The Book of Lismore

St. Brandanus: A 14th Century Graphic Novel. Part 2

There are several versions of the Brendan story (that’s a Harry Clarke Brendan, above, from Tullamore), and some of the stories in one version might not be present in another. This particular version is told in a series of illustrations, each one captioned in what Biedermann calls “faulty monastic Latin.” It is contained in a much larger work, the Krumauer Bilder-Codex (or Illustrated Codex), and occurs at the end after many other stories of saints. A Codex, by the way, is a book, rather than a scroll. In the 14th century, vellum was used as the main writing material. The drawings are line drawings in pen and ink. They are simple, but in Biedermann’s opinion ‘joyful.’ I agree. Here’s one of the stories.

While they were walking on the island with Saint Brendan, a certain young man met them, filled with the radiance of the sun.

And that young man boarded the little ship with them and vanished from their sight.

I love the way you see only his legs disappearing up into the clouds.  St Brendan, although happy to see the radiant youth in the first illustration, is looking a little grumpy in this one. “What did we do wrong, that he left us”, I can hear him say. You may note, by the way, that in some illustrations the monks are depicted in a curved shape, like Brendan in the first line drawing above. This convention, known as the S-curve, is also seen in medieval stained glass windows, such as this one from the Exeter Museum.

Here’s another one, from St Helen’s Church in York. This S-curve was a way of introducing some sense of movement into a figure of a saint or monk, and was a typically gothic element, perhaps an attempt to make the figure less rigid.

The illustrations are laid out on facing pages, so you read top left, top right, bottom left, bottom right. Although the Brendan story has four illustrations per two-page spread, most of the stories in the Krumauer Bildercodex have six, or occupy three horizontal spaces instead of two. Here’s an image of a typical lay-out, although I don’t know what story is being told in it.

At some point there is a need for a new boat. No problem – Brendan sticks his staff in the ground and immediately a tree springs up. The monks set to work on it and in no time have carved out a boat.

In the next illustration they are at sea and raising a sail. Aha – I hear you cry, but now there are only three of them. And what kind of sail is that? And also – surely they were in an Irish curragh – what about all the hides? Alas – the Codex provides no answers to our urgent questions, although the story-teller who used the illustrations as he narrated to an eager audience may have done all that. We don’t know who commissioned the Krumauer Bildercodex, although since a production like this was time-consuming and expensive, it may have been a noble patron or a monastery. 

One of the most famous of the Brendan stories is that of the giant fish, sometimes called Jasconius, and often referred to as a whale. 

The caption reads: Here they found an island which stood upon a fish, and they hung a pot over a great fire, wanting to boil a sheep, and the fire began to burn the fish, and the fish moved the island. 

Here is Whitley Stokes’ translation of the story from the Book of Lismore

Now after the Easter had come the great sea-beast raised his shoulder on high over the storm and over the wave-voice of the sea, so that it was level, firm land, like a field equally smooth, equally high. And they go forth upon that land and there they celebrate the Easter, even one day and two nights.

After they had gone on board their vessels, the whale straightway plunged under the sea. And it was in that wise they used to celebrate the Easter, to the end of seven years, on the back of the whale, as Cundedan said :

Brenainn loved lasting devotion

According to synod and company :

Seven years on the back of the whale :

Hard was the rule of devotion.

For when the Easter of every year was at hand the whale would heave up his back, so that it was dry and solid land.

Since this is one of the most celebrated of the Brendan legends, it is not surprising that it is the story we see most often depicted in stained glass windows. Above is a beauty by Ethel Rhind of An Túr Gloine, in St Brendan’s College in Killarney. And of course, below, one by George Walsh, this one from St Brendan’s Church, the Glen, in Cork.

I will conclude this post with five illustrations for the story of the Golden Bridle, called the Silver Bit in the account I am using. This version is from the esteemed Canon O’Hanlon, (below) from his Life of St Brendan, in Volume 5 of his Lives of the Irish Saints (available online at https://archive.org/).

It is obvious, since the illustrations track so closely, that O’Hanlon was using the same translation as the Bilder-Codex. But I should warn you that in his translation the demon is cast in the form of a black child, an ‘Ethiop,’ as it is in other versions too. In the Codex it is simply referred to as a demon and depicted as a horned beast with a tail.

But, while they slept, Brendan saw a child, black as an Ethiop, holding a bit, and playing before the unfortunate brother, in whose eyes he made it glitter. The saint arose, and he passed that night in prayer till day. When morning dawned, the monks rose as usual, to give praise to the Almighty, and afterwards to regain their ship. Once more, the table was found furnished, as on the day preceding; and thus, for three days and for three nights, the Lord prepared food for his servants. There, too, for three whole days, by the Divine will, they rested on that isle. 

Then they returned to their ship, when Brendan said: ” See, brethren, doth not one of you carry off something from here?” “God forbid,” they replied, “that a robbery should dishonour our voyage.” “Then,” said St. Brendan, “behold, our brother, whom I warned yestereve, has now in his robe a silver bit, that the devil gave him this night.” The brother instantly flung that bit en the ground. . .


. . . and fell at the feet of the man of God, crying: “Father, I have sinned: pardon! pray for the salvation of my soul.” And, at the same moment, all fell down to pray for their brother’s salvation. 

Rising up, they saw the wretched Ethiop escape from the guilty man’s bosom, howling and crying : “Why drive me, O man of God, from my abode, where for seven years I have dwelt, and thus expel me from my inheritance. Brendan immediately turned to the brother, and said: “Receive promptly the Body and Blood of Christ, for thy soul is about t leave thy body, and this is the place of thy burial. But, thy brother, who came with you from the monastery, shall find his place of sepulture in hell.” Whereupon, that penitent monk received Holy Eucharist . . .

. . . and his soul departed; but, it was received by Angels, in the sight of the other monks. His body was then buried. Also, St. Brendan had ordered the expulsed demon, in God’s name, to hurt no person, until the Day of General Judgment.

There’s more of course, and I am undecided whether to continue next time or come back to it later. I’ll sleep on it, and dream of the Land of Promise and of picnicking on the back of a whale.

Part 1 is here.

St. Brandanus: A 14th Century Graphic Novel. Part 1

I am fond of telling people (because I read it somewhere) that the Voyage of St Brendan the Navigator was a “medieval best seller.” But I have just acquired a book (above) that made me look more closely at that claim. And yes, it’s a true statement, and my book is part of a sprawling tradition of stories about our own beloved St Brendan, that were written across medieval Europe in many languages over several centuries.

This statue of Brendan dominates the town of Bantry. It’s by Ian and Imogen Stuart

I’m mainly illustrating this post with images of St Brendan in stained glass or other art forms. Since he’s one of our favourite Irish saints here, this isn’t hard. But the next post will be illustrated by images from the book, St Brandanus: Der Irische Odysseus. This post is mainly background about St Brendan and his legendary journey.

Willy Earley’s Brendan, St Brendan’s College, Killarney

Brendan’s Navigatio is perhaps best understood as one manifestation of the deep well of mythology that many of our stories have come from. St Brendan sets out from Ireland with several companions (the number changes from version to version) and journeys over the sea for several years. Along the way he encounters wonderful islands, strange creatures, demons and whales, colonies of feathered men and beautiful women. Many miracles keep him and his companions alive and moving onwards towards the Land of Promise.

This window by Ethel Rhind of An Túr Gloine is also in St Brendan’s College in Killarney

This great Irish tradition of seafaring pilgrimage is called Immram and is part of a wider-world mythological treasury that includes Sinbad the Sailor and Odysseus, as well as some other Irish saints. Brendan’s tale is based on a pre-Christian legend called Immram Brain (the full text of which can be read here). Here’s a good summary, courtesy of (unlikely as it seems) the University of Texas in Austin.

The text relates how a mysterious woman appearing in the fort of the protagonist, Bran son of Febal, tells him about a magic apple-tree on the island of Emain Ablach, a terrestrial paradise far away to the west of Ireland and abode of the sea-god Manannán mac Lir, which she describes as a place Without sorrow, without grief, without death, without any sickness, without debility from wounds.

Subsequently, Bran sets out to find this island with three times nine companions: on their way they encounter the sea-god, who directs them to an island inhabited by laughing people, after which they reach a different island inhabited exclusively by women. There, Bran and his retinue spend many blissful years, not noticing the passing of time. When finally Nechtan, one of Bran’s companions, is overcome by homesickness, they decide to return to Ireland but are warned by the queen of the island not to set foot on Irish soil. Upon their arrival, Nechtan disregards the warning and immediately crumbles to dust, as they had spent so many years on the magic island that they were well past their dying age; Bran on the contrary remains on the boat and, after telling their adventures to some onlookers on the shore, sets out again for new adventures.

Readers who are familiar with Irish mythology will immediately recognise the similarity of Nechtan’s story to that of the famed warrior Oisín, who goes to live with the beautiful Niamh of the Golden Hair in TIr na nÓg (the Land of Youth), and to whom the same fate befalls when he returns to Ireland. 

The muscular statue of a mature Brendan in Fenit, Co Kerry, which is the work of Tadgh O’Donoghue. Below is another image of this wonderful work

But to get back to Brendan – the story of his voyage became the principle Immram of the Middle Ages. Originally written in Latin as early as the 9th century, by the 12th century, it was one of the most popular medieval legends, with versions in many languages: French, Italian, English, Dutch, German, Irish, Welsh, and more. In fact, more than a hundred manuscript versions survive. That does not include the Life of Brendan from the Book of Lismore, compiled in the 1480s, and wonderfully translated by Whitley Stokes, even though that Life contains the voyage within it.

Just to give you a flavour of Stokes’ language, here a little extract from the Life:

So Brenainn, son of Finnlug, sailed then over the wave-voice of the strong-maned sea, and over the storm of the green-sided waves, and over the mouths of the marvellous, awful, bitter ocean, where they saw the multitude of the furious red-mouthed monsters, with abundance of the great sea-whales. And they found beautiful marvellous islands, and yet they tarried not therein.

Brendan and his foster-mother, St Ita. In Killorglin, by George Stephen Walsh

The thing about all these manuscript versions of Brendan’s Navigatio is that none except a couple is illustrated. My recent acquisition (thank you, Innana Rare Books!) is a book about one of only two fully illustrated versions, although isolated illustrations crop up here and there. The book was published in 1980 and is a work of scholarship by Hans Biedermann. Biedermann was a highly respected Austrian academic and an expert on symbolism and mythology. A professor at the University of Graz, he died in 1990, aged only 60. This is the only photograph of him I have been able to find.

This means, of course, that the book is in German, and no English translation exists. I turned to my favourite AI tool, Perplexity, to help me with the translations and it provided me with a page-by-page summary. 

This window is in KIllorglin and is by James Cox. It emphasises the scholarly monk in the main panel, leaving the seafarer to the predella

A digression – I am as concerned as you all are about the use and mis-use of AI. For the purpose of this project I used Perplexity as an AI-powered search engine, translator and research assistant, asking it to fact-check items for me, and to dig deeper into sources and references. Because the book is in German, and some of the sources I consulted are in European libraries, I couldn’t have done it without this kind of help. Perplexity also ‘fixed up’ the photograph of Hans Biedermann above, from the tiny fuzzy image which was all I could find online. The writing, however, is all my own – don’t worry, none of this was written by a chatbot.

A detail from a George Walsh window

I am also painfully aware that I am many words in and I haven’t actually shown you what the book is all about. It contains facsimile reproductions of 62 plates from the Krumauer Bildercodex, Codex 370, which is a manuscript kept at the Austrian National Library. The plates illustrate the voyage of St Brendan. There is a minimum of text, in the form of captions in Latin in Gothic script. It is, in essence a graphic novel – and it dates to 1360!

Caption reads: Here the holy abbot Brendan, serving God and the blessed Mary with all his strength, had under him nearly three thousand monks

Next week we will get into the illustrations and look at what may have been the origins and the purpose of the manuscript. They are all pen and ink line drawings – above and below is a foretaste.

Caption reads: Here they set out upon the sea, sailing, and came to an island.

Part 2 is here

St Brigid: Dove Among Birds, Vine Among Trees, Sun Among Stars

Starting next year, we’ve been given a new National Holiday! It falls on Feb 1, which is celebrated as St Brigid’s Day in Ireland. (Also Imbolc but that’s another story.) Although in my far-off youth I had a devotion to St Brigid and took her name as my Confirmation Name (is this just a Catholic thing?) I realised I knew very little about Brigid herself. So I set out to do some digging, using my own photographs of her image in stained glass to illustrate. That’s Harry Clarke’s take on Brigid above, from the Honan Chapel in Cork, and another one of his below, from Castletownshend.

Note the lamp, which is one of her attributes, since she is associated with a perpetual fire that miraculously never went out. Given this is Harry Clarke, the lamp looks suspiciously like something from the Arabian Nights.

For the life of Brigid, although there are many, many versions, I have turned to two sources. The primary source is The Life of Saint Brigit by Cogitosus*. Almost unbelievably, this Life dates from about 650 and is written in Hiberno-Latin. Cogitosus may have been a monk in Kildare, steeped in the cult of Brigid. Part of this cult was to claim the highest status for Kildare of all the Irish monastic settlements and therefore the Primacy over all Ireland – a claim that was eventually won by Armagh, which trumped Kildare by its appropriation of St Patrick. Cogitosus’s story is told in the form of 32 miracles, each of which leads us through Brigid’s life. 

Instead of an image of the saint, this window by George Walsh focusses on the Brigid’s Cross, another of her attributes, based on a story where she picked up rushes from the floor and wove them into a cross which healed a dying man. We like to make them every St Brigid’s Day and then hang them in the house to prevent damage by fire

My second source is the Life of Brigit from the Book of Lismore**, translated by Whitley Stokes. I love Stokes’s language, a form which he seems to have invented himself to convey something of the Medieval Irish he was translating (see this post on The White Hound of Brigown for more on this). The Book of Lismore dates to the fifteenth century and it is thought that the Lives of the Saints within it, or some of them, were written in the Abbey at Timoleague in West Cork. In both versions her name is given in translation as Brigit, rather than Brigid which is the more usual modern spelling used in Ireland.

In this window, Brigid brings the winding sheet for the dead St Patrick, a story that does nor feature in either of the Lives I am using here. This is the lower section of a paired window in Killarney Cathedral, part of a series that draws parallels between the Life of Christ and the Lives of Irish Saints. In this case, Brigid is being compared to Mary Magdalene anointing the body of Christ

Many of the same stories occur in both lives. Significantly, though, Patrick is not mentioned in the earlier Life by Cogitosus, although he appears frequently in the Book of Lismore as if she and he were living contemporaneously. There are other differences, showing how the stories grew through the ages, but both agree that Brigid was the daughter of Dubhtach and a bondswoman called Broicsech. Like all good Irish saints, her birth and her greatness is foretold. From the Book of Lismore: 

The wizard went to meet him, and asked whose was the woman who was biding in the chariot. Mine, saith Dubthach . . .The wizard asks if she was pregnant by anyone. She is pregnant by me saith Dubthach. Said the wizard, Marvellous will be the child that is in her womb, her like will not be on earth. My wife compels me, saith Dubthach, to sell this bondmaid. Said the wizard, through grace of prophecy, the seed of thy wife shall serve the seed of the bondmaid, for the bondmaid will bring forth a daughter conspicuous, radiant, who will shine like a sun among the stars of heaven. Dubthach was thankful for that answer, for till then no daughter had been born to him.

This image of a young Brigid is by Evie Hone and is in Blackrock, Co Dublin. Evie Hone’s windows are pared-to-the-bone, deeply spiritual depictions inspired often by ancient Irish carvings.

I love the fact that Dubhtach rejoices to have a daughter since most of these stories glorify the birth of male babies. Brigid accomplishes many miracles as a child, mostly having to do with her charity and her faith. Here’s one such from Cogitosus: 

So, when she was old enough, she was sent by her mother to do the work of churning so that she could make up the butter from the cow’s milk which had been dashed; she too was meant to carry out this work, in the same way as other women were accustomed to do, and to deliver for use the complete yield of the cows and the customary weight and measure of butter at the appointed time with the others. However, this maiden with her most beautiful and generous disposition, preferring to obey God rather than men, distributed the milk and butter liberally to the poor and the guests. So, when as usual the appointed time came for all to hand in what the cows had yielded, her turn came. And when her workmates presented the finished result of their work, the aforementioned blessed maiden was also requested to hand in her work in like manner. 

In dread of her mother since she had nothing to show because she had given the lot away to the poor without a thought for the morrow, strengthened and inflamed with an ardor of faith so intense and unquenchable, she turned to the Lord and prayed. Without delay the Lord heard the maiden’s voice and prayers. And, being a helper in the hour of need, he came to her assistance with the generous bestowal of a divine gift, and lavishly restored the butter for the maiden who had confidence in him. Astonishingly, the very moment after her prayer, the most holy maiden proved that she had fulfilled her task by showing that nothing was missing from the fruit of her work, but that it was even more abundant than her workmates.

A rather sumptuous Brigid from the Harry Clarke Studios, in Ballinrobe

Eventually, determining to be a virgin and devote her life to God’s work, she took the veil. Cogitosus relates that 

Brigit, inspired from above and wanting to devote herself as a chaste virgin to God, went to the most holy bishop MacCaille of blessed memory. Seeing her heavenly desire and modesty and seeing so great a love of chastity in this remarkable maiden, he placed the white veil and white garment over her venerable head. 

However, by the time the author of the Lismore life wrote his account, MacCaille had been relegated to inferior status and the Bishop who confers the veil is Mel, who is depicted in the window above, in Armagh Cathedral, performing the ceremony. By now, the story has acquired one of its most-quoted aspects – that Brigid, through divine intercession, is actually made a bishop. The next image, the lower panel of the previous window, shows Mel handing Brigid a crozier, symbol of episcopal authority. This large window is by Mayer of Munich.

Brigit and certain virgins along with her went to take the veil from Bishop Mel in Telcha Mide. Blithe was he to see them. For humility Brigit stayed so that she might be the last to whom a veil should be given. A fiery pillar rose from her head to the roof-ridge of the church. Then said Bishop Mel: Come, O Holy Brigit, that a veil may be sained on thy head before the other virgins. It came to pass then, through the grace of the Holy Ghost, that the form of ordaining a Bishop was read out over Brigit. Mac-caille said, that a bishop’s order should not be conferred on a woman. Said Bishop Mel: No power have I in this matter. That dignity hath been given by God unto Brigit, beyond every (other) woman. Wherefore the men of Ireland from that time to this give episcopal honour to Brigit’s successor.

Although she is associated with many places in Ireland (there are numerous townlands called Kilbride or Kilbreedy) it is the great city of Kildare that is most closely hers. She managed the city, the Lismore Life says, in partnership with Conleth, a hermit whom she persuades to join her. Cogitosus tell us:

And as by her wise administration she made provision in every detail for the souls of her people according to the rule, as she vigilantly watched over the Churches attached to her in many provinces and as she reflected that she could not be without a high priest to consecrate churches and confer ecclesiastical orders in them, she sent for Conleth, a famous man and a hermit endowed with every good disposition through whom God wrought many miracles, and calling him from the wilderness and his life of solitude, she set out to meet him, in order that he might govern the Church with her in the office of bishop and that her Churches might lack nothing as regards priestly orders. Thus, from then on the anointed head and primate of all the bishops and the most blessed chief abbess of the virgins governed their primatial Church by means of a mutually happy alliance and by the rudder of all the virtues. By the merits of both, their episcopal and conventual see spread on all sides like a fruitful vine with its growing branches and struck root in the whole island of Ireland. It has always been ruled over in happy succession according to a perpetual rite by the archbishop of the bishops of Ireland and the abbess whom all the abbesses of the Irish revere. 

This window by Watsons of Youghal is in St Carthage’s Catholic church in Lismore and is a great example of the Celtic Revival decoration they specialised in. Note the proliferation of oak leaves above her – Kildare is from Cill Dara, meaning Church of the Oakwood, and the oak leaf is one of her attributes, along with the lamp and the crozier, also shown

Cogitosus goes on to say this of Kildare and her establishment (and don’t forget he was writing in or around 650!): 

And who can express in words the exceeding beauty of this church and the countless wonders of that monastic city we are speaking of, if one may call it a city since it is not encircled by any surrounding wall. And yet, since numberless people assemble within it and since a city gets its name from the fact that many people congregate there, it is a vast and metropolitan city. In its suburbs, which saint Brigit had marked out by a definite boundary, no human foe or enemy attack is feared; on the contrary, together with all its outlying suburbs it is the safest city of refuge in the whole land of the Irish for all fugitives, and the treasures of kings are kept there; moreover it is looked upon as the most outstanding on account of its illustrious supremacy. 

Today we honour St Brigid as one of the founding great women of our culture. She is often shown with Patrick and Columcille as one of the three great Patrons of Ireland. In the window above, also from Killarney Cathedral, Brendan has been added in because, well, we’re in Kerry.

This window is in the Church of the Most Holy Rosary at Kilcoe, near us in West Cork. It’s a bit of a mixed metaphor – we see her holding her church, which is clearly based on the 12th century Cormac’s Chapel at Cashel, and surrounded by her oak leaves. However, she is also holding a set of rosary beads, something that doesn’t appear in Catholic imagery before the 13th century. It’s beautifully executed, though, by Catherine O’Brien of An Túr Gloine.

Brigid’s end was peaceful. As it is related in the Book of Lismore:

Now when it came to the ending days for Brigit, after founding and helping cells and churches and altars in abundance, after miracles and marvels whose number is as the sand of sea, or stars of heaven, after charity and mercy, then came Nindid Pure-hand from Rome of Latium. The reason why he was called Nindid Pure-hand was that he never put his hand to his side, when Brigit repeated a paternoster with him. And he gave communion and sacrifice to Brigit, who sent her spirit to heaven. Her relics are on earth with honour and dignity and primacy, with miracles and marvels.

A conventional image of Bridget in the church in Goleen, West Cork, by Watsons of Youghal. She’s looking very saintly indeed. By now, you no doubt recognise all her attributes

Summing up her life and legacy, the anonymous author of her Life in the Book of Lismore says:

For everything that Brigit would ask of the Lord was granted her at once. For this was her desire: to satisfy the poor, to expel every hardship, to spare every miserable man. Now there never hath been anyone more bashful, or more modest, or more gentle, or more humble, or sager, or more harmonious than Brigit. She never washed her hands or her feet, or her head among men. She never looked at the face of a man. She never would speak without blushing. She was abstinent, she was innocent, she was prayerful, she was patient: she was glad in God’ s commandments: she was firm, she was humble, she was forgiving, she was loving: she was a consecrated casket for keeping Christ’s Body and his Blood: she was a temple of God. Her heart and her mind were a throne of rest for the Holy Ghost. She was simple (towards God): she was compassionate towards the wretched: she was splendid in miracles and marvels: wherefore her name among created things is Dove among birds, Vine among trees, Sun among stars. . . . She is the prophetess of Christ: she is the Queen of the South: she is the Mary of the Gael.

Brigid by Michael Healy, in the stained glass room at the National Gallery, holding her church with the round tower that can still be seen in Kildare.

It is entirely appropriate that a new National Holiday is named for Brigid. About time, in fact!

*Cogitosus’s “Life of St Brigit,” Content and Value. Author(s): Sean Connolly and J.-M. Picard. The Journal of the Royal Society of Antiquaries of Ireland , 1987, Vol. 117, pp. 5-27 
**Lives of Saints from the Book of Lismore, Edited with a Translation, Notes and Indices by Whitley Stokes, Oxford, 1890.

Posts about St Brigid

St Brigid and AI

Brigid 1500: Mary of the Gael

Brigid: A Bishop in All But Name

St Brigid: Dove Among Birds, Vine Among Trees, Sun Among Stars

Book of Lismore

This is a topical post, as only this week we heard the news that the Book of Lismore has been donated to University College, Cork to become the centrepiece of the library there. It will be accessible to students and will contribute to the knowledge and study of Gaelic manuscripts dating from the 15th century.

When we think of ancient Irish manuscripts we might visualise the Book of Kells, which is on display in Trinity College, Dublin. It’s remarkable to think that the Book of Lismore is over 500 years old, but that the Kells manuscript predates it by 600 years: it was created around 800AD. Here’s a scribe (from Finola’s window by George Walsh) who could be from any of those medieval periods when monks and lay brothers worked away in their scriptoriums making, copying and illuminating beautiful works which have become our most precious historical documents:

The Book of Lismore is written on vellum, and was compiled for Fínghin Mac Carthaigh, Lord of Carbery (1478–1505) and his wife Caitlín. It became known as Leabhar Mhic Cárthaigh Riabhaigh. It is entirely in Irish. What has really excited us is that, in introducing the installation of the book at Cork, UCC Professor of Modern Irish Pádraig Ó Macháin mentioned our own locality:

[The book] belongs to a period of creativity which was centred on the coastline of Cork. It is difficult to imagine those seats of learning and literature today when you look at the remote rural landscapes . . . In Rossbrin Castle – the O’Mahony stronghold – translations, treatise and journals were being made using contemporary European resources: it was a proto-university in pre-urban Ireland, paralleled by the vibrant poetic tradition of the O’Daly family in nearby Mhuintir Bháire [The Sheep’s Head] . . .

Pádraig Ó Macháin, 2020 (paraphrased)

Rossbrin (above) was only one of many castles occupied by the Gaelic nobility along the coastline here in the 15th century and beyond: this ties in with my post of last week when I explored a 1612 map and identified many centres of occupation and scholarship which surely made West Cork so vibrant and cosmopolitan in earlier times. Books are known to have originated here – including the first to be written in Ireland on paper – and some of them survive to this day.

All the page illustrations in this post come from the Book of Lismore. It has a complex history and is likely to be by many hands. One – Aonghus Ó Callanáin – is certainly identified within its pages, and another – a friar named O’Buagachain is suggested. Tradition has it originating from the lost Book of Monasterboice and associates it with Kilbrittain Castle, Cork – reportedly the oldest inhabited castle in Ireland, dating from as early as 1035 and possibly built by the O’Mahonys – but also with the Franciscan Friary at Timoleague.

Upper – Kilbrittain castle in the present day: the original building is a thousand years old. Lower – the Friary at Timoleague, a foundation attributed to the MacCarthys in 1240, and plundered in the 17th century

The book fell into the hands of Richard Boyle, First Earl of Cork, during the Irish civil war in June 1642 and ‘vanished’ until its rediscovery in Lismore Castle in 1814. Apparently it was walled up together with the Lismore Crozier. By then the castle was owned by the Cavendishes, Dukes of Devonshire. It is this family that has donated the book to Cork and the nation, through the Chatsworth Settlement Trust.

Upper – Lismore Castle by TS Roberts, Aquatint and etching 1795 print by Samuel Alken. Lower – The Book of Lismore and the Lismore Crozier celebrated in this Celtic Revival stained glass window of St Carthage in Lismore Cathedral. The window is by Watsons of Youghal, and you can read more about them in Finola’s post here

One further thought: today is ‘All Saint’s’ – November 1st. The contents of the Book of Lismore include a section on the lives of the Irish Saints: these lives were translated by Whitley Stokes in 1890 and are available to read online. Finola has used this source in her post about Saint Fanahan, or Fionnchú. We look down on Rossbrin Cove and the ruins of the medieval O’Mahony castle – sometimes described as the greatest centre of learning in Europe! We feel excitement and gratitude that here in West Cork we are linked to this treasure from that age, now in the responsible hands of UCC.

Watsons of Youghal – Revivalist Masters Part 1

The stained glass firm of J Watson & Co of Youghal not only represented a new type of Irish-based business when it started to operate in the 1880s but developed a uniquely Irish style of stained glass (see above). I introduced this topic in my post Symbols and Stories: Looking at Stained Glass, but I want to develop it properly in this post and provide further illustrations in the next. Watsons was first opened by Michael Buckley, who had Irish connections, as a branch of Cox, Sons, Buckley and Co of London but was eventually bought out by James Watson, a Yorkshire stained glass artisan who had come to work there a decade earlier. Members of the Watson family continued to make windows right up to 2012.*

This St Eltin window in Gougane Barra has been attributed to Michael Buckley. Note the Revivalist elements

Based in Youghal, the firm supplied stained glass all over Ireland, but especially in Munster. They competed with other new firms which had set up church supply and decorating businesses, mostly in Dublin. These included Joshua Clarke (father of Harry), James Pearse (father of Patrick and Willy) and the Earley Brothers, Thomas and John. All of them had learned the trade in Britain and some started as agents for such companies as Mayer of Munich and London or Hardman of Birmingham, but eventually employed their own artists and glaziers.

This is one of many Light of the World windows that Watsons produced, in St Brendan’s of Bantry Church of Ireland. Note the conventional Gothic canopies . This was a universal favourite, especially in Protestant churches and all the stained glass manufacturers had a version

This was a boom period for Irish church building and stained glass windows were, of course, one of the expressions of faith that could enliven and decorate the interiors. They also offered an opportunity for both clerical and lay people to contribute to the church and to commemorate deceased family members (and occasionally to commission an ego-stroking window for themselves).

Catherine O’Brien of An Túr Gloine painted this window for Kilcoe Church of the Most Holy Rosary in West Cork. Note the introduction of some interlacing as a minor element in the design. Patrick and Brigid, as the male and female patron saints of Ireland were always in demand for church windows

The choice of iconography for the window was dictated either by didactic imperatives (e.g. the Holy Family as a model to be emulated by the faithful) or by devotion to a particular saint, international, Biblical or local, or by church politics (e.g. Papal authority).  This was also the period when the Celtic Revival was in full swing and artists of all kinds were busy crowding graveyards with Celtic crosses, stitching Book of Kells symbols onto vestments, and painting illuminated addresses with complicated knotwork. Buying from Irish firms, once they were able to supply the orders, quickly became preferred.

Harry Clarke did not incorporate much interlacing into his windows, but this one, of St Fachtna, in Castletownshend Church of Ireland, shows that he knew well how to do it

Nowadays the term Celtic is suspect: we no longer believe that the evidence exists for an Iron-Age invasion of a tall blonde race from the continent. Archaeologists and Art Historians often now use the term Medieval Insular Art, however Celtic Revival, as shorthand for the domination of a certain decorative style (as well as the re-discovery of a great literary tradition and the craze for antiquarianism) at the end of the nineteenth century and into the Irish Arts and Crafts period, is so well understood that I use the term, and ‘Revivalist’,  here in that spirit.

Contrast the canopies in this window, with its intricate interlacing, with the conventional Gothic canopies of the Light of the World window above. Watson’s executed this one for Charleville Catholic Church

In her in-depth analysis of the Watson Archives, art historian Vera Ryan has demonstrated that orders for stained glass often stipulated that instead of the gothic canopies favoured by the English and German manufactures, windows should contain Celtic (or even ‘Keltic’) artwork. While other firms included some minor elements of interlacing in a design (see the Brigid and Fachtna windows above), no Irish stained glass firm delivered on this request better than Watsons of Youghal – it became one of their hallmarks and a real selling point for Irish clergy of both Catholic and Church of Ireland persuasions.

Models artists could learn from: Upper – a detail from St Manchan’s shrine, a replica of which was housed in the National Museum. Lower – The Christ Enthroned Page from the Book of Kells

This was the most popular style of art at the time for all kinds of objects and it’s not hard to understand why. First of all, the interlacing itself is delightful, quirky and complex and full of tiny surprises. Secondly, the Revivalist motifs were taken from a rich treasury of sacred and secular Medieval objects that formed the nucleus of the displays in the National Museum, which opened its doors in 1877. The Tara Brooch (below), for example, created a sensation when it was found it 1850 and became instantly iconic, with thousands of copies being made.

Thirdly, and perhaps most importantly, here was now a truly indigenous art of which we could be justly proud. In an era of evolving nationalism, images conjuring up a glorious Christian past, replete with our own saints, literature and high art, was a reminder of what we had once been and what we had lost as a nation.

The Shrine of St Patrick’s Bell – not only a beautiful object but a potent symbol of what was seen as a Golden Age in Ireland of learning and piety

While their figurative designs remained conventional – think bearded men in long robes or saintly women in nuns’ habits, all in the style of renaissance paintings – the artists at Watsons had fun developing increasingly elaborate frames and canopies to surround their figures. Added to this was a mastery of Irish lettering styles, deployed to great effect whether the text was in Irish, English or Latin.

The use of interlacing and an Irish lettering style. Two continuous ribbons link the upper and lower surrounds, with the corner interlacing twisting around them. The Irish script was still being taught to us in school in the 1950s and 60s 

The net result was the development, in the hands of the expert and talented designers and painters at the Watson studio, of a hybrid style of stained glass window unique to Ireland – the overlayering of conventional objects of worship with the originally pre-Christian and later Early Christian/Early Medieval decorative style that came to be labelled ‘Celtic Revival’ at the end of the nineteenth century.

St Carthage, from his eponymous Catholic church in Lismore, Co Waterford. Details include the Book of Lismore, the Lismore Crozier (on display at the National Museum) and a whole galaxy of interlace motifs for the clothing and decorative surround

Next week – examples of Watsons’ use of Revivalist motifs and where to go to see them, as well as some original cartoons, now housed in the Crawford Gallery in Cork. I leave you with a detail from one of the windows employing interlace and lettering – but can you spot the signature?

*Much gratitude to Vera Ryan who has generously shared her Watson expertise with me, and to the Crawford Art Gallery for allowing access to the Watson Archive. I recommend Vera Ryan’s article Divine Light: A Century of Stained Glass in the Summer 2015 edition of the Irish Arts Review for those who would like to learn more about Watsons of Youghal.

Part 2 is here.

The White Hound of Brigown

Saint Fanahan is venerated in Mitchelstown, Co Cork. A holy well, a college, a couple of medieval churches and lots of Mitchelstown boys, all bear his name. What’s incontrovertible, then, is that he is the patron saint of Mitchelstown. Or is it? He’s also know as St Fionnchú of Bangor (pronounced Finn Coo, meaning white or fair hound). Same guy. He succeeded the Abbot of Bangor, Comgall, but departed subsequently to end up near Mitchelstown.

Fanahan well from bridge

St Fanahan’s Well

But wait – he is also the patron saint of Blow-Ins! At least, that’s what a local man told us when we visited Fanahan’s holy well. Apparently, Fanahan came from the North of Ireland but eventually settled at Brigown near Mitchelstown in Cork. He wasn’t a local, so why not? We blow-ins deserve a patron saint, don’t we? He’s also probably the most muscular saint I’ve ever come across! He was a warrior-monk, famed for both his holiness and his strength in battle. No gentle, man of peace here!

Book of Lismore

How do we know about these early Irish saints? In Fanahan/Fionnchú’s case, we can rely on a Whitley Stokes bookcomplete Life, recorded in The Book of Lismore, a 15th century collection of hagiographies and histories. Take a look at this video to learn more about The Book of Lismore. We are fortunate that there are translations – the one I am using today was done by Whitley Stokes in 1890 and is available online. Stokes, a distinguished scholar whose work is still vital, uses a kind of high Victorian language that manages to be a noble translation of the original Old Irish. 

You might perhaps want to make a cup of tea at this point – this is going to take a little while – Fanahan/Fionnchú’s is quite a story. Ready now?

Even in the womb, Fionnchú had extraordinary powers, once saving his mother’s life by causing a cloak of darkness to surround her. A great future was prophesied for him that

He will attack the valourous, He will overwhelm the guilty,

He will seek crowned kings, He will be the tree of Tara’s correction,

Who will benefit Liffey, And profit Leinster.

In his youth he was fostered by Comgall, the Abbot of Bangor. Fionnchú performed several miracles while he lived with Comgall: So these are Findchua’s three miracles after he came to Bangor, to wit, making flagstones of the horses of the king of Ulaid; and raising the earth around the king to his knees; and burning his tutor’s cowl by the fury of his anger. 

Fanahan White Hound

The white hound, Cusson Sculpture in Mitchelstown

Fionnchú then spends seven years as Abbot of Bangor. After spending the seven years Fionnchú is expelled from Bangor and from the whole of Ulaid [Ulster] because of the scarcity of land. Then Findchua comes from Ulaid, from the north, till he came, through the urging of an angel, to the men of Munster and to their king, even to Cathal, son of Aed, to Cashel; and the king gives him a welcome and ordains to him his choice of land in Munster. Said Findchua: Tis not permitted to me to have land save in the place in which my bell will answer me without the help of any man. Said Cathal : Search Munster till thy bell answers thee, and the place in which thou shalt set up, thou shalt have without contention with thee.

Fanahan cross back

After many vicissitudes Fionnchú and his band finally settle down in the place where his bell answers him. His enclosure is arranged, and his houses are covered, and his households are allotted to the nine other townlands which the king of Munster had in residence.

The King of Déise’s son comes to see him and Findchua gave him, as a soul-friend’s jewel, his own place in heaven. So then there came to him seven master-smiths who dwelt near him, and they made for him seven iron sickles whereon he might abide to the end of seven years, so that he might get a place in heaven; for he had given his original place to the king of the Deisi. He blesses the smiths of that place, and left them continually the gift of handiwork, provided that they should perform or begin it in that place, and palm of masters to them. The smiths ask him to give their name to the place in reward of their work, that is, Bri Gobann (Smiths Hill). Fionnchú spends seven years hanging on his sickles, unable to touch the ground.

Fanahan head

Fanahan, from the Ken Thompson Sculpture at the holy well

He did get one break when he marched off to battle to save the armies of Niall of the Nine Hostages, who were being attacked by marauders. In Fionnchú’s rage sparks of blazing fire burst forth out of his teeth destroying all before him. Returning to Brigown, Fionnchú resumes hanging from his sickles. He also spends the first night with any new corpse brought to be buried at Brigown, emerging in the morning, and allows his body to be eaten by beetles. All these mortifications of the flesh cause his fame for holiness to spread far and wide.

Fanahan Garda Station

The Fanahan sculpture in Mitchelstown is by renowned artist Cliodhna Cussons

He performs various other miracles, including breast feeding a baby, Finntan, the son of Nuada, King of Leinster. Eventually, he goes off to battle for that king too. After that, the King of Ulster invades Munster (his wife wants the Munster kingship for her sons, and was not to be gainsaid, apparently) and the King of Munster, Cathal, sent for Fionnchú (no rest for the wicked!) because he promised me that, whenever stress of war should be on me, he would come with me to battle to help me, having with him the Cennchathach, even his own crozier.

Head at Fanahan well

This head has been inserted into a wall at the holy well. He looks like a victim of the Head Battler

The Cennchathach (head battler) was duly deployed in a great battle. The Ulster men roared and bellowed like stags in heat, and charge from the top of the hill. The cleric seeks the slope beyond them and leaves the hill to them. The Ulaid bent down eagerly to deliver the battle. When Findchua perceived that, he took them in that position and allowed them not to rise up beyond their knees, and breaks the battle upon them against the height. Therefore Findchua left the Munstermen, from that time forward till Doomsday, to defeat foreigners and every host besides when charging down a height; and verily this is fulfilled. [Note to self – must let the Munster Rugby team know this vital information.]

Brigown Church

The old abbey at Brigown is associated with Fanahan. A round tower once stood here but eventually burned down

Having performed several miracles, and been merciful to the remaining Ulster men, Fionnchú returned once more to Brigown. However, his peace was short lived as, you guessed it, ‘foreigners’ started to make life very difficult in Connaught, so of course, they sent for Fionnchú. Then through the mighty powers of the cleric a terrible heat seizes the foreigners there, in the midst of their camp, from the iron posts that stood all around the camp, so that on the morrow there was found of them nought save their bones and their remains amidst their camp, and showers of their weapons near them. Wherefore Cuil Cnamrois (Recess of Bone-wood) is the name of the place from that to this.

Well fund

Although the tributes were supposed to last forever, nowadays a polite sign asks for donation for the upkeep of the well

After each of these battles, Fionnchú receives tributes and rewards (milch cows crop up a lot, as do boars and cattle), so that the wealth of his settlement grew. Several other battles are recounted. During one, …the howling and rending of a hound possessed him in his valour on that day. Although no heroes save himself alone were fighting the battle, the foes would have been routed before him, for he cut off the foreigners equally with his weapons and his teeth. Wherefore the name Findchu clave to him, that is, like a cú (hound) on that day was he.

Finally, weary of warfare, he undertakes a pilgrimage to Rome where he spent a year doing penance. We are told nothing further about his life, except that it is recorded elsewhere that he died about 660AD.

eel

The eel, Cusson’s sculpture

A note at the end of this account of his life says The friar O Buagachain wrote this Life out of the Book of Monasterboice. A further note elsewhere says it was actually written in the Friary at Timoleague.

Fanahan's Causeway

A unique 700m dead straight, raised causeway leads to the holy well. This unusual feature may be medieval in date.

Many legends grew up about Fionnchú in time, while the name itself transformed into Fanahan, still a popular boy’s name in this area. His feast day is November 25, and it is marked by a Novena (nine days of prayer) before and after that day, when pilgrims visit the well and do the rounds. Because this is a dark time of year, and people come after work, a benefactor has installed lights along the causeway which get turned on for this period. Besides the story of the eel, the well is associated with cures – at one point there were crutches hanging beside the well. The Dúchas Schools Project has recorded some details of the well from the 1930s – even a photograph.

Dúchas photo Fanahan well

Some writers have pointed out the similarities of Fionnchú’s deeds to those of Cúchulainn, the great hero of the early Irish sagas. Like Fionnchú, Cúchulainn is named for a hound, and like him he performs legendary feats of strength in battle. Some have even pointed out the crucifixion analogy of his time hanging from the sickles, not to mention the implications of his nights in the otherworld with the corpses and his return from the dead.

Fanahan cross

Ken Thompson is the same sculpture who carved the marvellous Air India memorial on the Sheep’s Head

I think the sculptors capture him differently. Ken Thompson emphasises the holy man of the well, with the eel (sighting an eel is a common feature of holy wells – great good luck attends it) at his feet and his crozier held as any bishop would hold it. But he also suspends him on a cross and gives him a sword. He places (the surprisingly soviet-looking) sickle on the back of the sculpture, along with the bell that rang when he finally came to Brigown. Coming over the little bridge into the glade of the holy well, it’s a beautiful but interestingly ambiguous image that presents itself.

Cusson’s piece is all warrior and places him at the end of his life, perhaps contemplating in sorrow all the mayhem he has been part of. His crozier is between both hands, looking more like the Head Battler than a symbolic crook. It’s modelled on the medieval croziers in the National Museum, such as the one from Lismore. The White Hound (Fionn Cú) is one one side, the eel on the other. The figure is massive and solid, the gaze is faraway, the features grim. Every inch a warrior-monk.