Archaeology & The Art of the Ancestors.

Sketches of carvings within Brú na Bóinne by George Victor Du Noyer.

As an artist I am constantly inspired by the land of Ireland, her sacred sites and her people.

Cauldron detail from MÓR-RÍOGHAIN

For many years standing stones, cairns, rock art and archaeological finds have crept 

into my paintings.

Passage stone detail from AN CAILLEACH

Sometimes a single carving can inspire a larger painting.

Drawing of an antlered deer carving found by Eugene Conwell on a bone flake 

from Cairn H, Loughcrew.

Sketch, part of a new painting, 'Stone, Antler & Bone'.

With each view of these special places my respect for the skills of the ancient people of Ireland grows.

Carvings inside Cairn T, Loughcrew highlighted by the sun at Autumn Equinox.
More about this painting - AN CAILLEACH

Over centuries sites change, stones are taken for building or for private collections, finds removed to museums and carvings weathered or covered by lichen.

Lichen on a passage stone in the Mound of the Hostages, Hill of Tara.

Image © knowth.com

However, the meticulous recording by past generations of artists and archaeologists has left us with beautiful representations of the Art of the Ancestors.

Dublin born George Victor Du Noyer, 1817 – 1869.

George Victor Du Noyer, an Irish painter, geologist and antiquarian, was commissioned over several years by the Irish Ordnance Survey and the Geological Survey of Ireland to realistically illustrate many sites across the island. 

Du Noyer worked in watercolour and pencil and his sketches are works of art. 

Sketches of Cairns T and L, Loughcrew by George Victor Du Noyer.

Image from Durrus History

His legacy is a series of images as fresh today as they were in the 1800’s. 

Du Noyer’s sketches can be seen HERE

Around the same period J.J.A. Worsee, a Danish archaeologist, was commissioned by 

King Christian VIII of Denmark to record ‘Viking-age antiquities and monuments of Scandinavian character’ 

during his stay in Dublin. 

Illustration by James Plunket from 

‘An Account of the Danes and Norwegians in England, Scotland, and Ireland’. 

Worsee assigned James Plunket to prepare a series of watercolours showing artefacts in the collections of the Royal Irish Academy. These became known as The Plunket Watercolours or The Worsaae Drawings.

Now housed in the National Museum of Denmark, they consist of twelve large drawings depicting objects arranged by type and period. 

Each artefact, from the Neolithic, the Bronze Age and later is drawn to full scale, beautifully coloured, with great attention to detail.

As well as their artistic value the Plunket Watercolours record the provenance 

of some early finds of The RIA’s collection of Irish antiquities.

Plunket’s watercolours can be viewed HERE

In more modern times the work of the Irish-American graphic artist, Martin Brennan, 

not only recorded ancient art but challenged the way in which people viewed Ireland’s monuments. 

Images © Martin Brennan.

Together with his friends, Brennan observed and documented evidence showing that the function of the great passage tombs, such as Newgrange and Loughcrew, were not only burial mounds but were also used as astronomical observatories over 5,000 years ago.

Kerb stone 51 at Dowth, known as the ‘Stone of the Seven Suns’, © Martine Brennan.

His clear, clean illustrations, focussing on the carvings rather than the textures, provide us with an inventory of Ireland’s Megalithic Art as well as possible insights into the motivation of the ancestors.

Brennan’s book 'The Stars and the Stones', republished as
‘The Stones of Time’ can be ordered HERE

Today cameras and computers have replaced sketch books and pencils but recording the beauty and intricacy of these carvings and sacred places continues.

Stone 52 at the rear of Newgrange © Anthony Murphy of Mythical Ireland.

Photographers, such as Anthony Murphy, keep the tradition of the antiquarian and the art of the ancestors alive for future generations.

The ceiling stone in the end recess of Cairn T, Loughcrew 

© Anthony Murphy of Mythical Ireland.

Visit Mythical Ireland HERE

Long may they continue to inspire us!

By Stone, Whitethorn and Well.

It may have been that sacred springs and wells were understood by our ancestors to originate in the Otherworld, flowing from the earth into this world at special places, bringing healing, inspiration, wisdom and connection to deities.

Gold boat from the Brighter Hoard Co. Derry, thought to be a votive offering to Manannán Mac Lír.

Numerous deposits of votive offerings were made during the Bronze and Iron Ages in the lakes, rivers and bogs of Ireland indicating that water was an important part of ancient peoples’ lives and beliefs.

In Ireland there remain wells that are pre-Christian in origin

St. Mobhi’s Well, also known as Fionn MacCumhail’s Well. 

Photograph courtesy of Gary Branigan - Gary's book is available HERE

The construction has lead archaeologist Geraldine Stout to suggest that it may have been built around the same time as the great mound at Newgrange. 

and famous wells of mythology whose over flowing created the rivers of the island.

 Trinity Well, the source of the Boyne.

One such well was Tobar Segais, said to be surrounded by nine hazel trees.

When the hazelnuts, containing wisdom, fell into the water they were eaten by the Salmon, a creature who appears throughout Irish tradition associated with great knowledge. 

An Bradán Feasa, The Salmon of Wisdom courtesy of Séighean Ó Draoi.

More work by Séighean HERE

The legend of Tobar Segais explains that the only visitors allowed to approach the Well of Knowledge was Nechtan and his three cup bearers.

However, Boann, Nechtan’s wife, defies this taboo and visits the well where she walks around it three times, tuathal, anti-clockwise, against the course of the sun.

Unfortunately Tobar Segais, like most wells, should only be circled in a sun-wise direction and her offence causes the waters to rise up, drowning and dismembering Boann and creating the River Boyne, which bears her name.

Boann - the goddess whose essence forms the river.
More about Boann HERE

We cannot know the ancient rituals or beliefs associated with sacred springs and wells but the spiritual traditions which have grown around them may offer a glimpse into the past. 

Tobar Lugna, Co. Offaly.

With the arrival of Christianity many wells were consecrated by the early saints of Ireland and folk traditions were incorporated into the Christian rituals.

These older folk beliefs are thought to contain traces of much earlier practices of pilgrimage and veneration at well sites. 

Irish Roman Catholicism today includes devotions which take place on the feast day of the patron saint of the parish, these are known as ‘patterns’ and many are linked to rituals at wells. 

Sign explaining the pattern at ‘The City’ and holy well, Co. Kerry. 

Part of these prescribed rituals involved pilgrims ‘paying the rounds’, reciting a rosary whilst circling around the well site a number of times, always revolving deiseal, in the sun wise direction.  

Crutches and circling ritual at Doon Well, Co. Donegal. ©info@ihpc.ie

Often this circling is carried out three times, at others nine, with water from the holy well sipped at the end of the rounds. 

Occasionally holy water was taken away in bottles to be used at graves, in healing or sprinkled at the four corners of the home for protection.  

In the past patterns often ended with drinking, dancing and fighting and were so popular in rural areas that the church began to forbid these gatherings, describing the folk belief in the powers of the wells as pagan.

Bullaun stone at St. Manchan’s Holy well, Co. Offaly where sunlight and shadow creates the ‘mystical fish’.

Some healing wells were understood to contain a mystical fish, often a salmon or a trout, which appeared at certain times when the water was especially potent. 

As a sacred symbol the fish is known in both Irish mythology and Christianity. 

At St Kieran’s Holy Well, Castlekieran, Co. Meath, three trout are said to appear just before 

midnight on the first Sunday of August.

For those seeking to be cured the presence of the fish is taken as a sign that the healing

will be effective. 

Offerings continue to be made to wells, usually after drinking the water, with coins, holy medals, pieces of cloth and flowers left by pilgrims. 

Occasionally a pin or coin is put into the well water itself.

Offerings at St. Fachtnan’s Well on the Burren.

Offerings of daisies and rose petals at Ladywell, Co. Galway.

Another element of many well sites is the presence of a special bush or tree, usually a whitethorn, ash or oak.

Rags are often secured to the branches of these trees as an offering to the well or in the case of healing wells, in the belief that as the cloth rots away so does the illness.

Whitethorn & offerings at one of The Seven Blessed Wells of Killeigh, Co. Offaly.

The well dates to pre Christian times.

Holy wells are not only accompanied by trees.

There are numerous locations recorded as having some sort of stone nearby and this combination of water, tree and stone was incorporated into Christian ritual.

Stone, whitethorn and well at Tobereenatemple, Co. Clare.

Stones found near wells may consist of standing stones, enclosures or natural outcrops. 

The City, Co. Kerry.

The City, Co. Kerry 

The stones may be used as altars or utilised in ‘patterns’ with marks being scratched on the surface to indicate points within the rounds.

It is common to find a boulder with one or more depressions near to holy wells, known as a bullaun stone, although the formation and original function of bullauns is unknown.

Bullaun stone at Saint John’s Well, St John’s Point, County Down.

The presence of a well, a tree and a special stone marks these locations as sacred.

Unlike the great community gatherings at bonfire festivals of the past, perhaps our ancestors also visited these places alone, in silence, or circled sacred wells chanting or murmuring prayers as many do today?

The atmospheric Ráithin Well, Co. Clare.

Sitting by stone, whitethorn and well the modern world drops away and we are left with nature, 

deep peace and the spirits of the place.

St Fachtnan's Well, a place of solitude and silence.

This is the second of three posts about Sacred Water, you can read the first HERE

A candle in the window.

The 22nd is the longest night of the year, when darkness is deepest.
As the sun rises on Wednesday we witness the birth of a new year.

The winter solstice sunrise at Newgrange.
Photo by Anthony Murphy © mythical ireland.com

The seconds of daylight will slowly increase and the sun will climb higher in the sky bringing the promise of spring. Until then we keep the fire going, stay indoors and gather with family and friends
to celebrate a rebirth.

3,000 years ago ancient people, in the Boyne Valley and elsewhere, were probably doing much the same. 

They too prepared for an important annual occasion,
the return of sunlight into the centre of the great mound,
Brú na Bóinne, now known as Newgrange.

We can only imagine the meaning of this phenomenon to our ancestors yet despite the change in
date and beliefs across the years, we continue the magic of this event in our modern traditions.

As we decorate the tree and light our candles we perform small acts 

of sympathetic magic to encourage the return of the sun.

On dark evenings when we gather indoors and close the curtains the glow of tiny lights
reflect the star filled, winter sky outside.

Beneath the branches lie gifts from loved ones, memories of childhood
and mementoes of our ancestors.

Although it is often said that this is a time for children, we adults also sense the magic of 

the turning year and feel the hope that a new year brings.

Irish tradition includes placing a lit candle in the window on Christmas Eve, 

symbolising a welcome to those looking for shelter on that night.

In our own window shines a golden light, a symbol of the returning sun and a sign that there 

is a place beside the fire for those in need.

May you have warmth, food & companionship this winter 
and feel the hope embodied by the reborn sun.

Shining Stones.

I've long been fascinated by shining stones,  cloche geala, the bright, white stones which appear throughout the ancient architecture, folklore and mythology of Ireland.

Also known as grian cloche, sun stones, they are white quartz, clear crystal and quartzite stones which
most famously appear on the monuments of the Boyne Valley.

Shining stones, used in the modern facade of Newgrange 

& at the entrance to Knowth nearby, were discovered during excavations.

The Silva Gadelica of 1892 describes the mound as "chequered with the many lights” and it is easy
to imagine how impressive the quartz covered mound would have originally been when it glowed
in sunlight and beneath a full moon.

Quartz stones were erected in many places on the island and finds of shining stones occur at almost all of the ancient, sacred sites excavated here.

Poundcartron, Co. Galway  Photo by Gerard Bleeker .

Not confined to construction, quartz crystals and white stones were also left inside mounds to lie 

with the dead.

Excavations in Cairn T on Sliabh na Caillí, Loughcrew revealed a clear quartz crystal, drilled 
& used as a pendant. Poulnabrone, across the country, held two such crystals amongst other artefacts.

Why were these shining stones so important to our ancestors?

One answer may lie in a special property of quartz, its' triboluminescence. 

This means that when one piece of quartz is rubbed against another, in the dark, 

a bright yellow-orange light can be seen. 

The Uncompahgre Ute people of Central Colorado created ceremonial rattles made from 
buffalo rawhide filled with clear quartz crystals. When shaken during night time ceremonies, 
flashes of light could be seen through the translucent hide.

In a similar way quartz may have been used in the ancient rituals of Ireland.

Perhaps this characteristic was understood as a living fire, akin to sunlight, within the stone ?
Or maybe the stone was believed to house the spirits of the departed awaiting rebirth?

***

Folklore also provides us with insights into shining stones.

In the same way that the fairy folk were known as daoine uaisle, good people /gentry,
white quartz was called cloche uaisle, gentle or noble stone and associated with fairies, their
mounds and the dead.

This practice of cursing, especially using nine white stones in a fire, was used in many areas.
It was understood that misusing these stones in this way would awaken the ire of the Good People
who would vent their anger upon the cursed one.

White stones however could be used to heal as well as harm.

Quartz crystal amulet encased in silver, 

15th century from The National Museum of Ireland.  

Amulets were dipped in specially collected water and used in healing rituals.

Fairy doctors and WISE WOMEN, in contact with the Good People, were said to use white quartz and crystals to cure sick people and animals.

A cure for boils involved reddening nine white quartz stones in the fire then placing them into a pot
of boiling water and sage.

The Shrine of Miosach.

Later sacred quartz was used in the decoration of Christian shrines 

to protect relics and some were thought to have the power to heal. 

The beliefs and rituals associated with shining stones were adapted by the early Christian church
with stones used on saints' beds, graves and at holy wells.

Skour Well. Co. Cork with Christian icons, a Rag Tree and shining stones.

On May eve, Bealtaine, pilgrims would make rounds at the well and leave a white stone.

White quartz is revered by many communities often marking rites of passage. 

This is "The Tinkers' Heart", a pattern of quartz stones laid at an Argyll crossroads in Scotland 

during the 1700's.  Since then it has been used by generations of  Travellers as a sacred place 

to bless their children and hold weddings. 

Across time, from the Neolithic to today, there appears to be continuity in the beliefs and traditions associated with shining stones.
Although we will never know the meaning of quartz to our ancestors it appears to be connected with sacred ground, ritual fires, the Otherworld and possibly the rebirth of the spirit.

We find white quartz chippings on modern graves, cloche gaela left at holy places in the landscape,

Offerings left at Drombeg Stone Circle Co. Cork, known locally as the Druid’s Altar.

 and quartz crystals used in healing and as tools to 'see' the future.