Cashel

Caherlehillan

The Iveragh is the largest of the Atlantic peninsulas of Ireland: it is, perhaps, also the most romantically named. In Irish it is Uíbh Ráthach – ‘descendants of Ráthach‘. But we don’t know who Ráthach might have been: a Gaelic chieftain, a notable family – ancient inhabitants lost even to legend? Certainly this terrain is amongst the wildest and most beautiful in this green island. Today we are focussing on just one Kerry townland which encompasses a deep vein of history stretching back to prehistoric times.

The townland of Caherlehillan is defined by mountains. To the north is Knocknadobar (header and above), to the east Mullaghnarakill, and to the south Caunoge. The Fertha River flows down from Coomacarrea and creates a long, fertile valley floor which opens to Valencia Harbour at Cahersiveen.

It would be reasonable to assume that the river valley would have supported communities in ancient times, and the recorded archaeology of the area confirms this. The earliest antiquities include a Bronze Age stone row and – possibly Neolithic – Rock Art, explored and recorded by Finola fifty years ago: an eager student travelling alone through the wildernesses on a borrowed Honda 50!

Upper picture – stone row in Caherlehillan townland; lower – Finola’s drawing of Rock Art made in 1973 for her UCC thesis. Note the cruciform motif at the southern end of this large sandstone boulder: it is probable that this carving dates from a later period, and may have indicated its use as a Mass Rock in penal times. However, the ‘Patriarchal Cross’ format is unusual in this context, and warrants further study. Since Finola travelled those boreens, many more examples of Rock Art have been revealed in the area and are now identified on the Sites and Monuments records. On our visit to Caherlehillan we searched the hillsides in vain for some of these more recently discovered panels (below).

This further representation of Rock Art (above), also recorded by Finola, lies on the borders of the townlands of Caherlehillan and Gortnagulla: the motifs are quite unusual.

The central feature of Caherlehillan is the Caher (above), which gives the townland its name. The suffix ‘lehillan’ is probably from the Irish Leith-Uilleann, meaning half-angle, or elbow. There is a sharp bend in the Fertha River below the settlement, and it is most likely that this natural feature gave rise to the nomenclature. A Caher (Irish Cathair) is a stone fort, and is distinguished from a typical earthen rath, or ring-fort, by its size and construction. Forts, whether stone or earthen, were the dwelling places and shelters of people who lived in the first millennium in Ireland. Generally, stone-built forts were larger than earthen examples and are likely to have been inhabited by higher status families or communities. They would have been impressive structures and good views over the surrounding landscape was a requisite. Interestingly, the word Cathair is also given the meaning ‘city’ – ‘monastic city and settlement’ – and ‘Paradise’ (Teannglann). All of these could be relevant, as close to this Caher is an early ecclesiastical settlement.

This picture shows the spectacular setting of the Caher; the previous views show the extent of the enclosing stonework. Today it is a desolate place: many of the walls have been partially dismantled for use elsewhere, and the only close habitation is a single farm dwelling just below the fort. In this remote yet beautiful site it is hard to imagine the activity that was focussed here a thousand years ago.

Just to the west of the lone farmhouse is a small enclosure, bounded by stone walls. It would be easy to overlook this, but for one feature which stands out (above). It catches the eye because it is so unusual: a square box structure with stone sides and corner posts, and two upright engraved cross-slabs facing down the valley. Quartz rocks form a raised bed within the square. Around this ‘box’ are a number of low, unshaped stones set in the ground. This was long thought to have been just a children’s burial ground – a Ciilín or Ceallúnach, but we now know that this was a later use. Between 1994 and 2004 the site was substantially investigated and excavated by students from University College Cork’s Department of Archaeology under the direction of John Sheehan, with remarkable results.

. . . Recent excavations at the early medieval ecclesiastical site at Caherlehillan, Co Kerry, have resulted in the discovery of important information on its initial development and structure. The ritual core of the site, consisting of a church, cemetery and shrine (which probably originated as a ‘special’ or founder’s grave), dates to what is probably the formative phase of Christianity in the south-west of Ireland. The picture emerges of a site that was conceived and built as a coherent entity in accordance with a clear conceptual template . . .

John Sheehan, A Peacock’s Tail: Excavations at Caherlehillan, Ivereagh, 2009

These two illustrations are from the Sheehan / UCC Excavation summary. The photograph is a good representation of the two upright cross-slabs, while the illustration shows two fragments which were found during excavation. Both show the same motif displayed on the smaller slab, yet each representation is to a different scale. This motif therefore occurs three times at this site.

This is the plan that was made at the commencement of excavation, showing the ecclesiastical site at Caherlehillan. The south-eastern boundary is a built-up stone retaining wall (shown on the photograph below), and the indicated embankment above the later roadway implies that this site was originally circular in form (courtesy John Sheehan). Carbon dating of excavated materials suggest a date of mid-5th to early 6th centuries for the earliest activity on the site, while activity appears to have ceased beyond the 8th century. Most importantly, the excavations revealed – to the north-east of the ‘shrine’ – the foundations of a timber church dating from the 5th century – possibly the earliest church remains ever found in Ireland.

The photograph above is from Church Island on Lough Currane, Co Kerry, a site which we visited recently. It shows the shrine of Saint Fionán Cam, who was the founder of that ecclesiastical settlement. The island foundation was set up in the sixth century, and the name of the holy man and his exploits are recorded for us to observe today. Sheehan suggests that the ‘box’ at the Caherlehillan site is also a founder’s shrine, but we have no record of who this ‘saint’ or holy man was. Four hundred years of occupation of the site have, apparently, left him without a name, either through inscription, implication or oral tradition.

The upper picture shows a detail of the carving on the smaller cross slab at Caherlehillan. Sheehan (and others) suggest that the bird representation is in fact a peacock, which features frequently in early Christian art. This is because the wonderful plumage of the bird is entirely renewed every year, through moulting, and this symbolizes the underlying Christian theme of death and resurrection. The relief carving (above) from Northern Italy is dated to the 8th century and shows two confronted peacocks, ” . . .symbols of paradise and immortality in early Christian and Byzantine art . . . “. Sheehan in fact goes further, suggesting that the symbols on the shrine stones at Caherlehillan show a direct link with early Christian influences from the Mediterranean, something that is borne out by ceramic fragments also recovered from his excavations. These are of of ‘Bii type’, a form of pottery of north-eastern Mediterranean origin that may be firmly dated to the period between the late 5th and mid-6th centuries.

So there we have it: a small, remote settlement in a wild Kerry mountainside that has given up its ancient secrets to us. Dwellers there left us enigmatic Rock Art, possibly 5,000 years ago. Their descendants populated the fertile valley, farming the land and building here a prestigious stone fort, while nearby – and contemporary with that fort – was established perhaps the very earliest Christian foundation in Ireland! Today the place is sparse and rugged but, in keeping with Ireland’s spirit, breathing with an almost remembered past.

The researches and writings of John Sheehan, lecturer in Archaeology at University College Cork have been invaluable in formulating this post.

Cormac’s Chapel: The Jewel in the Crown (Part 1)

Cormac’s Chapel on the hill of Cashel is the jewel in the crown of Irish Romanesque architecture. It also allows us to trace the influences and development of the Irish Romanesque style both to other examples inside Ireland and to models outside of Ireland. Now that the church has been cured of its chronic leakage problems and the scaffolding has been taken down, we can finally look at this wonderful building in its entirety. In doing so I rely heavily on the work of Prof Tadhg O’Keefe.*

On a walking tour of Bavaria a couple of years ago we visited this church, which turns out to have been connected with Cormac’s Chapel in a surprising way. This incredible portal is completely enclosed by a glass frame to protect it from the weather

We know from historical records exactly when Cormac’s Chapel was started (1127) and when it was consecrated (1134). This means that it was not the high point (that is, the latest and most elaborate development) of Irish Romanesque, but in fact quite early in the sequence of buildings that constitute the corpus of Irish Romanesque architecture. We can look back to the early churches we examined in Irish Romanesque – an Introduction for antecedents, but in many ways this is not a ‘typical’ Irish Romanesque structure. It is, in fact, more reliant for its influences on Anglo-Norman churches in England and Wales, and on the important ecclesiastical links between Cashel and modern-day Germany. O’Keefe puts it this way:

This is the one building of that era in Ireland which must surely belong in the European canon of great Romanesque architectural essays; with a floor area less than the size of a tennis court it is also one of the smallest.

With the scaffolding finally removed, we can see the full extent of the chapel

Who was Cormac? Cormac Mac Cárrthaig (McCarthy) was King of Munster from 1123 to 1127, when he was deposed and retired to be a monk in Lismore with St Malachy (the man credited with reforming Irish monasticism and inviting in the Cistercians). His throne was restored to him within a few months and in gratitude he commissioned a new chapel to be built on the Rock. While the Rock of Cashel had been gifted to the church previously, the chapel was probably intended to serve the purpose of a royal inauguration site, thus enhancing and securing Cormac’s power. It took some time to build – it was consecrated seven years later.

In this photograph, note particularly the high pitched roof and the tiny windows that are the only means of letting light in to the rooms above the chancel and above the nave. Note also how the later gothic cathedral impinges on the much smaller chapel

Let’s start on the outside. This is a nave and chancel church, with opposing doors on the north and south sides, twin square towers, steeply pitched stone roof, projecting altar bay, and extensive string coursing and blind arcading on the exterior walls. The pitched stone roof appears to be a typically Irish feature – similar examples have survived intact in St Kevin’s Kitchen in Glendalough, St Flannan’s Oratory in Killaloe, and in St Colmcille’s House in Kells (see Robert’s post A Medieval Feast), while we saw vestiges in Kilmalkedar a few months ago. In fact, the roof accommodates a second story, accessed via a stairway within the church. You can see the tiny round-headed windows that give light to this space on the wall above the chancel, and there are also rectangular windows right at the bottom on the roof where it meets the wall of the nave. It must have been an uncomfortable room, dark and damp, and it is hard to imagine it being used for daily activities (such as a Scriptorium, as the Kells room was traditionally thought to have been) so it has been suggested that it was a sacristy.

St Flannan’s Oratory in Killaloe, Co Clare. As in Cormac’s Chapel, the steeply pitched gable accommodated a room above the chancel, in this case lit by a single window in the end wall

But that pitched roof is where the older Irish influences stop – for the rest of the building we must look elsewhere.

Intriguing carvings on the portal of the Regensburg church

The two square towers are particularly interesting and have few parallels in Ireland. In fact, they are based on a church we happen to have visited two years ago in Regensburg (previously called Ratisbon) in Bavaria. Upon his restoration as King of Munster, Cormac received a visit from two Ratisbon monks, Isaac and Gervasius, accompanied by a carpenter (Conrad) and one other man.

Detail from the St Albert of Cashel window by Harry Clarke in the Honan Chapel, at University College, Cork: Albert preaching to the (red-haired) people of Ratisbon

The first evangelising monk from Cashel to establish links with Ratisbon had been St Albert, way back in the 700s and there had been strong connections ever since. The church, St James, in Regensburg, is called the Scots Church or Schottenkirche (Schotte was the term used for Irish) and while it has been altered over the centuries, the Romanesque core remains, along with the two flanking towers and a magnificent doorway in the north wall.

Conrad the Carpenter and his sidekick may well have put to use the knowledge they acquired building the Schottenkirche St Jakob in designing the two square towers at Cormac’s Chapel.

This photograph illustrates the altar projection on the east end of the chancel, as well as the two towers. Note the conical cap on the north tower, as in the Regensburg example

Opposing doors in the north and south walls are almost  unknown from older Irish contexts, as it  was customary to enter through the west end (opposite end to the altar). We saw opposing doors in Liathmore but O’Keefe feels they may be a bi-product of later reconstruction. There are reports of a  two-door church of St Brigid in Kildare, and such designs…

were presumably designed to accommodate different types of procession, sometimes simultaneously: royal and episcopal parties certainly entered through the large portal on the north side, while clerical concelebrants and choristers presumably entered through the smaller portal in the south wall.

And wonderful doors they are! (Look back at Irish Romanesque 2 – Doorways for more about doors in general.) The south door is now the main entrance for visitors but in fact is relatively modest with only two orders and a timpanum depicting a animal, probably a lion. The archivolts are chevroned but weathering has damaged much of the other carvings.

The cathedral wall cuts off part of this doorway, damaging the door and making photography difficult. This is a small open triangular space between the cathedral wall and the north door

The north door is larger and more elaborate, although it is incomplete, as the later gothic cathedral was built up against this section of the chapel. Above the door is a triangular pediment, decorated with vertical and horizontal chevroned lines and with rosettes.

From Irish Pictures Drawn with Pen and Pencil, Richard Lovett 1888

The tympanum has a curious decoration – it’s a centaur, of all things, shown hunting a large lion with a bow and arrow. This is not unknown in Romanesque carvings, which often feature animals from the medieval bestiary, but unusual enough.

As for the rest of the chapel, Prof O’Keefe points to the most likely influence being the Anglo-Norman churches of England and Wales, which provide exact parallels for many of the features, external and internal, that can be observed at Cormac’s Chapel. One feature he points to, for example, is the shallow projection, lit by lateral windows, at the far east end of the church – functioning as an extension of the chancel to contain the altar. Indeed, muses O’Keefe, as he ponders the particular mixture of Irish and non-Irish features visible in this building;

Walking around Cormac’s Chapel, outside and inside, one instantly recognizes that it has affinities in Britain. The blind arcading and the chevrons can be paralleled effortlessly in literally hundreds of English Romanesque contexts, from south Wales to East Anglia, and from Exeter to Dundee (Fig. 78). Moreover, their execution speaks not of Gaelic-Irish craftsmen who have learned these forms and how to carve them but of actual English Romanesque craftsmen in Cashel in the late 1120s and early 1130s. We cannot prove this, of course, but later Romanesque work in Ireland looks sufficiently different for us to be very confident that Anglo-Norman hands recreating an English Romanesque repertoire shaped large parts of Cormac’s Chapel.

Blind arcading, string courses, and carved roof corbels (see below) enliven the outside of the chapel. The two small windows in the roof allow light to the room above the nave

Next week we will go inside Cormac’s Chapel and discover yet more treasures from the 12th century. See you back here then.

*Prof O’Keefe’s book  is now out of print although second-hand copies can be found. I relied heavily on his manuscript, Romanesque Ireland: Architecture and Ideology in the Twelfth Century, which he has generously uploaded to Academia.