our shelves for years, and it has been overlooked: The Islands of Ireland by Thomas H Mason.
Here’s the wonderful cover, and anyone who knows their books will be aware that it’s published by Batsford, and has a cover painted by Brian Cook. Our copy is well weathered, but still recognisable as the work of Cook: the graphics are very distinctive.
This is Brian Cook – in fact he is known as Sir Brian Caldwell Cook Batsford, and he lived from 1910 to 1991. He added the name ‘Batsford’ when he became Chairman of the publishing firm: his mother was a Batsford and his Uncle Harry headed up the firm for many years, although it had been founded back in 1843. Those of my generation will remember the very distinctive cover illustrations, all produced by Brian – with a mid-20th century style – and many still used to this day.
Another of Brian Cook’s book covers – showing the North Devon coast, not far from where I lived for many years. The Batsford Countryside, History and Heritage series included The Spirit of Ireland by Lynn Doyle (1939), and The Face of Ireland by Michael Floyd (1937). Many of the early books are now considered collector’s items, so we are fortunate to have The Islands of Ireland close at hand.
Brian Cook and his daughter, Sophie, in March 1970 (Evening Standard Library). Having had a quick run-down on the cover artist, let us now look more closely at the writer,Thomas H Mason: an article in the Irish Times – Oct 22 2003 – provides a background to the Mason family. They go back to the early 1700s and are described as ‘The oldest family business in the State’. When Seacombe Mason set up his own business at 8 Arran Quay, Dublin,
. . . His list of sale items included “telescopes, glasses, microscopes, concave and opera glasses, celestial and terrestrial globes of all sizes, electrical machines with apparatus – goggles for protecting the eyes from dust or wind, ditto for children with the squint . . .
Irish Times
The descendants of this early business – now Mason Technology – are based in Dublin, Cork and Belfast, but it’s Thomas H who interests us. Thomas Holmes Mason was born in 1877 and died in 1958, having moved the company into a new sphere. His grandson, Stan explains:
. . . In the late 1890s he introduced photography to the business in the form of picture postcards. We went on to become the biggest producer of picture postcards in Ireland, right up until the 1940s. My grandfather was interested in archaeology, ornithology, historical sites on the islands off Ireland, interests which brought him all over the country with his full-plate camera. He built up a huge and very fine collection of pictures which, unfortunately, were destroyed by fire in 1963 . . .
Irish Times
Examples of the photography of Thomas H Mason, also the header: views of Clare Island, Co Mayo. Initially, the ‘Islands’ book seems slightly disappointing: we would like to have seen something of the islands in our part of the west: Roaringwater Bay. But these do not get a mention!
Key: the map in the book, which covers islands in Mayo, Clare and Kerry. Perhaps a further volume might have set out to include the south-west? But – what Mason has given us is a fascinating photographic insight into life on the Blaskets when they were still inhabited; and sketches of the worlds of the Aran Islands and the Mayo islands from nigh on ninety years ago.
These two photographs show Clare Island during Mason’s visits in the 1930s. Note the castle, above, also included on Brian Cook’s cover painting. That is -of course – the headquarters of Gráinne Mhaol, probably better known as Grace O’Malley (1530 – 1603) – Ireland’s Lady of the Sea. But her story is far too long to tell here: she will have a post of her own in the future! Granuaile Castle overlooks Clew Bay, in Co Mayo.
The last image for today, from Thomas H Mason: Blasket Island Cottage. This is an invaluable record of a remote way of life: perhaps ‘timeless’ – apart from the clock in the alcove by the fireplace!
Look out for more from this writer and photographer – and more about ‘the Lady’ too!
It’s March – an important month, in Ireland, for saints. This week we will celebrate St Patrick, of course. But there’s another – dare I say equally important – Irish saint whose day we have just passed by. That’s Saint Ciarán, and we are particularly keen to give him an airing, as he was born on Cape Clear, which we look out onto every day! That’s the view (above) from our home across Horse Island and Roaringwater Bay towards ‘The Cape’, which sits on the horizon under a wonderfully atmospheric sky. I also feel drawn towards Ciarán because his ‘day’ – March 5 – happens to be my birthday. And – as you will see – there’s another personal connection: I lived in Cornwall for many years, and that’s where some of my forebears hale from. Would you believe that this same saint is also the Patron Saint of Cornwall? Read on . . . But be aware that I have published this post before, several years ago – when RWJ publication day actually fell right on my birthday. I’m giving myself a day off the hard writing this week, as I have been recuperating from a little ‘op’ in Cork. Here goes:
I was born in the first half of the last century. Early memories of the 1950s include the regular journeys my brother and I made as small boys on the mighty Atlantic Coast Express via Okehampton to visit, first, our sets of cousins on Dartmoor, and then beyond – via the even mightier Great Western Railway – to our cousins in the depths of Cornwall. The latter visits were particularly idyllic: the cousins (generations older than us) had a small farm and a herd of cows which they milked twice a day – by hand. Following this they cooled the milk in a big steel drum by stirring it with a propellor (we were allowed to do this) before pouring the precious liquid into bottles which were then sealed with silver caps using a rubber device which impressed on them the name ‘Cove Farm’. Then, together, we set out on bicycles to deliver the bottles to the doorsteps of every dwelling in the small village of Perran-ar-worthal.
Perranwell Station 1950s – disembark here for Perran-ar-Worthal and Cove Farm!
Perran-ar-Worthal (in Cornish Peran ar Wodhel) means ‘St Piran’s village by the creek’. Who is St Piran? He is the Patron Saint of Cornwall and we’ve met him before, briefly, in my account of St Ciarán, who was born on Cape Clear, and was known as ‘The First Saint of Ireland’. Even before St Patrick arrived to start his missionary work in 432 AD, St Ciarán (according to some records born in 352 AD) had been at work converting the ‘heathen Irish’. Unfortunately, his efforts were not always appreciated and Ciarán was despatched from the top of a cliff with a millstone tied around his neck! The story is elaborated by Robert Hunt FRS in his Popular Romances of the West of England first published in 1908. I have the third, 1923 edition on my bookshelves. That’s Cape Clear below: possibly the very cliff (although not at all a tall one).
…On a boisterous day, a crowd of the lawless Irish assembled on the brow of a beetling cliff, with Ciarán in chains. By great labour they had rolled a huge millstone to the top of the hill, and Ciarán was chained to it. At a signal from one of the kings, the stone and the saint were rolled, to the edge of and suddenly over, the cliff into the Atlantic. The winds were blowing tempestuously, the heavens were dark with clouds, and the waves white with crested foam. No sooner was Ciarán and the millstone launched into space, than the sun shone out brightly, casting the full lustre of its beams on the holy man, who sat tranquilly on the descending stone. The winds died away, and the waves became smooth as a mirror. The moment the millstone touched the water, hundreds were converted to Christianity who saw this miracle. St Ciarán floated on safely to Cornwall; he landed on the 5th of March on the sands which bear his name. He lived amongst the Cornish men until he attained the age of 206 years…
Left – St Ciarán celebrated in modern stained glass, in the church at Caheragh, West Cork; centre – Ciarán at Rath church, near Baltimore, and right – St Piran is the top figure (with church and bell) in this window panel from Truro Cathedral, Cornwall
So, what is the connection between Saints Ciarán and Piran? Apparently, they are the same person! Charles Lethbridge Kingsford reporting in the Dictionary of National Biography 1885 – 1900 (a 63 volume work!) states:
…PIRAN or PIRANUS, Saint, is commonly identified with Saint Ciaran of Saigir. The names Piran and Ciaran or Kieran are identical—p in Britain being the equivalent of the Irish k. The history of the two saints is in the main features the same, though the Irish lives of St Ciaran do not record his migration to Cornwall…
Many writers make the same assertion about the orthophony of the name but – to be fair – others, including some saintly hagiographers, do not agree, suggesting we are talking about two different saints. As someone who has a birthday on 5th March (today) – the Saint’s Day for both Ciarán and Piran – I have no doubts about the matter. Here’s another source that concurs with the view that they are one and the same saint – The Irish Ecclesiastical Record, Volume X (1874):
…The labours of St Kieran were not confined to Ireland. He passed several years on the western coast of Britain, and, as we learn from Blight’s “Churches in West Cornwall,” his memory is still cherished there. Four ancient Cornish parochial churches bear his name : these are Perran-zabuloe, or St Piran-in-the-sand; Perran-arworthal; Perran-uthnoe, situated near the coast opposite St Michael’s Mount, and St Kevern, or Pieran, which in Domesday-book is called Lanachebran. St Kieran’s holy well is also pointed out on the northern coast of Perran-zabuloe. The parish church of St Keverne stands in the district called Meneage, which terminates at the Lizard Point, the southernmost land of England. The name Meneage is supposed to mean, in the old Cornish dialect, “the deaf stone”, and the reason given for it is that, though there are several mineral veins or lodes in the district, on trial they have been found to be of no value, and hence are called deaf or useless. Tradition tells that St Kieran inflicted on the inhabitants, as a punishment for their irreligion, that the mineral veins of the district would be un-productive, and the old proverb is still handed down, “No metal will run within the sound of St Kieran’s bell”…
An early photo of St Piran’s Church which was built in the 12th century on the dunes at Penhale Sands, Perranzabuloe Parish, to replace the Saint’s original oratory which was buried by the shifting sands. The sands encroached on this church, too (the sands can be seen in the picture), and it was dismantled around 1800 and stone from the site was then used to build another new church two miles inland which was dedicated to St Piran in July 1805
To complement that little story of the saint in Cornwall, we have to visit Ossory, an Irish diocese which encompasses parts of Kilkenny, Laois and Offaly. There they also celebrate St Ciarán of Saigir on March the fifth: he is said to have returned from Rome after years of study, firstly visiting his native Cape Clear, then commencing his travels through Ireland until his bell rang of its own accord – this happened at a small hamlet in County Offaly, now known as Seir Kieran. There he set up a foundation, the remains of which are still visible – as is a holy well, a holy bush (bedecked with clouties) the base of a round tower, the base of an ancient high cross (now holding water which has curative powers) and a holy rock which was once said to have displayed the hand print and knee prints of the saint, now completely obscured.
St Piran’s journey to Cornwall: “The millstone kept our man afloat” from The Discovery of Tin – a collection illustrated by Barry Cottrell
One of my favourite stories about St Piran tells of how he discovered tin smelting. He used as his hearth a piece of local stone; when he lit a fire on the hearth the veins of tin ore in the stone melted and a stream of silver ran out across the black rock, in the form of a cross. From that day to this the flag of Cornwall is a white cross on a black background, and Piran is also the patron saint of tin and tinners.
Just about now in Cornwall (March 5 2017) a great celebration is going on in honour of the saint. There will be a procession to the original oratory buried in the sands, led by the Grand Bard of the Cornish Gorsedd. Cornish flags – and the Cornish tartan – will be very much in evidence. The Cornish people have a great nationalistic spirit and have called for the 5th March to be an official public holiday. In a recent debate on Cornwall some interesting views were expressed on the place of Cornwall in a post-Brexit world, and the attributes of St Piran were symbolic of this – his inventiveness, his love of nature, and his belief in the inclusivity of all peoples in an international community.
Left – Geevor Mine, in West Penwith, one of Cornwall’s last working tin mines, now a museum of mining; right – an incarnation of the saint: Cornish author Colin Retallick stands in front of St Piran’s ancient cross on the saint’s day
St Piran lived to a great age. They say in Cornwall that he was ‘fond of the drink’ and met his end by falling into a well when walking home from a party. I hope it was a holy well! Today, seventeen centuries after St Ciarán / Piran was thrown from the cliffs of Cape Clear I am looking out to that island: …the winds are blowing tempestuously, the heavens are dark with clouds, and the waves are white with crested foam… There have been so many links between Cornwall and West Cork, ever since the Bronze Age, when Cornish tin traders brought their metal to mix with copper mined above us here on Mount Gabriel. Watch out for more posts about these links between the two communities: links which would have warmed the heart of our shared saint!
Below – St Ciarán by Richard King, painted for the Capuchin Annual in the 1950s
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