In my recent posts I have set out a brief history of how the new State became electrified – and how this affected the urban and rural ways of life in Ireland. An important part of the story was the building of the hydro electric power station at Ardnacrusha, on the River Shannon, between 1925 and 1929. That’s the original control room, above, unaltered since construction – there’s not a screen in sight! Most of the works of the station are now handled elsewhere using screens and keyboards rather than dials and switches. This site became the nerve centre for the electrification of Ireland and the National Grid was established in tandem with the project.
This selfie shows Finola and I on a visit to Ardnacrusha last week. (If you want to go yourself you have to book in advance). We had a great time! And I’ll be reporting back on that trip in due course. But first I want to take you back in time – more than a thousand years . . .
Here’s the River Shannon today, just north of the power station. There’s a big head of water there, and the river had to be dammed and flooded to maximise the feed to the turbines. The significantly raised water level had consequences.
The aerial view, above, shows the river today with its elevated water level. In the pic you can see the ‘Site of Friar’s Island’ indicated: before 1930 there was an island there, on which were some noted relics, including the Oratory of St Molua of Kyle (also known as St Lua), who died in the year 608. His feast is celebrated on August 4th. It’s said that crowds used to assemble there on that day, most of them wading across the water to get to the island. This description of the saint is from the Schools Folklore Collection (informant Tom Seymour, aged 60, Cloncully Co Laois):
. . . We don’t know where he belongs. Some say he belongs to Killaloe. He had his monastery in Kyle. Near the monastery he had a big stone where he used to pray. There are two big holes where he laid his elbows, and two more where the tears fell. In Ballaghmore there is a trough laid up on a stone. It is always half-full of St Molua’s water. The hottest day in the summer the well is always half-full of water. When he died the people of Killaloe wanted to bury him in Killaloe and the people of Kyle wanted to bury him in Kyle. They made two coffins, one went to Kyle and the other to Killaloe. He had another monastery in Offaly . . .
Schools Folklore Collection
In this extract from the early OS 6″ map (above) you can see that the island was quite substantial. The pilgrimage involved visiting a holy well and St Lua’s Oratory. The small church was by tradition built by the saint, although it seems likely to date from the ninth or tenth centuries.
St Lua’s Oratory – Eighteenth Century water colour – Royal Irish Academy. The figures are somewhat out of scale. Below is a photograph of the Romanesque structure taken on the island in the 1920s.
. . . The nave walls are constructed with uncoursed cyclopean sandstone masonry while the chancel walls are constructed with roughly squared stones of smaller size. The chancel has a single-light round-headed E window with stepped sill-stone and unusual flat-headed doorway in the S wall. The round-headed chancel arch has curious jamb-stones which are not flush with the chancel arch and project inwards. The triangular-shaped chancel roof is bonded with lime mortar and is well preserved. The nave walls are poorly preserved and only survive several courses high with a trabeate doorway in the W wall. Excavations at Friar’s Island prior to the removal of the church revealed that the church was constructed on a stone platform enclosed by a possible cashel with a revetment wall of unknown purpose. A second stone platform (dims. 22ft (6.71m) N-S; 50ft (15.25m) E-W) was located to the S of the church and eleven skeletons were uncovered under or close to the foundations of the N wall of the church (Macalister 1929, 16-24) . . .
National Monuments Service description
As the plan to establish the new power station progressed, it became obvious that the level of the river below Killaloe would have to be raised significantly in order to maximise the water power turning the turbines to be installed: some five meters, in fact. The consequence for Friar’s Island were that it would be flooded, and the Oratory would be lost.
Considerable debate ensued, the main factions being archaeologists, engineers, and the Catholic Church. Politically, the efficient functioning of the new power station was paramount in order to show the State and the world that Ireland was an entity to be reckoned with. At the same time, the archaeologists were keen to project that the independent country recognised and championed its very rich ancient heritage, and would therefore go out of its way to preserve all surviving artefacts. The Catholic Church was anxious to show allegiance to all aspects of progress in the State, while noting that it was also the fundamental root of the unique Irish culture that led to the historical founding of sites such as St Lua’s Oratory. I was fortunate to be given access to a paper by Niamh NicGhabhann of the University of Limerick: Medieval Ireland and the Shannon Hydro-Electric Scheme: reconstructing the past in independent Ireland. Here’s an abstract:
. . . This essay considers the position of Irish medieval buildings in the early years of the twentieth century. Focusing on the treatment of the oratory of St Lua at Killaloe, it examines the ways in which the ruins of the medieval past were used to signify a range of political, religious and cultural ideas and attitudes. The rising water levels following the Shannon Scheme works (begun in 1925) meant that this stone oratory was moved from its original position on Friar’s Island to the grounds of St Flannan’s Roman Catholic Church in 1929. The resulting paper trail reflects the complex processes of decision-making within a civil service in transition as the new Irish Free State calibrated its position with regard to the past and the treatment of medieval ruins throughout the countryside. The case study of St Lua’s oratory is considered here in the context of the nineteenth-century tradition of scholarship on medieval buildings, the development of the idea of a national Irish architecture during this period, and the impact of this tradition on subsequent engagement with the buildings of the medieval past . . .
Niamh NicGhabhann
IrIsh studIes revIew, 2017 vOL 25 NO. 4
Above – a surviving photograph of St Lua’s Oratory being disassembled in 1929. The various debates had produced three alternative solutions to the dilemma of the impending inundation of Friar’s Island:
1 – Allow the island and the ruins to vanish below the flood: by far the cheapest course of action.
2 – Build a new concrete platform (effectively a new ‘island’) above the level of the flood water, and transfer the remains of the building to this.
. . . The RSAI officially responded in support of the second proposed scheme of work, involving the elevation of the building and the construction of a concrete pier. They suggested one amendment to the plan, that a ring of grass be added around the building to give the concrete plinth the appearance of an island. Given that both the RSAI and the OPW were in favour of the second scheme as the most appropriate and cost-effective course of action, the fact that the oratory was eventually moved and transported some distance from the site, however, reflects competing values, as well as several structural problems that emerged in the second scheme as proposed. As works progressed, it became clear that the elevated island site would be eventually undermined by the flow of the river, making this process untenable . . .
Niamh NicGhabhann
IrIsh studIes revIew, 2017 vOL 25 NO. 44
3 – The Scheme that was eventually adopted involved dismantling the Oratory and re-assembling it as faithfully as possible, on a suitable mainland site. Initially the suggested site was on the Clare bank of the Shannon, but the ground conditions were not suitable for a permanent structure.
. . . A further plan for relocation was also progressed, which involved moving the ruin into the town of Killaloe, and locating it beside the later and larger oratory of St. Flannan, and the medieval cathedral of St Flannan. These plans were at quite an advanced stage by mid – 1929, with several drawings and maps produced by Leask’s office for the purpose. However, while the preservation process was certainly hampered by these structural issues, ideological concerns also had a direct impact on the treatment of the oratory . . . The intervention of Bishop Fogarty was also noted on 13 July 1929, when the Limerick Leader reported that “the safeguarding of such a venerable relic of primitive Christian architecture is due to the timely intervention of Dr Fogarty, Bishop of Killaloe, who put the matter before the Government”. (Limerick Leader, 13 July 1929) . The use of the word “relic” as opposed to “ruin” is significant here, reflecting an interpretation of the site as part of a tradition of faith, rather than of architectural or antiquarian interest . . .
NIAMH NICGHABHANN
IRISH STUDIES REVIEW, 2017 VOL 25 NO. 44
In this photograph of the Oratory as it stands today in the church grounds at Killaloe, it is perhaps worth wryly commenting that we see a true piece of early medieval architecture behind the screen of ‘pseudo’ high crosses. We have a good record of how the remains were dismantled and accurately re-assembled: this was written by the archaeologist H G Leask MRIA in 1930:
. . . In order that the rebuilding should be, as far as was possible, an accurate one, it was necessary to adopt a system of marking the stonework by which the original stones should occupy their original positions when reassemble. The stones being very varied in size and irregular in shape, and laid uncured, no system of numbering such as could easily be applied to squared ashlar was admissible. To the Clerk of Works in charge, Mr C J Dowdall, must be given the credit for the scheme finally decided upon. This consisted in marking with paint of different colours a series of level lines at two feet vertical intervals all round the exterior and interior wall faces. These lines were crossed again by a series of vertical lines at the same intervals but of one distinctive colour for each wall face inside and out. Where the squares formed by this grid of paint enclosed, unmarked, a number of small stones, diagonal lines were added to each square to ensure that every stone showed the same marking. A complete series of elevational photographs of each wall face was taken and careful drawings were also made with the coloured guide lines indicated upon them. On the large plot of ground on the opposite side of the river kindly lent by Major Lefroy, above future water level, timber guide planks were laid down as a frame to each wall and gable face. On the timber frames the coloured guide lines were indicated and the stones when transported were laid down face upwards, in sand, in correct relation with the coloured marks. Each wall, of course, was divided in two vertically along its length and “displayed”. Important quoin, jamb, and arch stones were numbered in colour in regular order. The transport over the Shannon was carried out by means of a specially built barge and a rope stretched from shore to shore, the workmen simply “handing” the boat across by this means. An inclined trackway with truck and winch was erected by Messrs Siemens Bau Union and two small temporary jetties by direct labour. The Most Reverend Dr Fogarty, Bishop of Killaloe, vested a site in the Church enclosure on the summit of the hill in Killaloe town, and the building has been erected there and is now (May, 1930) approaching completion. (Note: the work of re-erection was finally completed in July, 1930) . . .
The Church of St Lua, or Molua, Friar’s Island, Co Tipperary, Near Killaloe
Further Notes – H G Leask
13 May 1930
A couple of afterthoughts to finish off with: a letter from Canon Clancy to Leask, dated 14 October 1930, asked whether a gate could be installed, as it is “liable to be desecrated by boys using it as a urinal, in fact, some boys have already been using it”. And a contemporary cutting from the Nenagh Guardian noted that . . . works cost thousands of pounds are being misused on a “folly” in demolishing St Lua’s Chapel and hiding it in a yard when they could have lifted it above the waters and put a strong light in it that would have illuminated the whole country round, and made it one of the sights of the place . . .
I am grateful to Niamh NicGhabhann for allowing me access to her excellent paper on the tensions surrounding the proposals for the Oratory remains. Further information on the Electrification of Ireland can be found in these posts: