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Nenagh Guardian – 22-08-1936

About a mile to the east of Ardcroney in a district called Lough Fada (Loch Fada), which according to tradition, was visited by St. Patrick. The place was, as the name indicates, at one time covered with water, but it is now quite dry. The bed of the river, which drained the lake into the Shannon, can still be traced. Faint with hunger, the saint was one day, according to legend, passing the lake in which three men were engaged fishing. Though hard at work for hours they had caught no fish till a few minutes before St. Patrick’s arrival. Explaining his plight to the fishermen, he asked them for some fish to relieve his hunger but they refused. He thereupon changed them into stones. Three large pillars of stone, each about six feet high and four feet wide, are still pointed out as confirming the truth of the legend.
Druid’s Altar
As is the case in most legends, there is probably a stratum of truth in the story. According to Dr. Healy, the saint visited Rathurles, about three miles distant, on his journey northward from Cashel. From Rathurles he proceeded to Terryglass, and Ardcroney would be in a direct line between these two places; near Loch Fada are the remains of a large fort which is still called “The Doon” (An Dun), where a king or chieftain resided in olden times. It was St. Patrick’s policy to convert the ruler of the district first, and having done so in Ardcroney, he would probably proceeded to Loch Fada to view the Druid’s altar – for such undoubtedly were the three large stones. According to tradition, a number of smaller pillar stones formed a circular enclosure round the altar but these were removed by the planters for building purposes. It is also stated that the smaller stones were covered with rude inscriptions on the edges. These were probably the Ogham characters as used by the Irish till St. Patrick’s time.”

Nenagh Guardian – 30-04-1910

Another piece here titled – The history of Nenagh – Instructive Lecture By Eminent Nenagh Clergyman

The most interesting piece in it to me is “In the beginning of the 2nd century of the Christian Era the province of Munster extended to the parish of Laun Eala or Lynally, in the King’s County, in the barony of Ballycowan, about a mile south-east of Tullamore, in the O’Molloy’s country. It was then called Aenach Cholman. About that time the Ard Righ of Ireland, Turthal Teachtmar, took possession of that part of the King’s County. The Munster Aenach was then transferred to Ormond. This event occurred in the year 130, A.D. This, therefore is the first date in the history of Nenagh. In the year 1930 you can celebrate the 18th centenary of your history as a town and place of note in Munster. Nenagh was a place of much interest in this country when London was a small village. The Aenach of this town had two names – Aenach Thete (pronounced Thebe), which means the Fair of the Flight, and, a’so, the name Aenach Urmumhain (The Fair of Ormond.) It is not recorded why the Aenach was called Thete, and I can only conjecture that this name may have arisen from the fact that the Munster Aenach was removed from its original situation in King’s County, and brought to Ireland in North Tipperary.”

Nenagh Guardian – 21-04-1917

This is titled “History of Nenagh” and contains the following “The circumstances which led up to this battle are the following: At this time two remarkable kings lived in Ireland: Malachy King of Meath and Ard Righ of Ireland and Brian Boru, King of Munster. Brian was at this time coming into prominence because of his ability and his success against the Danes. In the election of the Ard-Righ or High King of Ireland, the most powerful provincial King was sometimes chosen. A jealously existed between Malachy and Brian, who afterwards succeeded in dethroning Malachy and becoming Ard-Righ. The career of Brian was as follows: “He first became King of Thomond, North Munster; he next became provincial King of all Munster his third step upwards was to claim sovereignty over the Southern half of Ireland. Leath-Moghs, according to an ancient division of the country as described above. This claim of Brian excited the jealousy of Malachy; if Brian ruled Leinster and Munster, he might become too strong for Malachy. It would seem therefore, that it was a struggle between the West of Ireland under Malachy, against Munster, which eventuated in the Battle of Nenagh. In that age it was custom to inaugurate the Kings of Munster under a great oak-tree, at a place called Magh Adhair, now Moyre, near Tulla, in the County Clare. This tree Malachy cut down and had it taken up by the roots, using the timber of the oak to roof his palace. Brian determined to avenge the insult offered to his family in the cutting down of the coronation-tree. He led an army in the boats up the Shannon, entered Meath, and burned the royal rath of Dunna Sgiath. The timber of Brian’s oak was in the roof of this rath, and Brian had the satisfaction of burning the timber which Malachy had the trouble of cutting down. This act of Brian was the immediate cause of the Battle of Nenagh. Malachy was absent in Connaught at the time, he re-crossed the Shannon, marched South, and burned Aenach Thete. After this victory Malachy attacked the Danes near Dublin, and carried away the collar of gold of Tomar, a Scandinavian Chief, celebrated by Moore in the Melodies. It is satisfactory to recall that three years after the Battle of Nenagh Brian and Malachy were united, to the great joy of the Irish. Their combined forces attacked the Danes of Dublin in the year 998 A.D and plundered a great part of their weath, previous to the battle of Clontarf. Brian was acknowledged by Malachy as King of Leath Mogha, Southern Ireland and Suzerain of Leinster. O’Halloran gives the Leinster tribute to Brian as 300 gold-handled swords, 300 cows and brass yokes, 300 steeds and 300 purple cloaks. In the Battle of Nenagh perished Domhnall, on of Sorcan, and uncle of Brian and six hundred men fell with him. Domhnall was Lord of Muskerry and Ui Forga or Ormond. The Second Burning of Nenagh. Sixty years after Nenagh had been burned by Malachy it was burned a second time by Diarmuid, King of Leinster, in the year 1056. This event is recorded in the Annals of the Four Masters, 1056AD. Diarmuid the son of Maolnambo, marched on a predatory excursion into Munster and burned Dun Mac na n-Inguir (Dungar) near Roscrea, Aenach Thetey and Dun Furicadrain. The same event is recorded in the Annals of Innisfallen in the year 1959. Diarmuid Mac Maolnambo, marched with a ravaging army into Munster and burnt Dun Iongar, Aenach Thete and Dun Fuaradrain. Turlough O’Brien was with him on that occasion. (Dungar, which Torlough burnt, is situate in the O’Carroll country and probably the other Dun, mentioned in the record, was the name of another royal residence of the O’Carroll’s).

Nenagh Guardian – 31-12-1932

An unusual piece titled “The Fairies of Munster” -“Did you ever hear of a place called Nenagh?” he asked “Yes” said I “I have heard of it” Well “said he “I was born and reared within a few miles of that town” “It is a fine town, I suppose” said I “Well, it is and it isn’t” he replied. “It is a great place for fairs, to be sure. In fact, the original name of the town was Aonach, which meant a fair. “At one time there used to be a great fair at a place called Tyone, a mile or so outside the town, every 1st August. In fact that date was known locally as the “1st of Tyone”. It was not far from a rath, known as Rathurles, and the fairies from there gave so much trouble at the fairs that they had to change the fair to the town.” “Not into the town surely” said I, “there must be a fair green in such an important town”. “There is not; then” said he “The cattle are in the very streets and right up against shop windows” I suppose the idea is “said I “that the shopkeepers want to keep the trade at their doors”. “By no means” said my friend “but they are afraid if they hold the fair outside the town the fairies might interfere with it, for they are averse to the smoke and dirt of a town. They love the fresh air, and that is the reason there is no fair green in Naenagh”. “Well now” said he “it was in this district I was in the fairies and next time we meet I will tell you about my experiences during the seven happy years I spent amongst them” – it is signed off as “Old Boy”.

Nenagh Guardian – 24-04-1943

Old Nenagh Place Names – it looks to be by D.F.G who I assume is Dr Dermot F. Gleeson – the most interesting bit relating to Rathurles is as follows “There remains the place name of the 1673 Deed “Lisnenagh”. In 1703 it is “Lissnemogh” but I think this is clearly a mistranscription. It is of much interest in the form “Lisnenagh” because taking its area (30 acres only), and its place in the Deeds in immediate conjunction with Rapplagh, I think there can be no doubt that here we have an old and most valuable and suggestive alias for the great triple ring fort of Rathurles – forerunner of Nenagh and original home and “strong wattled rath” of the old “Kings of Ormond”. I would regard it as a most valuable contribution to local history if anything can be added to this either from record or tradition. Does anyone remember Rathurles being called “Liss Nenagh”? Per contra is there a “Lissnemogh” near Rapplagh or any other fort to which the name could apply? One must remember that Rapplagh in 1700 stretched over and included South Hill and probably included Shean across the road. Here (at Shean) are two forts with two more near the road. Does anyone know the field names of any of them? This form “Lisnenagh” in an original script of 1673, is quite new to me and very strongly suggests Rathurles for a number of reasons. Ballygaggery of the 1703 Deed is not mentioned in 1673 but appears in a variety of records though missing from the 1849 O. Sheet. It is given as containing only 33 acres in 1703 but in the Civil Surveys appears in the Upper Ormond part of Kilruane Parish as a more extensive townland of 108 Irish acres and, since all the Civil Survey acreages are an underestimate by at least one fifth, it must have been once quite an extensive piece of ground. Its bound (per the Civil Survey) are “On the S.W. with a muddy lough in this parish called Lough Duff, on the north by the parish of Ballygibbon and Killownye (now Killowney”) “on ye east and south by the lands of Rathurles in this parish”. This puts it between Rapplah and Liscarode and perhaps the name is remembered there. The name appears to mean the “townland of the cracks or fissures”. Where the “Commons of Nenagh” containing 400 acres in Lower Ormond barony may have been is none too clear. I suggest that they lay to the north west of the present “Commonage” down to and probably across the Limerick road. There is no field name for this area on the 1840 O. Sheet, and of course the Limerick road was not there in 1703. The 1673 Deed finally contains the curious name “Allmodein” which does not appear in 1703. Of this in the form given, I can make nothing but no doubt a little patience would solve the problem. It may be a mistranscription though it appears in this form in the original and it is hard to suggest an alternative spelling.”

Nenagh Guardian – 14-02-1953

There some debate going on at this stage about making a coat of arms for Nenagh. Dr Dermot F Gleeson had this to say regarding Rathurles “Nenagh, of course, as a centre of population is not older than the castle – its predecessor is undoubtedly the huge triple rath at Rathurles (with a 15th century church built inside ring). The stone gate piers are still there and date to at least 2,000 BC. This is one of the most remarkable earth forts in all Ireland, though I fear few Nenagh people ever visit there. I have shown it to many of our leading archaeologist who are all of the opinion that its was the central rath and place of inauguration of the Muscraige of Muscraige Thire (now Ormond) long before the Dal Cais came and indeed back to B.C.”

Nenagh Guardian – 11-04-1953

There is a piece about lecture given by Dr Dermot F Gleeson on “Who were the first inhabitants of the town”.
Dr Gleeson is described as a native of the town and “as they all knew from the reading of newspapers and magazines, was an authority on the subject”.
A few interesting quotes from it “At Rathurles they would find two things in addition to the earth-forts. They would find places marked with stones, and they were remarkable stones and must be a few tons in weight. There were in fact gate piers at the entrance into the fort, and they could see they were prepared to hang a gate. It was a huge triple-ringed earth-fort and it stood in the middle of the Knockalton, Sheane, Rathfalla and Rathmartin district. That was the centre of population before Nenagh was heard of. The fort at Rathurles was a magnificent one and was one of the finest earth-forts in the whole country. He (Dr. Gleeson had shown it to Dr. Leask, to Professor O’Riordan, and to Dr. John Ryan, and they all agreed there was nothing like it in the country except the one near Armagh.” He goes on to say “The stones were Megalothic and went back to Middle Stone Age, 2,000 years before Christ. As late as the fourteenth century they were mentioned in the Ormond Deeds, and in the disputes between the O’Kennedy’s and the Butlers. In the middle of the fort there was a big church, 15th century. What was the church doing there in the middle of the earth-fort? Rathurles was a place of such significance the O’Kennedy’s put the church in the ring to mark what a place of distinction it was in olden times.”

Nenagh Guardian – 30-06-1962

Historical Places of Interest – “Rathurles – 3 ring with “Remarkable Stones” which are the gate piers of the ancient entrance judged by Dr. H. G. Leask to be “almost megalithic”.

Nenagh Guardian – 06-05-1967

Origins of Nenagh from the Ancient Aenach by Rev. John A Gleeson. The most interesting part in terms of Rathurles is as follows “O’Donovan says that this parish is called in Irish Aenach Urmhumhan (pronounced Uroon), which means the Fair of Ormond. He adds “We are not able to ascertain the period at which this name was first given, but we have reason to believe that it is of extreme antiquity this name is given in the Annals of the Four Masters at the year 994 A.D. In Gough the following reference is made to Nenagh: It is probable that this place called Aenach Thite (Thehe) by the Four Masters, and Aenach Teide in the Annals of Innisfallen, is Nenagh. There is no direct evidence of their identity, but it may be inferred from the manner in which Aenach Thete is mentioned in connection with Urmumhan, that, in all likelihood, it lay in the same territory; and we know of no other aenach in the same territory except Nenagh, which is still called by the people Aenach Urmhumhan” It seems strange that Gough did not know that Roscrea was situated in ancient Ormond, which formerly included the whole of North Tipperary, and the two baronies in King’s County which lie between Roscrea and Birr. One of those names may have belonged to the Roscrea Aenach and the other to the Aenach at Nenagh. Aenach Thete means the Fair of the Flight and Aenach Teide means the Fair of the Rope. This name Thete belongs to the Aenach at Nenagh; an explanation of the name may be found, perhaps , in the early history of the fair. The first establishment of the Aenach at Nenagh is thus described in Miss Green’s “The Making of Ireland and its Undoing”: Previous to the year 130 AD the province of Munster extended to the parish of Lann Eala or Lynally in the barony of Ballycowan, King’s County, about a mile south-east from Tullamore. It was in this parish that the Munster Aenagh was held before the year 130. It was called Aenach Cholmain. In the year 130 the Ard Righ, Tuathal Teachtmhar, took possession of that part of the King’s County. The Munster Aenach was then transferred to Nenagh in the baronies of Upper and Lower Ormond. It was called Aenach Teite and in later times Aenach Urmhumhan. Nenagh as an Aenach, therefore, began its course in the year 130, close on eitghteen centuries from our time (1915). It was probably a place of note before 130. The original Aenach was situated in Fercal in the O’Molloy country. In after times it became a tribal Aenach under the presidency of the O’Molloy. The change of situation from Fercal to Ormond may probably have given this fair the name of Aenach Thite, the Fair of the Flight. The town of Nenagh, being situated on the border line of the two Ormonds, in a level plain, and convenient to the great highway of ancient times, the Shannon; situated also on one of the five great roads which led from Tara in ancient Meath to the south, was specially suited as a place for the Munster Aenach.”

Nenagh Guardian – 16-04-1977

There was a reprint of “Nenagh and its Neighbourhood” by EH Sheehan and a review was done of it in the Nenagh Guardian by George Cunningham.
A bit of background on Dr Ned Sheehan “born in Summerhill in 1882; although he left Nenagh at an early age, for school in the first place and then for the Royal Army Medical Corps in the World War, he never lost his affection for his town and countryside and returned always during holiday time. Of the book Dermot Gleeson wrote in 1952 “It attracted a great deal of attention amongst the professional historians because nothing like it had ever been done before. He describes Nenagh street by street, traces its inhabitants house by house, goes into the country about and tell the story of each of the ‘great houses’ built in Georgian times, and sets down all the Nenaghmen of the past 200 years who gained fame either amongst their fellows or in the world at large” Mr Cunningham goes on to the review “The amount of research, most of it a primary nature, necessary to compile a publication of this type is almost a life’s work. This must be added to intimate knowledge and a feel for the locality, not forgetting the footslogging to ruins, graveyards and other places of historic and scenic interest. That is was a labour of love is evident and Dr Sheehan is lucky that the same dedication is inherent in those who edited this edition.” Skipping on he says “But to get back to the book under review. Dr Sheehan’s work will never become an academic historical source for the area and this for two main reasons. Although the book teems with primary research not sources (other than general ones as Registry of Deeds etc) are given. This is really a pity; future historians will have to try to research the same ground once more; and secondly Dr Sheehan may have had access to estate and family papers, the whereabouts of which today are unknown.”

Nenagh Guardian – 24-05-1980

A conference was held in Nenagh by the “Group for the Study of Irish Historic Settlement” it goes on to say they visited Rathurles and had this to say “The triple bank enclosure at Rathurles, although it is one of the most imposing in the country, is only one of five such forts in the Nenagh neighbourhood; others are situated south of the town, Without excavation it is not possible to date the monument, so it is purely conjectural to describe it as a prehistoric ritual centre, a habitation site of the Iron Age peoples, a prestigious inauguration place of the Celts or the assembly place for the great Fair of Ormond – the Aonach of Urmhumhan. The stone piers remain the enigma that they always were, although many reasons – both weird and practical – were put forward for their locations. The O’Kennedy private chapel in the ring-fort enclosure is unique. This dates to the late 15th century, has battered walls, some window decoration and little other dating evidence. Rathurles is one of Ireland’s prime sites. We are lucky that it is owned by a family who appreciate its importance.”

Nenagh Guardian – 07-09-1985

What’s in a placename?
“Magheranenagh similarly at first sight suggests the plain of the fair, machaire (a derivative of magh) and aonaigh. But the ear queries this. The local pronunciation is Moher/mugher, and the Irish mother is defined as a ruined fort, or a cluster of trees or bushes – a typical growth on such a disused dwelling place. the ordnance sheet shows two such sites of settlement in the townland; one is visible from Ashley Park filling station, looking right or east with one’s back to Nenagh. If the conclusion is the fort of the fair, it seems to lend credence to a hypothesis recently put forward that this may have been the location of Aenagh/Aonach Urmhumhan, the great fair of Ormond, given the intensive settlement pattern in the Ardcroney area revealed by archaeologists in co-operation with local people in 1977. Incidentally, the speculation by Rev. John Gleeson that Rathurles (rath durlas, the strong fort) was the original site of Anonach Urmhumhan is no more than a guess and not a provable fact as some writers appear to believe. Lisatunny, closer to An Aonach (Nenagh itself) and not much less impressive than the great triple rings of Rathurles, has as good a case to be considered. Just as the rath, a fort and durlas, a strong fort give a double emplasis to the size and strength of one site, so do lios, a fort and sonnach, a rampart, do likewise for the other. In Joyce’s words, the names Lissatunna and Lissatunny in Clare, Galway, Tipperary and Westmeath ‘indicate that at each of these places there was a lis or fort defended by a circumvallation of unusual magnitude (Vol. II p.220). One would require a line through a reputable national historian to the ancient Irish manuscripts of evidence that a fair – a hosting for trade and sport at least – was inevitably held near a king’s residence, before being convinced of the possibilities of either Rathurles or Lissatunny. To the contrary, F.J. Byrne states the site was ‘normally an ancient tribal cemetery’ – perhaps swinging the argument back to Maheranenagh. Either line of thought ignores the most obvious possibility; that the great fair of Ormond was held at the spot which bears its name, the site of the present town. It is close and central to a circle of settlement sites including those mentioned to the south and south-west. It is beside the strongest source of water around, the Nenagh river. To support the theory one has to argue that signs of such a gathering would have been built over by the medieval town and religious houses.”

Interestingly the official translation of Maheranenagh is the “plain of the fair” – logainm.ie/en/46161?s=magheranenagh

Cathair-Durlais, i. e. the city or stone-fort of Durlas. There are several places of the name in Ireland. There is a very remarkable fort called Rath-Durlais, in the parish of Cill-Ruadhain (Kilruane) barony of Lower Ormond and County of Tipperary, which may be the one here referred to.

From The genealogy of Corca Laidhe (Author: Unknown), p.47 column 2 (section 14.) Corpus of Electronic Texts Edition

ucc.ie/celt/published/T105009/note126.html

From the shortened NT Gazetter by Siobhan Geraghty (which was available on the local council website for a while)

One family have owned this land since the 18th century if not before. The land is now rented out and the big house sold.
The archaeological sites include a (round?) castle or tower-house and Rathurles ‘ring fort’ probably a ritual inauguration or assembly site either iron age or pseudo Iron age (12th century?).
Rathurles fort and church. (Fort only, described as ‘Prehistoric Trivallate Rath’). The medieval stone church in the fort is in good condition although roofless and with 4 yew trees growing in it; these trees will eventually have to be removed. Several 19th and 20th century members of the landowning family (Breretons) are buried outside the church in the interior of the fort.
The fort is surrounded by very large (150yr+) beech trees, which are simultaneously a heritage feature in their own right and a potential threat to the archaeological heritage. The interior is overgrown with nettles, thistles and docks, and was displaying a good butterfly fauna at the time of my visit.

Explanation of how Nenagh or more accurately this site at Rathurles got its name.

mocavo.com/A-Social-History-of-Ancient-Ireland-Treating-of-the-Government-Military-System-and-Law-Religion-Learning-and-Art-Trades-Industries-and-Commerce-Manners-Customs-and-Domestic-Life-of-the-Ancient-Irish-People-Volume-2/705637/456

Another here in the journal of the royal society of antiquaries of Ireland archive.org/stream/journalofroyalso1906roya/journalofroyalso1906roya_djvu.txt

“The degeneration of the fair, assuming it to have been Aenach Colman, is quite consistent with what we know of the history of the place. Being part of Munster at some early period, it may have been then the site of the Munster Mor aenach, which afterwards, when Magh Leana passed from the control of the Munsterinen, was transferred else-here (perhaps to Nenagh, originally Aenach Thete, but later Aenach Urmhumhan, the assembly place of Ormond)”

Under its old name of Aenach Thete it was the scene of a defeat of Brian Boru by Maelseachlainn in the Annals of the Four Masters – being burned during raids in 994 and 1056.

I checked through the Irish Folklore Commission micro-film from the schools around the area but found very little on the ring-fort.
In one there is a description of “lights” in the fort and in another a “white woman” haunts the fort. However for such a large and impressive monument there seems to be very little about it.
Another describes it as having being built by “the Danes”.
In Donovans OS letters it is also referred to locally as having being built by the Danes and that a great battle took place at “Barnaderg” in the vicinity. Barnaderg is noted on the 1840s os map and translates as the “gap of red”. This may be a reference to the blood-shed. It also mentions that a great number of bones were found within the fort and again makes reference to a battle.
Unfortunately I was unable to copy Donovans OS letters and so this is from memory. (Looked at 17th Oct 14).
What is unusual is that no mention is made to the “fair of munster” in any of the folklore above.

Please see my flickr account for a link to some further info on Rathurles from “Nenagh & It’s Neighbourhood” by EH Sheehan (To download a copy click here) askaboutireland.ie/aai-files/assets/ebooks/ebooks-2011/nenagh-and-its-neighbourhood/SHEEHAN_NENAGH-AND-ITS-NEIGHBOURHOOD.pdf & History of Ely O’Carroll Territory here flickr.com/photos/13367662@N06/15534109166/in/photostream

Taken from a “shortenedNTGazette” by Siobhan Geraghty – I found it a few years ago on a council website.

It has all the evidence of being a Court Cairn, with the court facing the slope down towards the Shannon. It is outside the usual national range of distribution of this monument type, but within the North Tipperary megalith rich area. It is associated in local lore with an incident described in the Cogadh Gael re Gabhll, where a group of Leinster men, visiting Brian Boru in Kincora to pay tribute after the battle of became embroiled in a dispute ostensibly about a chess game, before the battle of . The Leinster men departed, but were caught up with by Brian’s men; a skirmish followed, and the Leinster men were buried there.
The story has probably got a deeper meaning. A small stream with passes under the road close to the viewing point is the boundary between the Dioceses of Cashel and Killaloe; and a large boulder further down slope has the name of ‘Knockaunrilaghin’ (RM19 36 ‘possible cairn’ the small hill of the King of Leinster. This points to the area having a long political significance.

Types of the Ring-Forts Remaining in Eastern Clare (Killaloe, Its Royal Forts, and Their History) by TJ Westropp – “The “Leinstermen’s Graves” were described to me in 1892 as “a fine circle of stones.” This is most deceptive. They stand on a high heathery shoulder of Thountinna with a splendid view over most of Lough Derg, Inisealtra with its round tower and churches and the hills on the border of Galway. In this lonely spot (hovered over by countless hawks hanging on the wind) is a line of small slate slabs 42 feet long, the largest “pillar” being only 3 feet 6 inches high, by 2 feet 6 inches square, the others usually under 3 feet high.
There is a low mount 17 feet to the north of the “chief pillar. A sort of fenced avenue runs into the slightly enclosed space between it and the alignment.”

From the information board

“Around 3000 years ago cairns, “mound of stones” were erected to mark the burial place of important individuals. This bronze age cairn is one of a number, which occupy prominent positions on the hilltops of the Nagle Mountains, stretching westwards from Fermoy to Mallow.

The cairn has been much abused over time. During World War I the British Army built an observation bunker inside it and the Irish Army did likewise during World War II. 100 years ago the cairn was twice as high as it is now and in 1832 “several hundred tons of stone” were taken from the cairn to build a nearby boundary wall. In the process the workmen disturbed a double-compartmented cist (stone grave). Inside were two bronze-age earthenware vessels, containing the cremated remains of at least one individual. One of the vessels was broken by workmen to see if there was treasure insidem the whereabouts of the other remains unknown.

According to legend, Cormac Mac Airt, High King of Ireland in the 3rd Century AD arrived in Munster to demand tribute. When Cormac’s army was fiercely resisted by the Munstermen, his Scottish druids cast spells over the land so that the wells, dried up and both man and beast suffered.

The Munster King, Fiachaidh Muilleathan, appealed for help to the infamous druid, Mogh Ruith, who cast spells so strong that Cormac’s army retreated in disarray and confusion. When the druid came to claim his reward “two thirty hundreds of the fairest land in Munster” – he choose the Blackwater Valley, the ancient land of the Caoilli. The druid Mogh Ruith is said to be buried under the cairn on Corrin Hill.

According to legend a fable cow, the Druimionn, used to graze the slopes of Corrin producing milk to feed Giants. A mysterious quadruped, called the Lon, used to waylay the magic cow in the marshes at the foot of the hill and take her milk. The giants tried in vain to capture and kill the Lon but eventually they summoned the hero, Finn MacCool and his famous hound Bran. Bran tracked the Lon to its lair and finally killed it after a savage fight.

Another legend relates that long ago the king of Fermoy had a son whose death by drowning was foretold. He decided to build a castle on top of the hill to house the boy and keep him safe from rivers and lakes. One day, while the castle was being built, the young prince walked by a barrel of water that was left there by the builders. He had never before seen his reflection and peered into the barrel for a closer look. When the King turned around he found his young son drowned, face down, in the barrel. He cursed the place and abandoned work on the castle.”

From
Pobal Ailbhe: Archdiocese of Cashel & Emly – Christy O’Dwyer

“The tumulus at Lattin is most likely contemporaneous with the great burial mound at Newgrange”

pg 205

From
Pobal Ailbhe: Archdiocese of Cashel & Emly – Christy O’Dwyer

“According to local folklore in pre-Christain times druids worshipped the Sun God at the mound of stones on top ot Teampaillin, Temple Hill”

pg 159

Journal of the Waterford and South East of Ireland Archaeological Society Volume III 1897

Available to download at https://www.waterfordcountylibr[...]ejournals/jwseias/jwseiasvol3/

Pg 92 – Earliest Monuments in Cashel and Emly
by Rev R H Long, Rector, Templemore

“The remains at New Grange, near Drogheda, are considered to be tombs, and the similar mounds in the diocese of Cashel and Emly may be also. The most notable of these are two in Rathcool parish-one at Ardmayle, and one at Knockgraffon. There is no doubt that these mounds are hollow, and there is but little doubt that some day they will be destroyed. One of them had in recent years a narrow escape from a passing railway. I have been informed on good authority that some fifty years age certain workmen, while tilling the field about this latter, came on a subter-ranean passage in which they found what they described as two old swords and an old bucket, which, of course, they treated as rubbish.”

I was very excited when I found this paragraph.
It hints that the motte may be a passage tomb as I had suspected.

Journal of the Waterford and South East of Ireland Archaeological Society Volume III 1897

Available to download at waterfordcountylibrary.ie/en/localstudies/ejournals/jwseias/jwseiasvol3/

Pg 92 – Earliest Monuments in Cashel and Emly
by Rev R H Long, Rector, Templemore

“What a pity it is that a society is not formed now, e’er it is too late, to make a thorough photographic examination of those that remain, and deposit in our museum whatever articles may be found in them of historic value.
The fairies of our times are growing too merciful to mankind to be trusted any longer with those relics, and when they allow Paddy to get hold of them he does not care anything about them unless they are either gold or silver. However, it is probable that but few of these earth-works are sepulchral; those with a central mound are, I suppose, the only ones that may be.
The remains at New Grange, near Drogheda, are considered to be tombs, and the similar mounds in the diocese of Cashel and Emly may be also. The most notable of these are two in Rathcool parish-one at Ardmayle, and one at Knockgraffon. There is no doubt that these mounds are hollow, and there is but little doubt that some day they will be destroyed. One of them had in recent years a narrow escape from a passing railway. I have been informed on good authority that some fifty years age certain workmen, while tilling the field about this latter, came on a subter-ranean passage in which they found what they described as two old swords and an old bucket, which, of course, they treated as rubbish.”

Knockgraffon.--Another noted Munster palace was Cnoc-Rafonn, now called Knockgraffon, three miles north of Caher in Tipperary, where the great mound, 60 or 70 feet high, still remains, with the ruins of an English castle beside it. Here resided, in the third century, Fiacha Muillethan [Feeha-Mullehan], king of Munster, who, when the great King Cormac mac Art invaded Munster in an attempt to levy tribute, defeated him at Knocklong and routed his army: an event which forms the subject of the historical tale called “The Siege of Knocklong.”

The fort is now as noted for fairies as it was in times of old for royalty: and one of the best known modern fairy stories in connexion with it will be found in Crofton Croker’s “Fairy Legends of Ireland” namely, “The Legend of Knockgrafton.” This Irish legend has been turned into English verse, but with much interpolation, by Thomas Parnell in his ballad, “A Fairy Tale.”

from
libraryireland.com/[...]yAncientIreland/III-XVI-17.php

Secret Sights book has this to say
“renowned as a place of otherworldly music. It was widly reputed in the 19th Century to be a place where ceolsidhe, the music of enchantment, could be heard.”
“it has an ancient well, where Fiacha had placed silver cups for anyone wishing to drink, to offer hospitality and show his rule of law.

7th century poem about it
“This great rath on which I stand
Wherein is a little well with a bright silver drinking cup
Sweet was the voice of the wood of blackbirds
Round this rath of Fiacha, son of Moinche”
(Joyce, 1913)

link to a pic of it.

theapplefarm.com/knockgraffon.htm

The little village just below Seefin is actually Glenosheen. It is said to come from Gleann Oisin, meaning the Glen of Oisin and this according to legend is where Oisin fell off his horse after returning from Tir na nOg.

ballyhoura.com/attractheritageframe2.htm

Here on the summit of Ardpatrick are the remains of an Early Christian monastery. According to tradition, St. Patrick founded a monastery here in the 5th century, however modern scholars doubt if the saint ever came as far south as Munster. The attribution may derive from Ardpatrick coming within the sphere of influence of Armagh where Patrick was the patron saint.
Around the top of the hill on the northern side, outside the graveyard wall are a series of low earthern banks which may be the remains of this monastery – “an almost unique survival of the ancient agricultural endeavours of the monks”. The field patterns are clearly visible from the Kilmallock road in the sunlight.
These early monasteries were not laid out according to a standardised plan, but grew organically with simple huts for the monks clustered around a central church. Enclosing this was an earthern bank or stone wall, known as the vallum, which defined the area where the ecclesiastical rather than the secular law held sway. Consequently criminals or outlaws on the run, often sought sanctuary in these monasteries.
The Holy Well lies outside the present graveyard wall, and is possibly the oldest feature of the site. The worship of water was popular amongst the ancient Celts; according to local tradition Ardpatrick was a Druidical centre. With the coming of Patrick many of these pagan sites were converted to Christian use. Water from this well is said to cure lameness, rickets and rheumatism.
The present church ruin is medieval in date but probably stands on the site of a series of earlier churches which were built of wood ‘according to the Irish fashion’. The surrounding graveyard is still in use.
Important Irish monasteries were sometimes marked by a tall round stone-built tower. The round tower here is now reduced to a stump; it was struck by lightening during a storm in 1824. The base of the tower was excavated in the 19th century and parts of two bells were found.
Another important association of Ardpatrick is with the ancient roadway known as the Rian Bo Phadraig. The name derives from the legend of St. Patrick’s Cow; this supernatural beast made the roadway by dragging its horn across the countryside.
In ancient tale, Ardpatrick is called Tulach na Feinne, the Hill of Fianna, the Fianna being the famous band of mythological warriors whose leader was Fionn Mac Cumhaill.

The site is signposted (it says Early Christian Monastic Site) from outside the Greenwood Inn, Ardpatrick There is a trail leading up the hill (225m high) to the site. Carparking is available in Ardpatrick.

ballyhoura.com/attractheritageframe2.htm

Lady’s Well and Tobar Righ an Domhnaigh

Some holy wells have a very long tradition of being venerated, possibly evolving from the pre-Christian tradition of worshipping water sources as deities. Holy wells were usually associated with a particular saint and offered cures for a range of aliments. On the feast day of the saint a pattern was held. The ritual of obtaining a cure or favour involved making the rounds of the well, saying certain prayers and leaving a charm or offering at the well or tying a ribbon or rag onto an adjacent tree of overhanging bush. This site is unusual as there are two wells in close proximity. The tree covered well is known as Our Lady’s well which is still venerated.
Tobar Ri and Domhnaigh or the ‘King of Sunday’s Well” is a water logged souterrain. Souterrains are under ground chambers which were built in the early Christian period. They are thought to be places of refuge or food storage and are often associated with ring-forts (early Christian farmsteads). There are a number of man made earthworks in the field. The existence of the holy well, the soutterain and the earthworks in the field suggest there was a settlement here in the Early Christian period.

Situated 1 mile from Kilfinane. The well is accessible across a field which is signposted at the style.

Taken from

ballyhoura.com/attractheritageframe2.htm

Cathair Murthuile Ringfort
Ringforts were farmsteads built in the Early Christian period (c. 500-1000 AD). They were agricultural centres, but also had a strong focus on craft. This fort location, on a hilltop, is an unusual location for a ringfort. The scale of the enclosing elements, and its location would indicate that this was a high status fort which was likely to have been more than a residential complex and may have some association with Ardpatrick which is visible from here on a hill top to the south. It has been suggested that this is the site of the old ‘Teamhair Luachra’ referred to in early Irish literature.

Taken from info board at The City of Shrone

‘On our right, we were much struck with the singular appearance of the two hills, called The Paps. They are smoothly formed to the fairest proportion, imitating the outline of a woman’s bosom‘
Diary of Traveller on Butter Road in 1797 from visit to Killarney Lakes

The Paps are named after Anu, prinicipal Goddess of pre-Christian Ireland and mother Goddess of the Tuatha De Danann, a legendary group of divine invaders who ruled Ireland until their final defeat at the hands of the Milesians. The Goddess Anu brought prosperity to Munster. Anu or Danu who appear to be one in the same divinity, was originally a European Goddess, her name being commerorated most famously in the River Danube. Anu is also identified with the Mor Riogach, a war fury or Goddess whose name means great queen, together with Badbh and Macha, she was one of the triad of War Goddesses known as the Morrigna, manifesting themselves as ravens. Immediately to the North East of the higher Pap is an area called Gleannfreagham “The Glen of the Crows” and a small lake of the same name. Such names in proximity with the mountains called after Anu shows how mythology lives on in place names. Ravens still inhabit this Glen and in suitable weather conditions can be seen gliding on the thermals above the cairns on the summits of the Paps.
The Paps’ cairns appear to be part of a deliberately placed series which overlook the plains of the southwest. The cairn on the eastern peak is a substantial monument, measuring a height of 4 metres and a diameter of 18m-20metres. The entrances of both cairns are aligned westwards, towards the setting sun. It is thought that the cairns contain Neolithic burial chambers. They are the subject of ongoing study and excavations to confirm such theories.

Taken from the 2 information boards in the vicinity of the site.

Known locally as The City, an amusing name for such a rural site. However “City” is a modern translation of ‘Cathair’ the Irish word that meant “Stone Fort of Castle” eg Cathair na Steige – Staighe Fort in south west Kerry – as there were no “cities” in Ireland at that time. Ongoing site excavations are attempting to establish the relationship between this ancient site and the cairn-crowned Paps Mountains. They are also investigation, the possibility that The City may have evolved from a sacred Neolithic monument.
The site is known locally as Cathair Craobh Dearg, meaning Fort of the Red Claw, which is thought to refer to one of the triad of war goddesses, who manifested herself as a raven in battle. Despite its pagan origins the name was bestowed upon one of the area’s three sister saints (St. Craobh Dearg, St. Laitiaran, St. Gobnait), revered from Early Christain times. The site’s holy well which was previously used in pagan spirituality is now a source of Christian Holy Water.
One of the western worlds oldest centres of continued worship and celebration, The City is symbolic of Ireland’s transition from paganism to Christianity. May Day scenes at The City have included pagan rituals, trading, the herding of my kin and other traditional breeds of cow (such as the Driomnionn) for healing at the site and prayer recitals whilst doing ‘the rounds’ which remain an annual occurrence here.

This cashel, caher or stone fort is known locally as ‘The City’. In pre-Christain ritual, this site was associated with The Paps which represent Anu, the Mother Goddess. The cairns on the summits of The Paps are likely to date to either the Neolithic or Bronze Age (Connolly & Coyne 2002). The term ‘Crobh Dearg’ (“red claw”) suggests a triad of war goddesses who manifested themselves as ravens or crows.
In Celtic spirituality, The City was a Penitential Station. John O’Donovan (1841) reported that the peasantry performed stations (or rounds) there and drove their cattle to drink from the holy well in the west side of the site. In his book, “In the Shadow of the Paps” (2001), Dan Cronin gives details of the traditional manner of “paying the rounds”.

For much of the 20th century Christian piety and festive frolics attracted crowds on May Day. Traders came from as far away as Cork City.

In recent decades people came during May to pray the Rosary as they walk clockwise inside and outside the cashel wall.

This is said to be the burial place of Amhairghin. First of the Milesians to come to Ireland.

Taken from the information board in Rathmore

Danu, sometimes referred to as Anu, is the ancient Celtic goddess of fertility, prosperity and comfort, and has representation in other forms across Europe, such as Dennitsa (Russian, Danae (classical Greek) and Dinah (Hebrew), as well as linking her with the role of Earth Mother. Comparision have also been made by a number of scholars between Danu and the Greek goddess Demeter. Many place names thoughout Europe are derived from the name of Dany, examples being the River Danube, the River Donn and Denmark. In Celtic legend, it was thought that the Tuath De Dannann, the ancient Celtic warrior-race, were descended from her and her consort, Bile.
Danu’s primary associations are with the processes of the agricultural cycle, as throughout Europe, Britain and Ireland, in particular Munster, she was highly revered by pre-Christain agricultural communitites as the guardian of cattle and health. Farming and land cultivation were of vital importance to those ancient Celtic people providing food and sustenance to see them through the long bleak winter.
During the ancient festival of Beltane (celebrated on 01 May), which heralded he end of the long dark winter, and gave the promise of brighter summer days ahead, fires (known as Bel-fires or Need-Fires) were lit on high ground, and livestock were herded between these fires, tradition has it, to ensure their health and fertility for the coming year. The ashes from the fires were then scattered in the fields, to ensure a bountiful harvest. These rituals would be carried out to “appease” the ancient deities, particularly Dany, the earth Mother.
In Duhallow, Danu is associated with the two hills in its South Western region, known in Irish as Dha Chioch Anann or the Paps of Danu. Agriculture has very strong associations with this region, the fertile Blackwater valley playing a vital and integral part in the lives of the inhabitants from pre-Christain times to the 21st century. Habitation of this region during the pre-Christain era is strongly evident in the many ancient ring-forts and settlements to be found in Duhallow region and many place names beginning with Lios (e.g. Lisnashearshane (near Cullen) – Lios na Seirsean – Fort of the Arches) or Rath (Rathroe (near Derrinagree) – Rath Ruagh – Red Fort). Dromtariffe (Drom Tairbh – Ridge of the Bull) is another example of an agriculturally associated place name in Duhallow, signifying the value placed on cattle in the area then, as now.
A number of Holy Wells are also evident in the Duhallow area. Pattern Days were held to honour the saints associated with each well. The City in Shrone, at the foot of the Paps, known in Irish as Cathair Crobh Dhearg is a prime example. This area was named for a local saint, St. Crobh Dearg, who has been linked by scholars in a triad with St. Laitiaran (Cullen) and St. Gobnait (Ballyvourney). Many scholars believe that sites such as this were originally ancient pagan sites of worship that were subsequently Christainised. In the pre-Christain/Celtic era, a beautiful woman-Goddess Creide (the Celtic version of St. Crobh Dearg, or a derivative of Danu, perhaps?) was associated with the same area and legend has it that she was declared by Fionn MacCumhail to be “.... the greatest flirt in Ireland”

The North Tipp inventory records that this site is know locally as the burial site of the “Great Dane” and is part of the “Jewell of the Dane” estate.
In many parts of Ireland much of the monuments were attributed to the Danes or Vikings. Even Newgrange in Meath was know as a Danish fort.

The name Slievenamuck (Mountain of the Pigs) is derived from the legendary slaying of a sow by Fionn Mac Cumhaill. The sow, called Beo, had devastated much of Munster. Fionn had a pair of spears forged locally and killed the sow. He then took the sow’s head as a bridal gift to Cruithne the smith’s daughter. On the summit of the Ridge are two Megalithic Tombs, styled “Dermot and Grainne’s Beds”. The legendary pair are said to have rested here in their flight from the angry Fionn.

Taken from Aherlow House Hotel Website

According to Tipp Libraries the “water that bubbles from it, allegedly, cannot be boiled. St. Berrihert’s Day is celebrated locally on the 18th February”

“Darby’s Bed, Galbally
Darby’s Bed is located, like most Irish passage tombs on a hilltop site. Duntryleague Hill is the westerly extension of Slievenamuck hill.
This great Megalith is thought to be the grave of Olill Olum, one of the early Kings of Munster. The name Duntryleague is derived from Dún-Trí-Liag, meaning the fort of three pillar stones. Diarmuid and Gráinne are also said to have rested here in their flight from the angry Fionn Mac Cumhaill”

Taken from aherlow.com/html/heritage_sites.html

This website mentions footprints of Goll as below.
answers.com/topic/petrosomatoglyph

“At Slievenamon (The Mountain of the Women) at South Tipperary in Ireland is the rock that bears the footprints of Goll – ‘the One-Eyed’ – who made a giant leap across the valley to catch up with the hunt of the Fianna”

Taken from the Irish Folklore Commission 1937/1938 Tipperary Reel 4 pg 85:

Buried treasure near Glenstal Castle
“It is believed that there is gold buried about a mile from Glenstal Castle. The gold is supposed to be buried with a giant. The giants grave is still to be seen”

When people went to dig for the gold water spurted out of the grave.
Another time they tried and the sound of a bull could be heard so they stopped.

Taken from the Irish Folklore Commission 1937/1938 Tipperary Reel 4 pg 207:

The cairn about 400 yards away is called The Krall. It is about 7 feet high and about 30yards in diameter. The stones are similar to the ones in the Labba although they seem to have been brought from outside the area. The owner of the field would not let anyone take these stones.

A ring of stones can be viewed from the Krall in the townland of Reardnogymore. They were found when the bog was being cut away. The stones are standing on edge about 2 yards apart and the ring is 30 yards in diameter.

The North Tipp Inventory states that this stone-circle is no longer here.

At the other end of the Krall is an “old Quick or white-thorn bush and from this bush a path can be seen ran from that bush to the Maher-Clay moutain a distance of about an Irish mile”

This sounds like it links the Baurnadomeeny complex to the Mahurslieve. Its also interesting the direct quote is “Maher-clay Moutain”.

Taken from the Irish Folklore Commission 1937/1938 Tipperary Reel 4 pg 207:

The longstone according to this was originally part of a pair. It relates to the Diarmuid and Grainne story. Diarmuid carried this one on his back (The longstone) and Grainne carried a smaller one. Which is now gone.
Seemingly there is the print of a chain at the bottom of the remaining longstone. This was where Diarmuid used a chain to strap it on his back while carrying it.

Taken from the Irish Folklore Commission 1937/1938 Tipperary Reel 4 pg 207:

The Labba was made up of 3 “apartments”. One room was 15ft long and 5ft wide and 4ft high. The mound around was 20 yds in diameter.

Some excerpts from the information board:

Labbacalle translates as “hags bed” and local folklore abounds with deeds of the old hag and her powerful husband the druid Mogh Ruith.

One story tells of a large boulder in the nearby river being thrown by the hag at her fleeing husband pinning him in the river.

A story related to the chamber is that four men went looking for gold in it. After they started to dig a strange cat appeared with fire coming out of its tale. Dazzled by the light they ran off and fell into the River Funshion. One man died in the river but they other three lived to tell the cautionary tale.

A friends dad told me a story about the lake near Ashley Park. One day people where cutting barley in the field where the lake is and they struck a spring. They thought great some fresh water. However the spring didnt stop flowing and this is how the lake was formed. Im not sure if this is folklore or whether it is meant to be true but there are crannogs in the lake so it is likely the lake is their for at least 1000 years. Intriguingly the name of the lake is Lough Eorna or the lake of barley.

When St. Paddy visited the hill a well sprang up where the horses’ hooves touched the hillside as he jumped.

St. Brigid was seemingly born nearby and graveyard/abbey is where St. Brigid became a nun.
Underneath the hill was the Sli of Brí Ele.

From Mythic Ireland
“In early literature, Ele is represented as a maiden and goddess of awe-inspiring beauty. Every year one of Finn’s young men went out from the Hill of Allen to meet her and was lost for ever, in her síd beneath Croaghan Hill.
The Dindshenchas stated that the source of the River Shannon was under Brí Ele at a well called Linn Mna Feile ‘the Pool of the Modest Woman’.”
It is also associated with the underworld and being sucked into the hill. The cairn on top is meant to have been the entrance to a volcano.
Brigits sister (part of the triple goddess), Begoibne had her smithy workshop beneath the hill and built beautiful cauldrons.
He also states that winter solstice sunrise is visible over Cloghan hill from the Hill of Uisneach.

There is a lot of myth and legend attached to the Hill of Allen, it is called the birthplace of Fionn MacCumhail and it is said to have been the mythical Fiannas main fort. It is also associated with the god Nuada and he built a white walled palace on it.
It was called the Island of Allen because it is surrounded by the bog of allen.
It is also know as Almu. Almu is associated with a goddess/beautiful woman.
Fionn MacCumhail is meant to have throw Punchestown Standing Stone from here.
It is associated with Cloghan Hill and every year Fionn is meant to have sent a young warrior to Bri Ele where he was taken into the underworld to meet Brigdit.
I seem to remember reading somewhere as well that the tower folly built on top of it used a wedge tomb for its foundations but I havent been able to find I reference for this again.

Taken from Sacred Ireland – Cary Meehan
“The Boyne is closely linked with the goddess Boand or Bó Fhinn, the White Cow Goddess who is part of the earliest Irish mythology. She is said to inhabit a sí or mound here where Newberry house now stands, at the source of the river Boyne. The well is described as having nine hazel trees overhanging it. When the nuts fell into the well, their magical properties went into the water. It was said that anyone drinking its water in June would become a poet. Boand was, among other things, the goddess of poetry.
Carbury used to be known as ‘Sidh Neachtain’ which means ‘the Fairy Mound of Neachtain’. Neachtain is mentioned in the Annals of the Four Masters as a Tuatha Dé Danann leader and king of Ireland for one year in 45AD. He is variously known as Neachtain or Nuadha and also as the magical figure Neachtain, the water god, whose task was to care for the well and make sure its power was not unleashed in a destructive way. There are a number of versions of the following story.
Neachtain and Boand were married but she was never allowed to visit the sacred well with her husband. He and his brothers were the keepers of the well and even its location was kept a secret. They made regular visits there and on one occasion, overcome by curiosity, Boand followed them. Later she went back herl
self and tasted the forbidden water which then rose up and overwhelmed her, flowing out to sea and forming the sacred waters of the river Boyne, a watery embodiment of her spirit as the goddess Boand.”

Taken from ucd.ie/envinst/envstud/mushroomstones/about02.html

In the townland of Clonkeen (in a field close to the road from Clonbullogue to Clonad House, in County Offaly) is a stone known as Finn Mac Cool’s stone. According to legend this is a stone which the mythical Irish giant tried to throw from the top of Croghan Hill at another giant standing on the Hill of Allen in the Kildare hills. The stone however fell short of its target in Clonkeen, where it was spotted by a dog as it rolled along the ground; the dog is said to have stopped it with its paw. A credulous eye can still make out the mark of a dog’s paw on one side of the stone and the giant’s hand on the other.

I met a lovely sheep-farmer up here called Jim (I was hiding in the bushes, I think he must have thought I was a sheep-worrier). Nice guy he said that they were known locally as the Pipers Stones. The cup-marks he said were the feet of cuchalainns hound that jumped from here to the Bog of Allen to the north. A serious jump by anyones standards. He mentioned hooves so maybe it was cuchalainns steed rather than hound, I think that has a better ring to it.

Well the story goes that the Devil was flying over Ireland trying to steal the souls of the people and tempt them. However good old St. Patrick had done such a good job that the Devil couldn’t tempt anyone so in a fit of rage he bit into the mountain here in Tipperary and spat it out all of the way down to Cashel in South Tipp. So this hunk of rock is said to be what makes up the Rock of Cashel.
Possibly this is a christained story of the usual giant story throwing rocks around.

Taken for Mythic Ireland

In legend the supernatural harper, Clíu, emerged from this mountain síd to make music on the stringed watercourses. He hoped thereby to attract a goddess of neighbouring Slievenaman, daughter of the pre-Celtic god Bodh Dearg.

This is a late variant on the myth where the Dagda comes from the síd to harp the seasons into being. His ‘finger breezes’ play across the gullet ‘strings’ where falling waters contribute to the melody.

I met the farmer at this one, he told me that some men from the village of Doon or Dun Bleisce (this is funnily enough is what it is called when u enter the village but on the OS map it is only called Dún) had tried digging around these stones looking for a tunnel which lead from them down to the bridge at the river below. He also mentioned something about a road leading the same way. He told me a local man in Doon tommy carew knows more about them.

Taken from Sacred Ireland by Cary Meehan

“is traditionally known as the ‘Hill of Truth’. It is said to personify Donn Fírinne, the Celtic God of death and fertility. In folklore he is seen as a giant or the Fairy King. He is said to live at the bottom of a deep hole in the hillside called ‘Poll na Bruinne’ and anyone trying to investigate this entrance to the Otherworld will not come away unscathed and may even be drawn in, never to be seen again. There are many cautionary tales to deter the curious. However, good custodians are rewarded. One local farmer was granted temporary entrance to Donn’s world under the hill where he met with a brother and sister, both of whom had died many years before.
Donn is closely associated with weather omens. He is said to collect the clouds on his hill and hold them there for a while to warn of approaching rain. Sometimes he is said to be in the clouds if the weather is particularly bad. He is also said to be flying abroad when someone dies.
There is a cairn on the top of Knockfeerina called ‘Buachaill Bréige’, meaning ‘the false or lying boy’ and it was the custom, and indeed the duty, of local people, to carry a stone up the hill to put on this cairn once a year. The hilltop has traditionally been a popular Lughnasa assembly site visited at harvest-time, and at this time freshly picked berries and flowers were strewn around the cairn as offerings for the hill’s fairy inhabitants. On the eves of the festivals of Bealtaine and Samhain, young girls used to leave gifts high up on the side of the hill below the western ridge called ‘the Stricken’.
Like the hills to the east, Knockfeerina is also associated with the adventures of the Fianna. On the Stricken is a large ring-fort called ‘Lios na bhFian’ or ‘Fort of the Fianna’. One such adventure is named after the ‘Palace of the Quicken Trees’ where the Fianna become the victims of an act of revenge after being lured to a feast in an imaginary palace.
A little wary of the invitation, Fionn had left his son Oisin and a number of the Fianna behind. And sure enough, while they waited for the food to arrive, the fire began to send out black clouds of evil-smelling smoke. The palace around them disappeared and they found themselves sitting on the hillside and fixed to the ground, unable to rise.
Fionn put his thumb to his month, which he did when he wanted to see to the heart of things, and found that the spell that held them had been cast by the three kings of the Island of Torrent. These kings where marching on the palace to kill them and only the blood of these three kings could undo the spell.
When Oísín and the other Fianna came to see if they were alright, Fionn warned them not to come in. He explained what they must do to stop the kings. Evenutally the Fianna managed to intercept and then kill the three kings. They took their heads and sprinkled the blood around their companions. Thus the spell was broken.
Issues of revenge and death are common in Fianna stories. This particular story also illustrated the dark side of Knockfeerina and its reflection in the human psyche. On a lighter note, folk tradition has it that Donn and his followers fought battles on behalf of the countryside. They might take the form of a cross-country hurling match against the fairy people of Knockainy. The winner would take the best of the potato crop to their side of the county”

Taken from Sacred Ireland:

This crag is traditionally the home of ‘Aoibheal’, meaning ‘the glowing one’ and goddess of this place. It is a powerful nature sanctuary. ‘Carrickeevul’ meaning ‘Aoibheal’s Rock’ is a 20 feet high projecting rock. She was the goddess protectress of the Dál gCais clan and this was her power place, high above their ancient seat at Greenanlaghna. The story goes that Aoibheal appeared to Brian (Boru) on the night before his death at Clontard in 1014. In her role as ‘bean sí’ or ‘banshee’, she foretold his death. Towards the end of the battle the next day, when the king’s attendants suggested to Brian that he move away from the fighting (he was 73 years old), he said no, he would stay because Aoibheal had already predicted his death. She is said to have left Craglea when the old woods were cut down. New forests have been planted, so she may have returned. The fort of Greenanlaghna down below is overgrown and dilapidated, but a special place none the less.

When this stone circle was being excavated by archaeologists an old woman in the area who was renowned for psychic powers happened to be on her way home from Limerick. She stopped at the site and immediately fell into a trance. In her trance she saw men sacrificing a woman at an altar. She awoke from her trance before they actually cut the woman.
No evidence has ever been found for sacrifice at this site so maybe she was just telling people what she thought they wanted to hear.

Lough Gur is packed full of folklore. Plus check out those fadas!

Taken from Sacred Ireland

“It is said that Lough Gur was formed by the goddess Áine who appears here in different forms as mermaid, young woman and hag. As mermaid she rises from her traditional home beneath the sacred waters of the lake, as maiden she empowers the land’s human custodians, and as hag she defends her realm.
There was a stone bridge called Cloghaunainey on the Camoge river north of the lake, said to have been demolished in 1930. A story is told of her meeting by this bridge with the 1st Earl of Desmond, the local landowner. Traditionally, it was required of the tribal chief at his inauguration that he seek acceptance of the goddess of the landscape. This was ritualised in a ceremony in Celtic society called a ‘feis’ which literally means ‘to spend the night’. A ‘geasa’ is a magical prohibition or taboo. When someone is put under a geasa, the penalty for breaking it is usually death.
The story goes like this: the Earl found Áine by the water combing her hair. He crept up on her and took her cloak which immediately put her in his power. She agreed to bear him a son who was be called Géaroid , but warned him that he must never be surprised by anything the son did. (’Iarla’ means ‘Earl’ but ‘iarlais’ means ‘changeling’)
The child was born and given to the Earl and grew up excelling in everything. One evening there was a big gathering at the Earl’s castle in Knockainy village. A very accomplished young woman appeared out of nowhere and engaged his son in a contest. She leapt right over the guests and the tables and called him to do the same. He hesitated, but his father, wanting him to be bested by a woman, persuaded him to show what he could do. However, he went even further than his father had expected and astonished everyone by jumping into a bottle and out again. His father was so surprised that he broke the geasa put on him before his son’s birth. “Now you have forced me to leave you"said the son. And with that he disappeared into the fairy realm.
It is said that he lies sleeping beneath Knockadoon with his knights waiting for a time when they will ride forth and gain freedom for all Ireland. But for the moment he must content himself with riding across the surface of the lake on a milk white horse with silver shoes. According to legend, he must do this once every seven years till the silver shoes are worn away.
Another legend holds that once every seven years the enchanted lake dries up and then the sacred tree at the bottom of the lake can be seen covered with a green cloth. An old woman of the lake can be seen covered with a green cloth. An old woman (Áine as hag) keeps watch from beneath the cloth. She is knitting, recreating the fabric of life. One time a man came riding by just as the lake had disappeared. He snatched the cloth from the tree and rode away. The woman called out and the waters rose, pulling back the cloth and half the horse with it. So Áine continues to protect her realm helped by the waters of the lake.”

Taken from Sacred Ireland
“It is said that when archaeologists removed the bones from this site, every banshee in Ireland could be heard wailing.”

An old woman is said to have lived in this wedge-tomb which is also referred to at the site. However this wedge tomb faces west and so the old woman could be the goddess in her hag form as the setting son. As far as I can recall Michael Dames refers to this idea in Mythic Ireland.

The Silvermines

The Twelve Mountains of Ebhlenn (Evelyn)

Dha Sliabh Deag Ebhlinne

Taken from Sacred Ireland by Cary Meehan

“Ebhleen was a mythological figure, married to a king of Cashel. She fell in love with her stepson and eloped with him.
Right in the heart of these mountains is a small peak called Mathair Shliabh or Mother Mountain which has a cairn of stones on top called ‘the Terrot’. Those climbing the mountain would carry a stone from the bottom to add to this cairn. The cairn was said to cover the grave of a young man who refused to go to mass one Sunday and went hunting instead. Although it was June – June 29th to be exact – he was caught in a snow-storm and his body later found at the spot now marked by the Terrot.
There was a traditional outing up the mountain here until the 1920s. It involved the usual Lughnasa activities of berry-picking, singing and dancing, though the date was 29th June. The monks of Kilcommon were to have started it but it is more likely that they changed the date from Lughnasa to the earlier date which is the Feast of SS Peter and Paul (The Festival of Lughnasa)”

Cnoc Aine

Taken from Sacred Ireland by Cary Meehan

“According to Celtic tradition, this is the sacred hill of the goddess Aine and her place of power. To some people the hill itself is shaped something like a female form with three rings or barrows in her belly. The barrows represent the dwellings of the ancestors of the munster tribe, the Eoghanachta: Fer I, Eoghabhal and Eogan. In this particular context Aine is their daughter. To the Celts the cairn on the summit was her palace and the entrance to the Otherworld.
However, the cairn is Neolithic and the barrows probably Bronze Age, so this would have been a ceremonial site long before Celtic times. Aine’s presence here is most likely a continuation of a much earlier sun deity tradition. By making her their daughter, and the barrows the dwelling places of their ancestors, the Eoghanachta tribe were creating a divine lineage for themselves. At certain times in the Celtic year, usually the night before the major festivals, the entrance to this Otherworld would open and human lives could be touched for good or ill by spirits or Faerie beings. This could, of course, happen at any time but the eve of
A festival such as midsummer was a particularly potent time.
As the inauguration site of the Eoghanacht kings, it was here that they came to be united with the spirit of their kingdom, Aine. While the king lived in harmony with the Otherworld, the kingdom was blessed, but when customs or taboos were broken, everyone suffered.
The following story explains how the king Ailill came to be called ‘Ailill O-lom’ or Ailill One Ear’. It has echoes of the inauguration rite described in the story from Lough Gur. Once again the rules are broken by human failing and not without repercussions.
The king was having a problem as, every night when he went to sleep, the grass would disappear. His Druidess, Ferchess, advised him to visit Knockainy the next Samhain Eve. He did as she suggested but fell asleep, lulled by the drowsy sound of the cows grazing on the hillside. Walking disoriented in the middle of the night, he saw a beautiful maiden coming from the cairn with her father, Eoghabhal. Forgetting all about why he had come, and overcome with lust, he raped her. She, in her outraged anger, bit off his ear and in doing so, maimed him. This meant that he could no longer, by Celtic tradition, be King (The Festival of Lughnasa)
While the king had an obligation to maintain harmony with the Otherworld, the people had responsibilities as well. Until 1879 men used to bring flaming bunches of hay or straw on poles to the summit of Knockainy on Midsummer’s Eve. They would carry them clockwise round the three barrows which they called ‘the Hills of the Three Ancestors’. Then they would take the brands and run around the cultivated fields and pastures in the area to bring good luck to the animals and crops. It was believed that they were emulating the fairies who also performed this rite under the direction of Aine as she impregnated the land with her solar energy once the humans had gone.
Sometimes people reported seeing her leading the human procession. She was seen on the hill as the ‘cailleach’ or wise woman and there are many stories of her taking human form. Those who treated her with kindness prospered.”

The same farmer I met that told me about Ard Croine also told me that about 30 years ago before this cairn was bull-dozed this was the main landmark in the area being up to 30ft high and much wider. However most of this was removed as fill for the roads in the locality.
The area around Ardcroney is called Carney and there seems to be many hillocks in the area that could be natural or maybe manmade.