Respected and Lamented by All Who Knew Him

Apr30

In the rarely opened south transept of Cloyne Cathedral, County Cork the end wall is dominated by this splendid early 18th century monument to members of the Longfield family, the first listed John Longfield having acquired a nearby estate and named it Castle Mary, perhaps in honour of his heiress wife, Mary Hawnby of Mallow. Successive generations are listed, the first (and last) Viscount Longueville being the grandson of John and Mary Longfield: note how the word ‘respected’ had to be tucked into the available space. On Lord Longueville’s his death without an heir, Castle Mary was inherited by a cousin, Colonel Mountifort Longfield. The house was burnt by the IRA in 1920, so this is now the best-preserved memorial to the family.

Entombed

Apr9

The town walls of Cashel, County Tipperary were first built under a Charter of Murnage received from Edward II around 1319-24. Originally incorporating at least five gates and enclosing an area of some twenty-eight acres, a surprising extent of these mediaeval defences survive, not least around the boundary of the graveyard of St John’s Cathedral: this marks the south-east perimeter of the old town. Inserted into the walls are four thirteenth-century tomb slabs believed to represent Sir William Hackett, his wife and two other family members: these came from the site of the nearby Franciscan friary established c.1265 thanks to a bequest by Hackett and were later moved here for safe keeping.

A Vision Realised

Apr4

The second half of the 19th century witnessed a frenzy of church building in Ireland. In Cobh, County Cork for example, the construction of a vast new cathedral designed by Edward Pugin and George Ashlin began in 1867. That building, like the majority of others, was commissioned by the Roman Catholic church intent in the aftermath of penal reform to make its mark across the country. By contrast the Anglican Church of Ireland, which until around 1830 had engaged in a similar ferment of church building, primarily (although not exclusively) funded by the Board of First Fruits, was now in retreat. The Irish Church Act of 1869 (it came into force two years later) broke a long-standing link between the Anglican church and the state, and repealed legislation requiring all citizens to pay tithes to the Church of Ireland. As a result, the Church of Ireland’s ability to engage in construction or even restoration of property severely contracted. All the more interesting therefore to see that not far from Cobh and during the same decade as work on its cathedral began a similarly ambitious project was initiated by the Irish Anglican community: the rebuilding of St Fin Barre’s Cathedral in the centre of Cork city. The site on which it stands is believed to have been a place of worship since a monastery was founded here in the seventh century and named after the local patron saint Fionnbarr (meaning ‘fair headed’). The city of Cork grew up around this religious settlement and in turn the monastic church became the city’s cathedral. This mediaeval structure was damaged during the Siege of Cork in 1690 and largely replaced in the following century: the most important extant feature of that much earlier building is the Dean’s Gate: now inserted into the southern boundary of the Cathedral grounds’ wall it was originally an archway in the west portico of the bell tower.

Only a couple of photographs taken shortly before its demolition give an idea of the appearance of Cork’s 18th century cathedral. Other than retaining the ancient tower at the west end, it looks to have been not unlike places of worship erected elsewhere in Ireland during the same era, such as the Anglican cathedrals then built in Cashel, County Tipperary and Waterford city. Commentators today, perhaps dazzled by its successor, tend to be unfairly disparaging about the old St Fin Barre’s since it probably had ample architectural merit, given some of the cultural pedigree of the bishops involved. Richard Caulfield’s Annals of St Fin Barre’s published in 1871 gathered together all source material on the building’s history and reported that in November 1733 ‘Whereas it appears to the Dean and Chapter that the Cathedral is in very bad repair, and in great danger of falling, & that an application be made to the Bishop by the Dean, Archdeacon, and Oeconomus [the bursar], that his Lordship would be pleased to give his advice about pulling down and re-building same Cathedral…and that the Dean, &c., should indemnify the Bishop.’ In September of the following year ‘The Cathedral was ordered to be taken down, the Oeconomus to employ workmen, and the Bishop to be requested to direct such a plan as he may think proper.’ Soon afterwards Robert Clayton was appointed bishop of the diocese and it was during his term, and that of his successor, that the new cathedral was built. Clayton, who would later have troubles over his religious beliefs (at the time of his death in 1758 he was facing charges of heresy having publicly espoused the doctrines of Arianism), was a man of considerable taste: his splendid Dublin townhouse on the south side of St Stephen’s Green was designed for him in the mid-1730s by Richard Castle (it is now part of Iveagh House). One therefore imagines that the cathedral works over which he presided in Cork would have displayed equal taste, even if in this instance we do not know who was the architect responsible. Yet work on the new St Fin Barre’s proceeded slowly, in part due to shortage of funds. In March 1737, for example, it was noted ‘The Dean and Archdeacon to wait on the Bishop to represent the state of the Cathedral, that all their money has been expended, and to seek his Lordship’s advice’ and later that same year, ‘The Dean and Chapter, not having sufficient means to finish the Cathedral, make a lease to John Supple of the great and small tytles of the Oeconomy of the Cathedral, for four years, at a yearly rent of £108 15s.; and as it would greatly retard the finishing of the Church if the Dean and Chapter were to wait till the rents became payable, &c., John Supple has advanced the four years’ rent in the whole sum of £435.’ Ultimately it appears the job had still not been finished by the time Clayton moved on to the diocese of Clogher in 1745, his place being taken by a local cleric, Jemmett Browne. He was likewise interested in architecture, reconfiguring his family house outside the city at Riverstown where the Ticinese sibling stuccodores Paolo and Filippo Lafranchini are credited with decorating the interior. A photograph of the chancel arch of 18th century St Fin Barre’s shows its walls to have been covered in elaborate rococo plasterwork on either side of a large Venetian window and this has been attributed by Joseph McDonnell to the same Lafranchini brothers. All of which suggests that the cathedral must have had a rather fine interior.

Time passes and tastes change, and the following century it was again resolved to demolish St Fin Barre’s. One suspects that this decision, officially taken in 1862, was due to the arrival that same year of a new bishop, John Gregg, appointed to the position on the recommendation of his admirer and then Lord Lieutenant, the seventh Earl of Carlisle. Evidently keen to leave a mark on his diocese, the strong-minded Gregg declared that the building he had inherited ought to be taken down and replaced with ‘a structure more worthy of the name, Cork Cathedral.’ One suspects the existing St Fin Barre’s was rather too secular in style to suit the Gregg’s brand of evangelical Christianity. Accordingly an international competition was held for an architect to design a new cathedral. This attracted sixty-eight entrants, William Burges being declared the winner, even though – as some of the losers pointed out – his proposal excluded from the prescribed budget of £15,000 the monies needed to build towers, spire and sculpture. The eventual cost would climb to more than £100,000 (on the other hand, reverting back to the Roman Catholic cathedral in Cobh, its original construction budget of £25,000 overran to a final total of £235,000). Moreover Burges declared himself ‘unconcerned’ over any difference between intended and ultimate cost of building his vision. In the future, he informed Bishop Gregg, ‘the elements of time and cost being forgotten, the result only will be looked at. The great questions will then be, first, is this work beautiful and, secondly, have those to whom it was entrusted, done it with all their heart and all their ability.’ These sentiments were not perhaps altogether appreciated by the people of Cork who, in the aftermath of the Church of Ireland’s disestablishment, had to find the funds for St Fin Barre’s. But Burges’ background explains his own indifference to budgetary matters: born in London in 1827, he inherited a fortune from his engineer father and therefore never had to worry about earning a living. After years of travel and working in the offices of both Edward Blore and Matthew Digby Wyatt, he set up his own practice in 1856. Thereafter despite providing designs for various competitions he was aged thirty-five before he finally won his first major commission: St Fin Barre’s. His proposal involved the total demolition of the building then on the site, including the mediaeval west tower, because Burges was an architectural ideologue whose preferred style – Early French Gothic – trumped all others: ‘I was brought up in the thirteenth century belief,’ he once wrote, ‘and in that belief I intend to die.’ No qualms here about clearing away anything that might impede the execution of his vision.

Both Burges and Bishop Gregg died before work on St Fin Barre’s had been completed, the former in 1881, the latter three years earlier but since he was succeeded in the diocese by his son Robert Gregg, the work continued seamlessly. Thus the cathedral as we see it today is essentially the expression of these two men’s aesthetic and religious beliefs: Burges’ intentions are understood but the importance of Gregg in the development of St Fin Barre’s has been less discussed. It is not difficult to understand why this should be the case, as Burges – who in today’s parlance might be reckoned a control freak – was responsible for the design of every part of the building: nothing was permitted to escape his attention and approval. He drew the designs for all of St Fin Barre’s sculptures inside and out, for the majority of its seventy-four stained glass windows, the mosaic pavement in the chancel, the pulpit, altar and bishop’s throne. An indication of his personal commitment was Burges’ gift of the Resurrection Angel made of copper covered in gold leaf that crowns the sanctuary roof at the east end. Given how elaborate the decorative scheme is, and the increasing demands of his work schedule elsewhere notably with the third Marquess of Bute in Cardiff, no wonder Burges died at the age of 53. Although the cathedral is relatively small (it was intended to hold a congregation of 700 souls, no more than the average for a London parish), it is smothered in embellishment. The exterior is built of Cork limestone, the interior of Bath stone and the walls are lined with red Cork marble. As was the case with mediaeval cathedrals, internally and externally St Fin Barre’s is intended to be ‘read’ by the faithful as the building narrates the story of Christianity. For example, the west rose window illustrates the story of creation according to the book of Genesis, while the windows on either side of the nave feature tales from the Old Testament. Those in the ambulatory deal with the life of Christ. While the cathedral was consecrated in 1870, its decorative work in accordance with Burges’ intentions was only finished in the mid-1930s. In this respect, it bears similarities with the slow construction of such buildings in the Middle Ages, and indeed with that of its 18th century predecessor. Today St Fin Barre’s is rightly admired as one of the finest and most complete expressions of Gothic Revival architecture in these islands. It also represents a final flourish on the part of the Anglican church in Ireland before the onset of a long decline.

The photograph above is a detail of a half-scale plaster model of a sculpture above the rose window on the inside of St Fin Barre’s. Depicting an architect at work, it is believed to represent William Burges.

Community Spirit

Mar28

The word community is now much bandied about: it has become the easy-to-reach generic term whenever a group of people needs to be described collectively. And perhaps as a result, the concept behind community – the notion of a number of persons sharing not just the same space but also the same social values and sense of civic responsibility – can be overlooked. Today readers are offered an example of community spirit put into action, and an opportunity to participate in this.

St John’s Church in Clonmellon, County Westmeath dates from c.1790 when it was built with funds provided by Sir Benjamin Chapman who lived nearby in Killua Castle. (Note that the last Chapman baronet, Sir Thomas, was the father of T.E. Lawrence ‘of Arabia’). Lying at the end of a long, tree-lined avenue off the main street of the village and in the middle of a graveyard, the building was described by Samuel Lewis in 1837 as ‘a neat structure with a handsome spire.’ Some two years earlier it had been repaired at a cost of £251 granted by the Ecclesiastical Commissioners. The spire admired by Lewis has long been lost but otherwise the church, at least externally, remains much as he would have seen it. The raised east end suggests the present structure may have been erected on the site of an earlier one, as was often the case. Designed in the simple hall style found throughout the country, the north side of its nave, which is first seen on approach, is completely plain whereas that on the south has three pointed-arch windows retaining remnants of latticed glass. So too does the east end triple-light window while at the west end smaller windows flank the tower in which a door provided access for parishioners. The castellated tower is of dressed limestone whereas the main body of the church was built of rubble formerly covered in render.

St John’s Church remained in active use for 200 years until taken out of service by the Church of Ireland in 1990 when most of its fittings were removed (the altar table was subsequently moved to the Church of Ireland in Ballee, County Down). St John’s and its surrounding land were sold in 1997 but the new owner seems to have done little work on the building which thereafter fell into disrepair. A few years ago the family which has long been engaged in restoring Killua Castle also bought St John’s and began work to ensure this key feature of the local heritage was not lost. At some date the exterior had been covered in cement render which did not allow the building to breathe and encouraged damp, as did the loss of slates from its roof. The entire roof has since been restored, using old slates, while the walls were stripped of their cement. Internally some of the plasterwork also had to be removed due to damage, and the ceiling has been repaired.
All this work was done from the family’s own funds, and using the same workmen they have employed at Killua Castle. Their motive was to save St John’s. But what of its future? The present owners propose to complete the task of restoration of the building both inside and out, as well as the surrounding graveyard. They will then offer it free of charge to people in the area for use as an exhibition gallery, meeting hall and any other purpose for which it might be needed, since no such venue currently exists in or near Clonmellon. This philanthropic gesture truly represents what is meant by community spirit, encapsulating civic engagement and an active wish to better the area in which one lives. The owners are committed to finishing what they have started but understandably would like others to share their spirit and have opened a kickstarter fund for this purpose. Anyone can contribute and in doing help to counter the prevailing notion that rural Ireland has no future. Now is the chance to demonstrate a full understanding of the word community.

Anyone interested in assisting with the restoration of St John’s Church can do so by visiting https://kickstarter.com/projects/1429745501/st-john-s-church-clonmellon before April 15th next.

Recalling the Family

Mar23

An avenue leading from Castle Saunderson, County Cavan brings the curious to a small church likely dating from the 1830s and designed by George Sudden but either incorporating or replacing an older place of worship on the same site. This was built by and for the Saundersons who owned the estate on which the church still stands, and as if to underline that point above the door inside the west end is a sandstone plaque, believed to date from the 17th century, featuring the family coat of arms. Outside at the east end the ground, in which are set 17th century gave slabs, drops away to provide access to what used to serve as the Saunderson’s vault.

For more on Castle Saunderson, see Scouting Around for a Saviour, December 21st 2015.

House of Stone

Mar19

Duleek, County Meath derives its name from the Irish words daimh liag meaning house of stone and is, it seems, the oldest known reference to such a church being made from stone rather than wood. A monastery was founded here in the fifth century by St Cianán, a disciple of St Patrick, but the ruins of St Mary’s Augustinian priory seen here date from the 12th and 13th centuries, with the large tower at the west end erected in the 15th century at a time when churches and monasteries were subject to attack. An adjacent early 19th century Anglican church no longer serves its intended purpose but has been converted into a restaurant.

At the Close of the Day

Mar5

A winter’s sunset reflected on the west front of St Mary’s Collegiate Church, Gowran, County Kilkenny. Built in the 13th century on the site of an earlier monastery, it was served by a community of clerics unattached to any particular area. Post-Reformation, this part of the building fell into dereliction but in the 1820s the tower and chancel were extensively restored for use by the Church of Ireland.

In the Midst of Winters

Feb29

From Samuel Lewis’ Topographical Dictionary of Ireland (1837):
‘Agher, a parish, in the barony of Upper Deece, County of Meath, and province of Leinster, 2 ½ miles (S. S. W.) from Summerhill; containing 360 inhabitants. It is situated on the road from Summerhill to Edenderry, and from the latter town to Dunboyne, and contains 1900 statute acres, as applotted under the tithe act. Its surface gently undulates, and the soil consists of loam of different qualities: about one-third of the land is under tillage, and the remainder, with the exception of about 100 acres of bog, half of which is cut away and partly planted, is good grazing land. There are quarries of limestone; the Royal Canal passes near the southern extremity of the parish. Agher House, the residence of J. P. Winter, Esq., occupies a beautiful situation in a demesne of about 650 statute acres, containing some fine timber: the gardens are extensive and well laid out; and the neat appearance of the cottages on the estate manifests the proprietor’s regard for the comforts of the peasantry. The living is a rectory, in the diocese of Meath, and in the patronage of the Crown: the tithes amount to £80. The church is a neat edifice, erected by voluntary contributions and a parochial rate, in 1804: it contains a window painted by Gervaise, representing Paul preaching at Athens, from the cartoons of Raphael, which was formerly in the private chapel at Dangan, in the adjoining parish, when that place was the seat of the Wellesley family. There is a glebe-house, with a glebe of 12 ½ acres. In the R. C. divisions this parish forms part of the union or district of Laracor, or Summerhill: the chapel is situated on the townland of Agher, on ground given by the family of Winter. The parochial school for both sexes is aided by annual donations from Mr. Winter and the rector, and there is a private pay school; also a dispensary.’

The Winter family originally came to Ireland under curious conditions. According to Burke’s Genealogical and Heraldic History of the Commoners of Great Britain and Ireland (1835), Dr Samuel Winter, an Anglican clergyman originally from Warwick had during the English Civil War settled in a parish in northern England. However, ‘In 1650 Dr Winter was obliged to resign the living of Cottingham, York, of which he was Rector, being ordered by the then Government to proceed to Ireland with the Commissioners appointed for the settlement of that country, as their Chaplain, and was soon after (on 3rd June 1652) constituted Provost of Trinity College, Dublin, which the preceding troubles had left almost dissolute. In this office he exerted himself with great zeal and success to reassemble the surviving members, and to re-establish the discipline of the University. He appears to have been removed from the provostship at the Restoration.’ Dr Winter then returned to England but not before confirming himself in the ownership of lands in Counties Offaly, Meath and Westmeath. On his death these were duly inherited by his eldest son, another Samuel, who had married a sister of the anabaptist Cromwellian solder, Colonel Zierom Sankey. Subsequent generations made equally good marriages, the most significant of which was the union c.1738 of Francis Winter (who had already inherited the estate of his childless elder brother) and Margaret Pratt, daughter and heiress of Benjamin Pratt of Agher, County Meath: like the Winters, the Pratts originally came to Ireland as part of the Cromwellian settlement and had bought Agher from Henry Jones, Bishop of Meath. In 1771 the son of Francis and Margaret Winter, yet another Samuel Winter, was left Agher on the death of his Pratt grandfather. Soon after he built a new house on the land, moving into it in 1776. However, the cost of the property, of three storeys over basement, together with other financial setbacks, obliged Samuel first to mortgage and then to sell some of his other lands. Thereafter the family seem always to have been short of funds: in 1817 Samuel’s son John Pratt Winter was forced to lease Agher, auction his stock and furniture, and take his wife and younger members of the family to live in a boarding house in Paris where they remained for seven years.

The last of the Winters to live at Agher was Captain Charles Edward Purdon-Winter who in 1936 sold the estate to the Irish Land Commission. The land was split into diverse lots and in 1947 the house demolished by controlled explosion, its rubble used to fill the basement. Today little remains to recall the Winters of Agher other than the church and its surrounding graveyard, both of which they did so much to beautify. The church was erected by the family in 1804 on the site of an older building (Jonathan Swift held the living from 1699 until his death in 1745). It was further extensively refurbished by the Winters in 1902 and at that date a four-stage buttressed tower and porch was added at the west end. Internally the church’s most distinguished feature is the window above the altar table. After Raphael and representing St Paul preaching to the Athenians, this was originally made for the private chapel of nearby Dangan Castle, seat of the Wellesleys (forebears of the Duke of Wellington) until abandoned by them at the end of the 18th century. The artist responsible was Dublin-born Thomas Jervais, who according to Strickland, ‘For the Duke of Leinster he executed some stained glass, which was formerly in the bow-window in the large room in Leinster House; and did several windows for Lord Charlemont at Marino, which were destroyed by fire in March, 1807. Three windows by him were formerly in Rathfarnham Castle, as recorded by Austin Cooper in 1781; but they have now disappeared.’ Around 1770 Jervais moved to London where he remained for the rest of his life. Thus the Agher window now appears to be the sole surviving example of his workmanship in this country and is particularly important because it is not stained but painted, using a technique he devised for himself. Less rare but equally charming is the Winter mausoleum found in the graveyard, its first occupant of its barrel-vaulted interior being Samuel who died in 1811. A late flourish of the Gothick style, the façade has a three-bay battlemented façade, the breakfront centre capped with pinnacles as are the outer miniature turrets. The arched opening is flanked by similar windows with a recessed quatrefoil above each. It stands a memorial to past Winters and, with little else remaining to do so, serves as a recollection of their long presence in this part of the country.

The Irish Georgian Society is currently fund-raising to help with the cost of restoring the Jervais window in Agher Church. The work comprises a series of painted panels which were then fitted between thin lead bars to make the picture. In its present position (see above), it contains an error of assembly: can anyone spot what that is?

A Diligent Divine

Jan25

Those early Irish saints seem to have been an astonishingly sedulous lot. When not rushing from one side of the country to another so as to convert any remaining pagans to Christianity, they were founding monasteries which, almost without fail, soon attracted thousands of followers. Such apparently was the case with Máel Anfaid (Mael the Prophet), a son of Cathal MacHugh, King of Munster and disciple of St Carthage, who in the first quarter of the sixth century like so many of his ilk diligently established a religious house. In this instance the spot chosen was an island called Dair Inis (Isle of the Oak) in the river Blackwater, County Waterford. Naturally the enterprise flourished and by the early 8^th century Molana, as the island had been renamed, was a centre for the Céili Dé (the Servants of God), a reforming group determined to improve standards in the Irish church. Around the year 720 Molana’s Abbot, Ruben Mac Connadh in conjunction with Cu-Chuimne of Iona, produced the Collectio Canonum Hibernensis. This work laid out the rules of Canon Law, drawing on earlier texts and regulations, and was widely circulated throughout the rest of Europe over following centuries. Molana is also believed to have housed the first proper library in Ireland, although none of the original manuscripts is known to have survived. As usual, the Vikings were at fault: on their way upriver towards Lismore and other rich settlements they regularly caused havoc on Molana. By the 11^th century these despoliations, plus flooding caused by the Blackwater being tidal at this stretch, had effectively obliterated Máel Anfaid’s once-thriving monastery.

The island’s circumstances improved around the time of the arrival of the Normans. Nearby a castle was erected at Templemichael, possibly by the Knights Templar who would take care the adjacent monastery was not subjected to further attacks. Then this part of the country came under the authority of one of Strongbow’s knights, Raymond ‘le Gros’ FitzGerald, described by Giraldus Cambrensis as “very stout, and a little above the middle height…and, although he was somewhat corpulent, he was so lively and active that the incumbrance was not a blemish or inconvenience.’ Around this time the island was given to the Augustinian Canons who would remain there until the 16^th century watching over the tomb of Raymond who died around 1186. The buildings were extensively reconstructed in the 13^th and 14^th centuries and once more the community thrived. However, again as was common throughout the country, the 15^th century brought trouble, with the abbot John McInery accused of simony, perjury and immorality: Pope Nicholas V deposed him in 1450. By By 1462 it was reported that although the Augustinian friars were caring for many poor and sick their buildings were in poor condition. Perhaps for this reason that same year Pope Pius II granted an indulgence to pilgrims visiting Molana on certain feast days and offering forgiveness of sins to all who contributed towards its repair and upkeep. Come the 1540s and the Reformation, a crown report on the establishment stated it comprised a church, cloister and all that was necessary for the operation of agriculture including 380 acres of land, three weirs for catching salmon and a water mill, the whole having a value of £26 and fifteen shillings. Initially ownership of the island was given to James FitzGerald, 14^th Earl of Desmond but following the family’s rebellion against the English authorities it was reclaimed by the English authorities.
Molana was initially leased to an English sea merchant called John Thickpenny but a few years after his death in 1583 Queen Elizabeth granted it to Sir Walter Raleigh who owned adjoining land in Youghal. He in turn consigned it to his confidant, the astronomer, mathematician and ethnographer Thomas Hariot who it is sometimes said spent some time living on the island in what remained of the old monastery and working on various scientific theories. In 1601 Raleigh sold his entire Irish estate to that great adventurer Richard Boyle, future first Earl of Cork. A decade later Boyle gifted Molana and adjacent mainland of Ballynatray to his brother-in-law Captain Richard Smyth whose family would remain in residence there for some 350 years.

The Smyths first built a castellated house but this was destroyed during the rebellion of 1641 and half a century later a Dutch-gabled building was erected on the same site. That was in turn replaced by the present house during the last decade of the 18^th century. Designed by Alexander Dean of Cork the building is of eleven bays and two storeys over basement. Its situation with superlative views down river explain why at the start of the 19^th century the Smyths decided to undertake work on Molana. First of all a causeway was constructed linking the island was to the mainland. This allowed ease of access to the picturesque ruins where certain structural changes were made, notably the insertion of a pointed arch entrance on the north side of the church. The building rightly dominates the site, measuring more than 55 feet with an undivided nave and chancel, the former being the oldest part of the building (12^th century) and possibly incorporating an earlier church here. The 13^th century chancel has ten large lancet windows, six to the south and four to the north, all almost thirteen feet high and concluding at the east end with a large window which still preserves fragments of the original decorated embrasure. To the immediate north is what remains of a two-story building, likely the prior’s residence, with a pointed doorway and spiral staircase. To the south-west lie the remains of the cloister at the centre of which a sculpture representing the monastery’s originator was erected. A plaque on the plinth below reads ‘This statue is erected to the memory of Saint Molanfidhe who founded this abbey for Canon Regular A.D. 501. He was the first Abbot and is here represented as habited according to the Order of Saint Augustine. This Cenotaph and Statue are erected by Mrs. Mary Broderick Smyth A.D. 1820.’ Elsewhere on the site and beneath a window another plaque was installed reading ‘Here lies the remains of Raymond le Gros, who died Anno Domini 1186.’ Old photographs show a funerary urn on the ledge above but this is no longer in place. Ballynatray – including Molana – has since changed hands on a couple of occasions but it is still possible to understand the place’s charm, not least when standing inside the house and looking upstream towards this romantic reminder of an ancient Irish saint’s sedulousness.

Man Proposes, But…

Jan18

Reference was made here some weeks ago to the Board of First Fruits (see Made Better by Their Presents II, December 12^th 2015). Although it had a considerable impact on the Irish landscape in the 18^th and early 19^th century, this organization is today little known. To reiterate briefly, the board was established in 1711 to provide financial assistance for the building and improvement of the Church of Ireland’s places of worship and glebe houses. First funded by a tax on clerical incomes from 1778 onwards it received grants given by the Irish Parliament, after 1785 this being a yearly sum of £5,000. Following the Act of Union, this country’s Anglican clergy became absorbed into the newly-formed United Church of England and Ireland and thereafter the amount of money made available to the Board of First Fruits rose: its annual grant doubled to £10,000 in 1808, soared to £60,000 between 1810-16 before dropping first to £30,000 and then £10,000 after 1822. As a result of this money, the Church of Ireland was able to embark on a building spree: in the first quarter of the 19^th century almost 700 churches were either newly constructed or renovated, along with 550 glebes and 172 schoolhouses. While the entire country benefitted from this programme, there were regional variations depending on the level of engagement by whoever was then in charge of a diocese. Among the most committed to the scheme was Thomas Lewis O’Beirne, Bishop of Meath for a quarter-century (1798-1823). O’Beirne is a fascinating character. Born into a Roman Catholic family in County Longford, initially he studied for the Catholic priesthood at the Jesuit seminary in St Omer, France: his younger brother Denis was there at the same time and completed his studies (the siblings would later serve in the same parish of Templemichael, Longford, Thomas as rector and Denis as parish priest). A breakdown in health led Thomas to England where he converted to Anglicanism and attended Trinity College, Cambridge. Highly intelligent, industrious and devotedly loyal to the Church of Ireland, he was appointed first to the Diocese of Ossory in 1795 before being transferred to Meath three years later. During his long episcopate, he embarked on an improvement of both clergy and buildings in the diocese, a schedule of work which has been thoroughly investigated by Mary Caroline Gallagher in her 2009 doctoral thesis on the subject.

Exhibiting the customary fervour of the convert, O’Beirne believed incumbents ought to be resident in their parishes (not something which had hitherto been universally the case) and services should be held in churches that were structurally sound and, appropriately designed and maintained. Hence his keen interest in improving both clergymen’s homes and places of worship. He was fortunate in his timing, his period as Bishop of Meath coinciding with the Board of First Fruits having most money to distribute, commonly through a mixture of grants and loans to parishes (which on occasion had the effect of saddling parishioners with long-term debt). Today we look at two Meath churches that underwent redevelopment in O’Beirne’s time. The first of these (top and above) is St Patrick’s at Castletown-Kilpatrick. There was a mediaeval church on this site and parts of it were incorporated into the newer building, in particular over the east window a portion of what is believed to be a 15^th century tomb stone showing a woman in prayer. There are also two old arched windows on the second floor of the belltower and a stone head that projects from the wall of the church. These were presumably rescued by the man responsible for the building’s refurbishment, whose name features in a stone plaque over the doorcase (which also looks to be older than the main body of the church). The plaque reads ‘This Church was Rebuilt by Order of The Rigt. Honb. & Rt. Revd. Th. Lewis Lord Bishop of Meath. The Revd. Robt. Longfield Rector. Henry Owens Esqr. & Henry Liscoe, ChurchWardens. Robt. Wiggins Builder. A.D; 1820.’ The cost of the project was £467 and four years later a glebe house was also constructed to the immediate south at a cost of £1,107, this work financed by a Board of First Fruits loan. Declining numbers of worshippers meant that by the third quarter of the last century it had become difficult to sustain the church, which closed for services in the mid-1960s. The glebe house had already been sold and demolished around 1945.

Just a few miles south of Castletown-Kilpatrick stands St Sinch’s, Kilshine (above and below). According to legend St Abbán, whose father was a king of Leinster, founded a convent here and placed at its head a holy virgin called Sinche or Sineach, the church being called Cill-Sinche (thus the Anglicised name Kilshine). By the 18^th century this building had fallen into poor repair and so a new church was built in 1815 at a cost of £1,600 with funds provided by the Board of First Fruits. As at St Patrick’s the occasion was commemorated with a plaque: ‘The rebuilding and restoring of this Parish Church, after it had laid in ruin for upwards of a century, were the effects of the pious exertions of that excellent Prelate, the Right Honourable and Most Reverend Father in God, Doctor Thomas Lewis O’Beirne, Lord Bishop of Meath, who in the conscientious discharge of the functions of his high and important office not only caused many other churches in this Diocese to be rebuilt and restored, but procured for that most respectable Body, the Reverend the Parochial Clergy, residences and glebes within their respective Livings, suitable as far as it was possible to their situations, thereby enabling them duly to discharge the duties of Resident Protestant Clergymen, and to dispense to their parishioners of that persuasion the invaluable comforts of Our Blessed Religion. Aided by a pecuniary grant of 1,600 from the Board of First Fruits obtained through the intercession of His Lordship the Bishop of Meath.’ Let it not be thought the work of Bishop O’Beirne went unrecorded. But once more declining attendance numbers meant St Sinch’s had closed for services by 1958 after which its monuments were removed: today both here and St Patrick’s, Castletown-Kilpatrick are united with the church at Donoughpatrick where services continue to be held. Meanwhile tangible evidence of the efforts of Thomas Lewis O’Beirne and the Board of First Fruits to ensure the Church of Ireland had a long-term future looks to be irreparably vanishing. It seems only a matter of time before both these churches, and many more beside, vanish from the countryside altogether. Truly as Thomas à Kempis advised ‘Homo proponit, sed Deus disponit.’

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