Saint Finbarr's Holy Well, Gougane Barra

Gougane Barra

Right on the border with Kerry the River Lee makes its picturesque appearance surrounded by the shelter of high hills and steep slopes to emerge as the great river that takes many turns and floods into loughs and lakes and pools before it finally flows through the centre of Cork city and out to sea. The life of Finbarr has the same meandering quality with its twists and turns through historical reference, ecclesiastical politics and even recent folklore. Untangling all the threads is not an easy prospect and some have more recently suggested that almost nothing can be said of this saint, so enriched by the numerous layers and patina of successive myths. Some have even suggested that Finbarr is completely mythical in character with no historical basis other than a re-appropriation of the cult of Saint Finnian of Moville [Movilla] (on the outskirts of Newtownards) for the purposes of a new locale. If this is the case, then he is one and the same with Saint Finnian who began life on the west coast of Britain, who moved to Moville to become a renowned scholar, who had an association with Britain's earliest historian (Gildas) and who (according to Adomnán) instructed Saint Columba as a young man. So is Finbarr really Saint Finnian; one and the same person?

The enclosure with central cross and cells at Gougane Barra

It is almost impossible to answer that question as so little of the ancient sources of the Life of Saint Finbarr survive. The issue is further complicated by ecclesiastical politics in a time of considerable church reform, involving the Bishop of Cork who was trying to regain his control of the Diocese of Ossory around 1200AD and whose predecessor had birthed the problem after the surprising loss of the diocese at the Kells-Mellifont synod of 1152. The Life document has an unusual obsession with Ossory sites and churches, linking them to the Diocese of Cork and fronting the saint as a uniting factor. It is possible to read the document in terms of a political tract and an attempt at re-uniting a diocese through a cult surrounding a local saint. The original written Life is lost and may only have been available in a written form as late as 1100. What we do have are a number of Life documents in which the hand of an editor or redactor can be seen and which have occupied scholars for many years. Rather than plough further into this issue and incur the wrath of the Rebel County, we shall instead take a look at Finbarr's holy well in the context of his Life document and in terms of the site and geography in which it resides and as we shall see, there may be some challenges to the idea that Finbarr is Saint Finnian in a new wrapping!

Interior of the nineteenth century church

Finbarr is said to have been born around 550AD near the town of Bandon in County Cork and to have studied in Ossory. On taking the tonsure, the monk cutting his hair is said to have remarked that his hair was very fair and Finbarr was the name given to him and may be a play on words for 'fair headed'. He then takes a journey to Rome with a number of other monks, stopping on his return to receive further instruction from Saint David in Wales. On returning to Ireland he lived a solitary life on a small island in Gougane Barra, before moving from here to live a settled life for a period in the Great Marsh of Munster (now Cork city). Here he gathered a band of monks to form a community and built a church which is now Saint Fin Barre's Cathedral. From here he appears to have travelled through County Cork to collect various saintly relics, almost as a tribute to the establishment of the churches in the Great Marsh of Munster (now a collection of small churches and not only one). It is in the process of one of these journeys that he falls ill, receives the Eucharist from the hand of Fiama and dies the same day. His remains were returned to Cork and he was buried in the churchyard. His grave today is incorporated into the ambulatory of Saint Fin Barre's Cathedral, topped with a large inscribed flagstone directly behind the high altar.

Saint Fin Barre's Cathedral, Cork city (image courtesy of the cathedral website)

The Life document of Finbarr is as remarkable as any other document of its type and time. It is full of stories of miraculous beginnings, of words spoken from the womb, miraculous healings of the deaf, the dumb and the blind and even stories of resurrection by the sprinkling of holy water from a well. The saint is also said to have had the touch of God and as a result his permanently glowing hand had to be forever kept in a glove. On the day of his death the monks prayed to have a little while longer with him and through their intercession the sun did not set for twelve days before his death! Today he is the patron saint of the city of Cork with a grand cathedral in a French Gothic style with its famous trumpeting angel of judgement on the roof of the sanctuary. You can see a fine carving of Finbarr as a Bishop high in the nook of Ireland's tallest cathedra in the cathedral chancel, with a relief of his face carved in the side. A considerable number of saints arose from his foundations and the establishment of the city of Cork owes much to his memory and influence. But it isn't only in Ireland that Finbarr makes a mysterious appearance and this may form part of a rejection of the idea that he is merely a local reincarnation of Finnian. Saint Finbarr appears in a number of places throughout Scotland and local tradition about the saintly dedications claim to have their root in Ireland. The most notable of these is on the island of Barra which sports an ancient church ruin dedicated in his name. We also know that some Scottish breviary had a liturgical form of the Life document incorporated into them, the only surviving one being the Breviary of Aberdeen (1509AD).

Cross inscribed slabs in the cells, inscribed by modern pilgrims.

Personally I would lean more heavily to the idea of Saint Finbarr as a historical figure in reality and not a re-appropriated saint for a local people. While there isn't much sure evidence of this, I find the argument that the Life document has a commonality with the history of Saint Finnian to be somewhat unconvincing and I would place more trust in the oral tradition than most would probably dare. Finbarr's Life has undoubtedly been appropriated for various means throughout time, but for me the sheer strength of his cult and its geographical spread hint at a real historical figure.

Inscription on the plaque of the central cross in the enclosure.

Gougane Barra, where Finbarr spent time in isolation, is a very beautiful and peaceful place. The island is quite small, but the site is well protected from the elements and is frequently visited. It has a tiny nineteenth century church that today is very popular as a venue for weddings. A square enclosure houses a number of cell structures and a large cross in the middle proclaims that one is the original cell of Saint Finbarr. In reality the whole structure is an early eighteenth century reconstruction by a priest called Fr Denis O'Mahony who retreated to the island and spent a considerable amount of time there. It is quite possible however, that some manner of cell structure existed here whether connected directly to Saint Finbarr or not and it has been reincorporated into the present enclosure. During the worst of the penal times the island became deeply significant for Roman Catholics as a place where mass could be celebrated in peace and without the threat of repercussion. 

Saint Finbarr's Holy Well.

The holy well is still visited, although these days mainly by tourists who throw coins into it despite the signs that ask them not to. It is a basic square stone structure right on the side of the lake, topped by a large flat stone and a mound of grassy earth. Local legend has it that when Finbarr arrived at Gougane Barra a great serpent lived in the waters of the lake and he cast it out. As it fled the scene its great bulk carved a channel in the earth all the way to the sea, thus creating the River Lee. It is best to visit the site early in the morning or late in the evening as it can become very thronged with tourists and very noisy with wedding parties. The Saint Finbarr Pilgrim Way is also a good way to visit the well and site. It has been recently revived and takes place each year on the saint's feast day (25th September) from Drimoleague to Gougane Barra; although you can walk the trail at any time of year. Gougane Barra also has a number of walks with many species of trees to see and beautiful scenery and some deer if you're lucky. It also boasts Ireland's top toilet!

Ireland's top toilet!

He was the clear well through which the sins of all the people entrusted to his care by God were washed clean by the purity of his teaching.

Portion from the early vernacular Life 

(transl. by Pádraig Ó'Riain, Irish Texts Society).

The view from the causeway to the island.

How to find it.

From Cork, the easiest route is to go out the N22 taking the R584 (to the left). Follow this road out until you see signs for Gougane Barra. It is quite a journey on a winding country road. On arrival at the site walk down the lake edge towards the causeway out to the island. the holy well is on the right at the start of the causeway. The enclosure of cells and the church are all on the island.

Saint Lachtain’s Holy Well, Freshford

A zoomorphic image in the arch of St Lachtain's church

In the picturesque little village of Freshford in County Kilkenny lies a deep holy well dedicated to Saint Lachtain. The village is settled on a small park square with the remnants of an Irish high cross, but sadly all that is to be seen is a lump of worn stone. A little way down from the village square is the church of Saint Lachtain, built in 1731 and incorporating an ancient doorway portal from 1110. Although the actual church building is of a relatively late date, the site is of great historical significance in Ireland as a site of almost continuous use since its early foundation.

 The ancient archway of St Lachtain's church

The original foundation at Freshford was settled some time in the seventh century before the death of Saint Lachtain in 672AD (some annals record the earlier date of 622AD, but this may be a confusion with the date of the foundation of the first church at Freshford) and very early historical records make many references to the existence of the site. It is mentioned later in various Annals dating from the twelfth and thirteenth century, where an attempt is clearly being made to have the site recognized as the Episcopal centre of the newly established diocese of Ossory. The mission met with failure with the site being recognized only a part of the temporalities of the See of Ossory in 1218. However, Bishop Hugh Mapleton held it in high esteem and built his Episcopal palace close by called Uppercourt. Uppercourt was to remain the favoured residence of the Bishop’s of Ossory until the 1550’s when Bishop John Bale was resident. This Bishop had a voracious reforming zeal which enraged the local population and in a single night they murdered five of his servants, forcing him to flee for his life. Since then, the building of Uppercourt has been in secular ownership.

The village of Freshford

Today the church of Saint Lachtain is still in regular use and the nave of the church is thought to be built on the same foundation outline as the tenth century cell church (the second church to built on the site) which was built to house the relic of Saint Lachtain’s arm; a magnificent silver and gold reliquary which housed the saints forearm bones and which can be seen in the National Museum in Dublin. It’s nothing short of a miracle that the relic survived at all as the site was plundered numerous times by the Vikings and casual robbers, who repeatedly burned its books and plundered its silver and gold. The Franciscan’s moved the reliquary to County Kerry in the mid 1600’s where it was to stay for some time before being transferred into the care of the Museum in Dublin. The doorway to the church is the oldest surviving part of it, dating to 1110 and incorporating some zoomorphic figures, a rider on horseback and two ecclesiastical figures (both unidentified). The arch carries a prayer inscribed in Irish script: Pray for Niamh, daughter of Corc, and for Mathgamhan O Clearmaic for whom this church was made. Pray for Gille Mocholmoc for whom this church was made. Pray for Gille Mocholmoc O Ceannucain who made it.

Two ecclesiastical figures in the arch

Saint Lachtain’s day is celebrated on 19^th March. A native of Muskerry in County Cork and born into an illustrious family, Saint Lachtain’s arrival was shrouded in mystery in a vision given to Saint Molua while under the oversight of Saint Comgall of Bangor. It was said that Saint Molua was so disturbed by this vision, and in fear that it he had fantasised the whole thing himself, he never broke a smile until he heard of the child’s birth! Lachtains genealogy is confused, but it is generally regarded that he was of royal lineage. The earliest life of the saint (which only records his early years) is now lost, but various writers such as Colgan records a story from it regarding how the child in the womb appeared in a vision to a blind man by the name of Mohemeth to give him his sight. Other stories relating to Lachtain’s childhood portray him in the same vein as Jacob, Jeremiah and John the Baptist, sanctified before their birth - a common device used in early Irish Saint’s Life’s. Other miracles from his childhood relate how he healed himself of food poisoning, how he healed his mother of a terminal tumor and how he saved the cattle of the area from a terrible plague.

The shrine reliquary of Saint Lachtain's arm

In later Life accounts of the saint we are told how he journeyed northward and went to study under the direction of Saint Comgall in Bangor, who placed him in the care of Saint Molua as his guardian and teacher. He remained here until the age of thirty, studying diligently and being highly proficient in his knowledge of the scriptures. After this period in Bangor, Lachtain set out to establish a number of religious foundations both in County Kilkenny and in County Cork.

 The much neglected holy well

The saint’s holy well is a short walk from the ecclesiastical site, set off slightly from the main road into the village. O’Hanlon records it as being in great disrepair and utterly neglected by the local people, but the same well is mentioned in the ancient Life of Saint Mochoemoc (an Abbott in the time of Saint Lachtain’s later years and patron saint of LIsmore) as being a place ‘sacred to the memory of Saint Lachtain’. Saint Lachtain died on the 19^th March in 672AD and within a very short period of his death he was being venerated as a saint, recorded in the martyrology of AEngus of Culdee, the Martyrology of Tallaght, of Marianus O’Gorman, of Maguire, O’Clery’s, in the Calendar of Cashel, and more curiously the saint appears in the sanctorale of the Carthusian Order throughout Europe on the same date. There are a number of Holy Wells dedicated to Saint Lachtain throughout Ireland and all of them hold in common a belief that they cure paralytics and those ‘possessed by a diabolical agency’. The waters in the holy well at Freshford are considered beneficial for the blessing of cattle; possibly relating to an account in one of the Life’s which tells of the Saint’s gift of cattle to the people and of his love of dairy food. Saint Lachtain was also highly regarded as a broker of peace between warring factions and tribal scuffles, and was said to have been a keen defender of the interests of the people of Munster. In later martyrologies he is recorded as being a Bishop, but despite the record, it is a claim that is difficult to ascertain in truth. Overall, Lachtain’s life is one that tells of supreme sacrifice, leaving behind his royal rights to enter a life of self-giving and risking his life in peacemaking for the people he loved. A healer, a teacher and a man of prayer who travelled by faith the length and breath of Ireland, Saint Lachtain’s memory is firmly fixed in Freshford; a sleepy, peaceful little village in County Kilkenny.

The modern, small cross at the well

At some point the holy well at Freshford has gone through very significant alteration, with a boundary wall now built to separate it from the surrounding farmer’s fields, and an iron gate encompassing a cross erected at its entrance. A Conservation Plan from 2004, typically makes no mention of the well at all. The holy well itself is very deep, but badly neglected. Its culverts have become blocked, so the water fills up over the top of the circular well housing and because of the lack of flow, much green algae has grown on the surface of the water. The rest of the well housing is in good condition, with a tiny stone cross in one corner. It is a simple layout and easy to make rounds, but the waters are far from inviting! Despite being on a main road into the village, it is a peaceful place with its own peculiar charm and sleepy nature. A much overlooked site that’s well worth the visit.

The iron gate at the entrance to the well

Lachtain, the Champion, loved

Humility, perfect and pure,

Stand through perpetual time

Did he in defence of the men of Munster.

Cumineus of Connor.

O thou who art heroic love, keep alive in our hearts that adventurous spirit which makes men scorn the way of safety, so that thy will be done. For so only, O Lord, shall we be worthy of those courageous souls who in every age have ventured all in obedience to thy call, and for whom the trumpets have sounded on the other side; through Jesus Christ our Lord. 

Amen.

John H. Oldham

The stump of the high cross

How to find it:

From Kilkenny heading out to the village of Freshford, the holy well is located around 200 metres before the village on the right hand side of the road. As you enter the village, the church is located down a road to the right off the main village green.

A cross inscribed in the doorway of the church