Woohoo! The book is published, and will be launched in Ballydehob on the 21st – see the end for details. All welcome.
This project started on St Brigid’s Day in 2016 – Amanda Clarke set out to record every holy well in the County of Cork – all 358 of the currently known ones. I happened to be with her (above) on the very first venture – a Brigid’s Well, chosen because it was St Brigid’s Day, Feb 1 (now a national holiday).
That was seven years ago, and Robert and I continued to accompany Amanda and Peter on many of their holy well expeditions, along the way covering almost every inch of Cork and then progressing into Kerry and Limerick, because after all you can’t have too many wonderful adventures in the great outdoors with good friends.
We have fallen in mud and slipped in cow pats, tramped over bogs and halfway up mountains, coped with frisky bullocks and over-friendly dogs, got soaked to the skin and baked under hot skies, and wandered and wondered and laughed and photographed to our heart’s content. I recommend it to everyone – pick a focus, find out what you can and go find it.
Half the work, maybe more than half, is the research and Amanda is brilliant at that, mining every resource she can find for information about each well – its history, folklore, cures, saintly associations, rounds and pattern days.
The result of her investigations is sobering, though – only a third of our holy wells remain active. Another third can still be found, even if they have not been visited in a long time, and the final third have disappeared. Even wells that were once the focus of huge local celebrations can slip into the mists as if they had never existed.
In this light, Amanda’s records are incredibly important and this book is an immeasurable contribution to Cork history. I will end by quoting from Amanda’s Press release:
. . . this book is a celebration of the many holy wells that have quietly prevailed through the millennia, providing powerful connections to the past. It is widely accepted that many holy wells date from the pre Christian era and are an important part of our cultural heritage. They are not dead monuments – many remain potent, active and meaningful, a source of quiet and solace in a chaotic world.
Amanda’s book is available now for pre-order at a special pre-launch price. Just go to https://wildwayspress.com/ Orders will be processed after the launch on 21 July 2023. There is also an option at checkout to pre-order for collection at the launch.
Come and get a signed copy of what is sure to become the book that every Cork household needs on its shelf.
It’s December 3rd (yesterday) – St Barrahane’s feast day, that is. He’s one of our local saints and not a lot is known about him. There are other St Barrahanes – or St Bearchán as it’s more commonly spelled – a whole raft of them, in fact from around the country. But this one belongs to Castlehaven.
Now, I am not normally given to honouring saints’ feast days, but there are exceptions. St Patrick’s, after all, is a national holiday, and St Brigid’s soon will be, so it would be rude not to. St John’s Eve is big in Cork and this year I did the rounds in my local graveyard – see this post for my lovely experience. That’s Castlehaven graveyard, below, right on the sea – the sea that Amanda and I are bobbing around in, in the lead photograph.
You remember Conor Buckley and his adventure and outdoors company, Gormú? To jog your memory, take a look at Castlehaven and Myross Placenames Project and Accessible August. He’s an all-round dynamo, whose idea of fun is to take people swimming at dawn in the middle of winter. But on this occasion, there was heritage to back him up – a local custom of going to St Barrahane’s well to get water on Dec 3rd, as a cure, but also as a talisman against any kind of accident at sea. Important, in this maritime location.
We gathered at the top of the road at dawn and walked down to the sea. Conor invited us to go barefoot as the original pilgrims would have done, and there were actually a few takers.
Then up to the holy well – about 20 of us. Conor told us about the traditions associated with this particular well, and asked Amanda to speak about wells in general. Declaring that she “has done more for holy wells than anyone else in Ireland” he then invited her to be first to the well – being first was also particularly auspicious in the local folklore.
The well contains a sacred eel (to see it brought good luck forever) and a cure for fevers that lasted all year. People would visit at any time, but particularly on Dec 3rd to collect water and take a bottle home with them. By the 1930s, when this account (below, in Irish) from Dooneen School was given in the Dúchas Schools Collection, only a few people were still coming. The onus on the pilgrim was relatively light – just a few Hail Mary’s and the Sign of the Cross and then you could drink the water. Some people left rags or a coin.
After the student’s writing is a Nóta, written by the headmaster, R Ó’Motharua.
There is mention of Bearrcháin or “Berchin” in a Papal letter in 1199 (Innocent III). In the manuscript “Onomastecan Gaedilicum” one sees Berchan – son of Máine of the Race of Lúghdach Maidhe (Page 440). In the book Celtic Miscellany (page 46-51) one sees the name of Bearcháin with Fachtna – the founder of Rosscarbery – he was reading with him an oration that was given after the death of the Abbot O’Gillamichil who was the patron of Teampall Bearcháin [St Bearcháin’s Church] in this parish. They called Gillamichil “Open Purse” – because of his generosity. His name is still in the parish in the townland of Farranagilla [meaning Gilla’s Land].
Farranagilla, by the way, is a townland halfway between Castletownshend and Skibbereen. This accords with other information I have from James Burke about St Barrahane. In a letter to Edith Somerville of February 1917 he says:
Whenwecome to Saint Barrahane (Irish Bearćán) we arein more shadowy ground.
There was a great St Bearchan a noted prophet of Cluain Sosta in Hy Failghe of whom there is much (exhaustive) knowledge but I have elsewhere tried to prove that the patron of Castlehaven parish was a native of West Cork and is identified with the Bearchan mentioned in the genealogy of Corca Laidhe but he is only a name. He certainly was the patron of Castlehaven which as early as 1199 and no doubt much earlier was called Glenbarrahane.
From a letter in the Somerville archives, Drishane House. Quoted with permission**
James Burke had originally set out this information in his paper for the Cork Historical and Archaeological Society of 1905 on Castlehaven and its Neighbourhood, pointing out that the original name for Castlehaven Parish was Glenbarrahane, after its patron saint. In his magisterial work, A Dictionary of Irish Saints (Four Courts Press, 2011, p96), Pádraig O’Ríain agrees with the notion that the saint belonged to the Corca Laighde family, despite some misgivings. He also adds local tradition maintains that Bearchán came from Spain.
Why was James Burke writing about St Barrahane to Edith Somerville? She was researching appropriate saints for the window she and her family had commissioned from Harry Clarke (of which more in a future post). A lack of information didn’t stop Harry Clarke from imagining what Bearchán might have looked like. In his Nativity window in St Barrahane’s Church of Ireland, he gives full reign to his imaginative vision and depicts him as a monk.
He gets the full Harry treatment – large eyes, a face full of wisdom and compassion, long tapered fingers. He is writing on an extended scroll – and the scroll hides a surprise, only visible in close-up and upside down.
The well itself is a little beauty – half hidden in the undergrowth and accessed by a wooden bridge. It is festooned with fishing floats – fisherman left them here to protect them at sea – rags, and rosaries. The water is fresh and clear.
In fact, the water from this well is used to baptise infants in both the Catholic and Protestant churches of Castlehaven Parish!
So there you have it – what we know about St Barrahane and the traditions that surround him. We collected a jug of the water from the well for anyone who wanted to fill a bottle. As Joey in Friends used to say – Could I be wearing any more clothes?
But, this being Gormú, there was more to the day – the visit to the Holy Well was to be followed by a swim! Yikes! Amanda and I egged each other on during the week (I will if you will)) and finally decided it had to be done. And guess what – it wasn’t that bad! In fact, the water felt if anything slightly warmer than the surrounding air. In case anyone thinks I am virtue-signalling here (Look at me, swimming in December!) we didn’t stay in long, and there was a lot of shrieking involved. Some of the real swimmers emerged half an hour later.
There was an immense sense of camaraderie as we chowed down on our hot porridge and tea afterwards. Vincent O’Neill presented Amanda and me with the latest issue of the Castlehaven & Myross History Society Journal.
It is a great thing that Conor and other local historians have taken on the task of re-activating this pilgrimage and it felt wonderful to be a part of it.
*For more on James Burke, see A Tale of Two Editors: the Lives and Words of James Burke and Patrick Sheehy, in the Skibbereen Historical Journal, Vol 16, 2020, by Alan McCarthy
**With thanks to The Somerville Archives and Tom Somerville for permission to quote from the James Burke letter.
it’s not just for long walks – the Sheep’s Head is also perfect for wandering with intent, having, as my father used to say, a dander. Our trip there this week, in the excellent company of Amanda and Peter, was that sort of day, where we drove around and dropped in and out of interesting places. Amanda and Peter Clarke, our regular readers will know, are the couple behind Walking the Sheep’s Head Way, so who better to have as companions and guides for a day of exploring. Amazingly, given all the time we’ve spent there, only one of our stops was familiar.
Our first stop was a curious stone overlooking Dunmanus Bay. Known as the Giant’s Footprint, the local legend tells a familiar story about two giants throwing rocks at each other. This must have been a mere pebble, because one of the missiles became the Fastnet Rock. Footprint stones are also associated with inauguration sites, where kings were acclaimed in early medieval society. (See the comments section below for a link to an amazing piece of art from our friend, the acclaimed photographer EJ Carr, who used this stone in his fantasy photography piece on the Arthurian legend – follow the link in the comment to view his images.)
Being with Amanda is always a great opportunity to visit a holy well and we had never been to Gouladoo. It also ticked a box for me as I’ve been wanting to visit promontory forts. The holy well first – it’s a Tobar Beannaithe, a Blessed Well, not associated with any particular saints. Amanda’s research revealed that it did have a particular purpose, though – girls would visit to pray for a husband. Read Amanda’s comprehensive account here.
Because this is on the Sheep’s Head Way, the route is signposted and maintained. The well itself has a cup thoughtfully provided so you can have a drink if you dare. The path down to it has been carved out of the hillside and roughly paved, indicating that this was a site to which many people once came.
If you turn your back to the holy well, the promontory fort is straight ahead of you.
Where you have a promontory jutting out into the sea it’s easily fortified by building banks and ditches at the neck. Promontories with narrow necks were usually chosen, as being easiest to defend, and archaeological evidence suggests that some were in use as early as the Bronze Age but most evidence of occupation dates to the Early and Later Medieval Period (400 -1500AD).
As promontory forts go, this is a classic – a narrow neck with evidence of walls across it, steep cliffs on all sides, and a flat and verdant area in the middle for houses and cattle. This one has an added feature – sea arches underneath! The sea arches mean that this may eventually become an island.
The antiquarian Thomas J Westropp set out to visit all the promontory forts along the Beara and Sheep’s Head in or around 1920 and has left us his account, written over three articles in the Journal of the Royal Society of Antiquaries of Ireland. Gouladoo, as his map shows, was one of his destinations.
Here is his description of the fort as he found it then.
Far to the west of Rinn, in Kilcrohane, is a remarkable fortified headland of dark grey slate, up tilted and separated from the mainland by a gully. This is spanned (like those at Doonagh and Dursey) by a natural arch. The adjoining townland is called Dunoure, but no fort is known to have existed near this, so perhaps that name refers to Gouladoo. The arch is lintelled, like a great Egyptian pylon, and is 15 ft. or 16 ft. wide at the gully. The neck is wider to the landward, and was strongly defended. First we find a trace of a hollow or fosse; then the foundation of a drystone wall 82 ft. long (E. and W.); behind, a natural abrupt ridge forms a banquette over 4 ft. high; the wall is about 12 ft. thick, the terrace 12 ft. to 15 ft. wide. Beyond this the neck was enclosed all round by a fence about 6 ft. thick. The whole work measures about 80 ft. each way. As at Doonagh, I think that the line of debris on the peninsula along the edge of the chasm is a trace of a wall, and that the bare slope behind it was stripped by a landslip. The whole is tufted with luxuriant masses of rich crimson heather.
The Promontory Forts of Beare and Bantry: Part III, Thomas J Westropp The Journal of the Royal Society of Antiquaries of Ireland, 1921
It’s quite difficult to see those features now, although there is a piece of the wall remaining, and what must be his ‘terrace.’
There are other compensations to visiting a site like this – those sheer cliffs which provide such an impregnable defence for the fort, also host many gulls in nesting season. The Bluebells and Sea Campion were abundant there too.
Westropp wrote his article, The Promontory Forts of Beare and Bantry, over several issues of the Journal of the Royal Society of Antiquaries of Ireland, and maybe it would be fun to retrace his steps a hundred years later to see what’s on the ground now – what do you think?
From there it was off to the Mass Rock at Glanalin, an easy walk down from the Pietà in the pass above Kilcrohane. It’s a particularly lovely walk to this mass rock (above), and in May the spring flowers are everywhere, especially St Patrick’s Cabbage, one of the group of plants known as the Lusitanian Flora, that only grows here and in Iberia.
And finding a lone Heath Spotted Orchid (above) was a real bonus too!
By sheer coincidence we were there on the same day, May 17th, when Mass was celebrated here in 2000 in remembrance of the ancestors who worshipped here.
The hole in the stone is narrow on one side and wide at the other. The man had a bigger hand and he put his hand through the big side and the woman put her hand through the narrow side. They made their promises when they put their hands through the stone
Of course we all had to do it!
There was a ring fort nearby – actually described as an enclosure in the National Monuments records – but over the years it has been disturbed to the point where it is hardly recognisable. Perhaps it is this site that gave its name to the townland, Caherurlagh. A caher is a stone fort and so the townland name means Fort of the Slaughter. Perhaps there are some aspects to the history of this area into which we should not delve too closely.
I highly recommend a day like this on the Sheep’s Head, with Walking the Sheep’s Head Way as your travelling companion, and channeling the spirit of old Thomas Westropp. I will leave you with what he had to say about the views north to the Beara as he journeyed along the north side towards Gouladoo
We pass beneath the beautiful woods of Bantry House and the picturesque old graveyard, where the Franciscan Friary once stood erected by O Sullivan in 1330. We reach the shore out of a maze of low green hills, several with ring forts on their summits, near Dromclough. Thence on past Rinn Point and up the lofty road, often unfenced and narrow, along the edge of cuttings and precipices to Gouladoo and Collack. The sweep of the high mountains in Beare and those inland heights towards Muskerry is magnificent as seen across the great bay. From Black Ball Head and Dunbeg past flat-topped Slieve Miskish and the great domes of Hungry Hill and the Sugarloaf, on to the shapely cone of Mullach Maisha, the stately range extends.
Yesterday we went back to the Bealick – back to the valley of Cooleenlemane that so entranced Robert and me that both of us wrote about the experience last year. I concentrated on the Bealick (pronounced Bay-lick) – the ‘caves’ containing ancient rock scribings and my post was called Witches’ Marks and Lovelorn Shepherds: Inscribed Rock Art in a Remote Valley. Robert wrote about the valley itself, through geological and historical time in his post, Cooleenlemane – A Walk Into History. What more could we have to say about this impossibly beautiful place? Lots, it turns out.
The red house at the bottom right marks our starting off point. In the distance is Bantry Bay and Whiddy Island
We took the walk in the company of our favourite travelling companions, Peter (of the Hikelines Blog) and Amanda (Holy Wells of Cork and Kerry). We had been missing them badly as they had been in New Zealand when the pandemic struck, unable to get home for six months. It felt really good to be out and about with them again.
Amanda fords one of the many streams (it was a wet walk!) and Peter points out some of the scribings in the Bealick
Apart from the jaw-dropping scenery and the sheer pleasure of a hike into a relatively untouched valley, this time I found myself drawn to the evidence of occupation over time, starting in the Bronze Age. At the entrance to the valley and right beside a ford across the river stands what is described in the National Monuments inventory as a ‘Megalithic Structure. . .the exact nature of which is unknown.”
It’s in the middle of a small clearing, with a Hawthorn tree growing out of it – altogether a magical sight. It could be what remains of a wedge tomb – see my post Wedge Tombs: Last of the Megaliths to learn more about this type of monument.
I wondered how ancient the ford might be. For most of the length of the Cooleenlemane River as it runs down the valley it is easy to cross with the help of a stone or two, but in this spot it widens. Although no longer in use now, this type of crossing place is often of considerable antiquity – indeed one of the most common place names in Ireland contain the word áth (pronounced awe) which means ‘ford.’
Leaving the megalith, we followed the course of the stream up the valley, mostly trying to select higher and slightly dryer ground, and trying not to get too distracted by the oh-so-photographical scenery all around us. Ruins of small stone cottages dotted the landscape, and a tiny cart track runs the length of the valley almost to the Bealick.
The National Monuments inventory also lists a cashel, two enclosures, and two hut sites in the valley. We passed the Cashel half way between Furze Hill and the Bealick, although we actually obtained the best views of it from the Priests Leap Road afterwards.
The upper photograph shows Furze Hill, the dark patch on the left, and the Bealick just above the bend in the river. The cashel is half way between them. The lower photograph is a closer look at the cashel
Cashels are ring forts made of stone rather than earthen banks. They are considered to be the farmhouse enclosures of high-status individuals (you can see an exceptionally good example at Knockdrum – see Robert’s post Knockdrum Stone Fort to understand how they functioned). This one is clear but very ruined, circular in plan, about 17m across.
It probably dates either to the late Iron Age or the Early Medieval Period – anywhere in the first millennium AD. Like other cashels, it has clear sight-lines down the valley and was built to be visible and a statement of status and power.
We didn’t hike up to the enclosures or hut sites further up the valley – a walk for another day. I think Peter (above) is already plotting his course up there. The most southerly of the enclosures sounds interesting, with an entrance marked by upright stones and a levelled interior. There is no way of knowing how old these are, of course, but taken with the megalithic structure and the cashel, they do indicate that this valley has been lived in and worked for thousands of years.
And then there’s the Bealick itself – the three ‘caves’ formed by massive rocks leaning against each other, two of which contain the rock scribings. In the way of such unique places they become special features of the landscape and take on a mantle of history. In this case, the Bealick was a Mass Rock, a home, a sheep-shelter, and a mysterious repository of enigmatic markings.
On our walk yesterday we became aware that we were not the only ones in the valley. Along came Mary, with four very well-behaved dogs, on the look-out, she told us, for her brother’s cattle.
From the top: a field enclosed with stone walls runs up the steep slope; lazy beds in an old field; a ruined cottage surrounded by tiny haggards (a haggard is a small enclosure beside a house)
She explained that the land was commonage and that it hadn’t been lived in, in living memory – probably abandoned not long after the Famine, she thought. She pointed out locations of what she called ‘cowlocks’ or small homestead here and there, with their associated potato patches recognisable by the lazy bed ridges still visible in the small fields. She told us the prominent knoll we had passed was called Furze Hill.
She pointed to a cliff above the Bealick (both images above) and named it as `Carrignasprogue’. A direct transliteration from Irish, this is Carraig na Spioróg, or Rock of the Sparrowhawks. It’s a particularly dangerous place for sheep, she said, as they tend to get trapped at the bottom of the sheer part and have to be rescued. Every field, every bend on the river and every prominent rock would have had its own name, enabling those who lived in the valley to know exactly what part was being referred to.
Nowadays, several families share the valley, grazing sheep and cattle in it and for the most part leaving them to their own devices. The grazing has kept the valley relatively clear – we saw little evidence of overgrowth of gorse or bracken and none of the rhododendron invasions that plague the Killarney National Park not so far away. One hesitates to use the word pristine nowadays, but the sense I have is of a remote place that hasn’t changed much in hundreds of years. Long may it remain so.
We drove home a circuitous route, up over the Priests Leap Road into Kerry and back over the Caha Pass into Cork. We were delighted to find Molly Gallivan’s open and serving tea and scones. There’s a tiny cottage attached, reconstructed in the style of the traditional Irish farmhouse and I was especially struck by this bedroom – it could have been in one of those tiny Cowlocks we passed by in the valley earlier.
West Cork is home to a great concentration of prehistoric stone circles. While all of them share certain characteristics, there is a clear division between those containing only five stones and the multiples stone circles that contain seven or more, such as the Derreenataggart stone circle on the Beara, sketched by Peter Clarke, above. This post is about the multiple stone circles – I am leaving the five stone circles until next time. If you haven’t yet read TheStone Circles of West Cork: An Introduction, you might like to do that now before reading further.
Although we love getting out in the field and visiting ancient monuments, such as this stone circle at Maughnaclea, we have to confess that the sun doesn’t always shine
Although this post covers some of the same ground as the Introduction, my aim here is to concentrate on the larger circles and show you what they actually look like on the ground*. An online search for ‘West Cork Stone Circles’ will bring you to many pages of information about Drombeg but precious little else. Drombeg is a marvellous site and its excavation yielded much-needed information about stone circles, but it’s only one site – the one with the signposts and car park.
How about this one, for example, at Cappanaboule – it’s a bit of a hike and there’s no car park – but what a place!
Multiple stone circles in West Cork all fall under the heading of recumbent or axial circles, in which two portal stones (usually the tallest in the circle) stand opposite a recumbent and the line that passes through the portals and over the recumbent is considered to be the axis of the circles. However, within this predominant design, there are variations in how the builders decided to construct their circles.
A closer look at the Cappanaboule stone circle: ten of the original thirteen stones are still there and there’s a boulder burial in the middle
The most noticeable variation, of course, is the size of the circle and the number of stones it contains, from seven to an estimated nineteen. We don’t know why the builders made these choices, although as with most construction, size can be equated with wealth: building a stone circle was an arduous undertaking necessitating the ability to commandeer a significant labour force. Perhaps also a larger circle with more stones permitted finer gradations of alignments, if this was the purpose of the circle, or more expansive ceremonials within the boundary of the circle.
This is Gorteanish stone circle on the Sheep’s Head, only discovered in the 1990s when the Sheep’s Head Way trail was being cut. It’s hard to see what’s here because it’s so overgrown but it probably included 11 stones, four of which are still standing and two possible boulder burials, one inside and one outside the circle
The portals are normally the tallest stones in the circle but occasionally they are also set radially, or edge-on, to give the impression of a natural entrance.
This is one of the two stone circles in the townland of Knocks. It illustrates well the portal stones being radially set and being the tallest stones in the circle. In my photograph you are looking across the recumbent to the portals and in Peter’s sketch you are doing the opposite
In only three cases an extra pair of stones helps to emphasise the entry point by creating a short passage. One example of this is Carrigagrenane, which is also one of the largest circles at nineteen stones.
Carrigagrenane stone circle has double portals, creating a funnel or passage into the circle. This site is very overgrown and hard to locate so a lot of bracken-bashing was necessary to get this shot. Amanda is standing between the two outer portals
Conversely, the recumbent or axial stone is normally the lowest stone in the circle and the broadest (since it is set with its long axis parallel to the ground) but even here variation occurs. The axial stone at Ardgroom Outward, for example, is a pillar stone. Indeed, it can sometimes be difficult to decide where the axis line of the circle runs, if stones have fallen or are missing.
Ardgroom Outward stone circle, on the Beara is spectacularly sited. The axial stone, along with all the others in the circle, is a pillar stone rather than a recumbent. Note also the large monolith outside the circle to the right. The natural view-lines are to the north
Monoliths (single standing stones or blocks set on the ground) are present at some sites, either inside or outside the circle (as at Ardgroom Outward, above). Where they are inside they are placed off-centre. Where they are outside, they can be close to the circle or some way off but visible from it. These are usually called outliers.
This is the second stone circle in the townland of Knocks, the more southerly of the two. My photograph illustrates the line of sight over the recumbent, across a slightly off-centre monolith, to a radially set portal. Peter’s sketch illustrates the whole circle
Quartz is a stone of choice for some of these monoliths but it is interesting that quartz is never in use as a circle orthostat.
The stone circle at Maulatanvally includes a large quartz conglomerate block within the circle. I was struck by how it was gleaming on a dull day
Standing stone pairs can also function as outliers to a multiple stone circle. At Dunbeacon this outlier pair is almost half a kilometre from the circle across the valley, but each is clearly visible from the other. Originally a third standing stone also stood within 50 metres of the standing stone pair, but it has now disappeared.
Dunbeacon stone circle, recently corralled inside a wooden fence. The natural view-line from this circle is to Mount Corrin to the east, rather than the south or west. The standing stone pair in Coolcoulaghta are located in front of the furthest house to the left in the photograph.
Another association is with boulder burials, sometimes found outside the circle, as in Bohonagh (see An Introduction) where the boulder burial capstone is quartz and contains cupmarks. At Ballyvacky (below) a boulder burial stands about 50 metres from the circle and a standing stone once stood beside it.
My photograph is taken from the Ballyvacky boulder burial, looking across to the stone circle. Peter’s sketch shows what is still standing – seven of the original nine stones. You can see that the remaining portal is radially set and that the recumbent is the largest stone in the circle
Boulder burials, as we have seen, are also found inside the circle: one of the most spectacular examples of this is at Breeny More (below) where a group of four boulder burial are set in a square within a large circle from which most of the stones are missing.
Finally, occasional stone circles will be surrounded by a fosse or shallow ditch. The most striking example is at Reenascreena, below.
Visiting stone circles, I am struck by features which appear to be similar at all or most of the sites. Many are situated on elevated sites with expansive views to the south and west. While this has been well documented by archaeologists, it’s one thing to read about it and yet another to visit several circles on one day and find yourself expecting a certain set of circumstances as you tune in to patterns in the sites themselves. What the orientation descriptions don’t mention, for example, is that the choice of location often features rising ground behind the circles which obscures the horizon to the north.
The rising ground behind Dunbeacon stone circle cuts off the view of Dunmanus Bay and concentrates the view-lines towards the east and south-east
Occasionally the higher ground obscuring the horizon is not to the north at all, but to the south or south-west – confounding our expectations that the obvious view-lines will be to the south and west. Cappanaboule is strikingly situated thus, as is Ardgroom Outward.
And then we have examples in fairly flat country with no really obvious view-lines. This can be complicated by surrounding forestry, as at Knockaneirk (above) where, if there was an obvious orientation over the recumbent it has long been hidden by tall tree.
Ardgroom Outward stone circle is dramatically silhouetted against the mountains of the Beara peninsula as you walk up the track towards it
Next time I will write about the five stone circles – there are as many of them as there are the multiple stone circles and while they share most of the same features they have their own special character.
*Most of these photographs (like the one of Breeny More, above) were taken last year or in previous year, and many of them in the company of Amanda (Holy Wells of Cork and Kerry) and Peter (Hikelines) Clarke. I am indebted to Peter for the sketches. Not being able to get out into the field to visit and photograph more circles has been frustrated this year by Covid19 travel restrictions, so I have decided to go ahead and use what I have, rather than wait to add to my collection.
Peter has done two long walks in England, sketching as he went along – the Cleveland Way and the Tabular Hills Way. People who know those routes will appreciate how he has captured landscape, villages and landmarks in his signature style. But I want to concentrate on his two West Cork routes – The Beara Way and The Sheep’s Head Way.
Several things mark these routes as different from the English ones: they seem wilder, more remote; archaeology is all over the place; the place names are unpronounceable; they’re not as organised (especially the Beara Way) for the walker so there are directional and accommodation challenges. However, they are as rugged and spectacular as any hiker could wish for.
The Beara is the largest of the West Cork Peninsulas and the farthest from population centres. Peter accomplished it in nine stages, spaced out between the end of May and the beginning of August, starting and ending in Glengarriff and travelling clockwise.
Some parts were very rough going and signage was not always reliable, but Peter takes it all in his, er, stride. He writes beautifully in a clear accessible style – here’s a sample from his first day:
I reach the ladder-stile that marks the start of a hard, steep climb up to 550 metres. The red line of the route looks impossibly steep on the map but on the ground I find a stony track that dog-legs its way up the contours to make the going a little gentler: nevertheless, my lungs and legs are soon in the red zone. I take shorter strides on the rough stony surface, the plodding drumbeat of my boots accompanied by the tip-tap rhythm of my walking poles. At each turn where I stop to look back, the small houses in the valley are even smaller, the distant hills begin to show on the horizon, catching patches of sunlight, and soon I can see above the nearby hills across to Bantry Bay, glassy calm with Whiddy Island casting long reflections in the waters.
He stops to sketch what catches his eye – occasionally doing a whole sketch, sometimes colouring it later, sometimes taking a photograph to sketch from when the hike is over. He includes technical details for those who like to know.
He detours to visit prehistoric and historic sites and often includes these in his sketches. Amanda makes an appearance now and then – she’s on pick-up or drop-off duty and is usually combining this with adventures chronicled in her own blog Holy Wells of Cork. (When I told you about the start of Holy Wells of Corkit was only a year and a half ago – she has now recorded over 200 wells!) She is along as they ride the cable car to Dursey Island but Peter strikes out on his own along the trail.
As I set out alone along the only road, I think about how the past seems somehow embedded in the landscape of places like this. Some might say there are ghosts here and I can understand why. A short detour brings me down to the ruined monastery and burial ground sitting just above the shore. It feels lost and forgotten, even in the sunshine.
I climb back up over soft springy grass onto the road which rises and falls around the smoothly rounded hills that make up the island. Purple foxgloves hang on the cliff edges; the peaks of roofless gable-ends rise from the patchwork of fields running down the lower slopes; sheep and cattle graze below and a kestrel hovers overhead. This road must have seen plenty of traffic at one time and there is even an old bus stop: whether real or not I don’t know.
The weather deteriorates as he traverses Beara – you can feel the discomfort of the sodden gear and the squelching mud and it’s a gut feeling of relief when he reaches colourful Eyeries and can dry out. But it finally improves and the next two days brings the compensations of stunning views and stone circles. The final leg back to Glengariff from Kenmare is largely along a busy road – less enjoyable and more arduous.
The Sheep’s Head Way is familar ground – for Peter and for me as a reader. Peter and Amanda (regular readers will remember) are the couple behind the guidebook Walking the Sheep’s Head Way – we highly recommend it for anyone contemplating walking on the Sheep’s Head. For Peter, then, this is a continuing of his long love affair with this wild and magnificent landscape. He knows it intimately, he’s walked every inch of it before, and he brings all that love of place to his sketches.
He’s adding more information now too – distances and links to further information as well as links to detailed route directions. Now is the time to sign up for the blog – it’s easy, just insert your email address in the box in the right margin – and follow along. He’s only done four stages, and there are many more to come.
His last post, at time of writing, was one of my favourite walks, encompassing the route I described in Sheep’s Head: Searching for Cornish Miners. Here’s the start of his walk:
I take the ‘Horseshoe Road’ which is more of a track than a road, and descend into the mist which is thick but too bright to be ‘fog’ perhaps. The filtered light brightens nearby colours and softens shadows and I think how it creates a type of liminality with a veil through which things can only be partially glimpsed.
This is one of those treats you can feel really good about. When the email comes in, telling you there’s a new post, just settle down with a cup of tea and immerse yourself in Hikelines. I have deliberately not captioned the images because I want you to see them for yourself! Now so, enough talk – head on over to Hikelines.
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Roaringwater Journal 