Tullamore – Places to visit to mark Tullamore’s 400th anniversary. Contributed by Offaly History with water colours courtesy of Fergal MacCabe

Township could be said to have begun in Tullamore in 1622. On 30 September the anniversary will be marked with an outdoor exhibition of drawings by Fergal MacCabe and a Timeline of Events showing the story of the town since the earliest times. We have covered many stories of Tullamore in over 420 blogs published in this series. All can be accessed on www.offalyhistory.com. For a quick link to all these resources see @offalyhistory

[Offaly Heritage Office writes on 24 9 2022]

Offaly Heritage identifies the wonderful engaging blogs by Offaly History outlining how the town of #Tullamore has developed.

Join us on Friday 30th in Millennium Square, Main Street, to see #OffalyHistory blogs presented in a picturesque timeline to celebrate #Tullamore400. We have entertainment from 2pm to 6pm in association with Up Close & Personal Promotions with thanks to the Department of Tourism, Culture, Arts, Gaeltacht, Sport and Media for their #LocalLivePerformance support.

Visit Offaly Tullamore Chamber

#Offaly #SpaceToExplore #SpaceToGrow ]

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Remembering Bridget O’Neill (née Conroy) of Greatwood, Cloonagh and Mucklagh, Tullamore, with a note on attending at ‘the French nuns’ Convent’, Ferbane, and the Banagher Royal School prize. By Timothy P. O’Neill.

My grandmother was Margaret Lambe from Greatwood, Killoughy. Her sister married Thomas Lawless of the pub at the Blue Ball. Margaret married Timothy Conroy of Cloonagh. My mother Bridget(1904-87 , was her eldest child. She was the eldest of nine sisters and one brother, the youngest of the family who died in his infancy, and she was reared by her grandmother in Greatwood from a very young age. Margaret, my grandmother, died in 1916 after childbirth from postpartum bleeding. My mother was sent as a boarder to the convent in Ferbane run by “The French nuns” as they were known [The French missionary order of the Sisters of St Joseph of Cluny who came to Ferbane in 1896.] In my mother’s time some of the nuns in residence were born in France and still spoke French to each other. The records of her time there survive and she was an outstanding student. In November 1918, Stanislaus Murphy, Secretary to the Commissioners of Education in Ireland wrote to her, “Miss Bridget M. Conroy, The French Nuns Convent, Ferbane”, informing her that she had won, what was known as, the Banagher prize. The money paid her fees for that year in the school in Ferbane. The full title of the prize was the Diocesan Schools and Banagher Royal School Endowments.[1] My mother was very proud of her Banagher prize and she retained the letter from the Department as a prized reminder. In her old age she did put the laconic comment; “She must have had brains once!” on the back of the letter telling her of the award.

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Early Church Enclosures in Offaly. By John Dolan

Archaeologically speaking there are many different types of enclosure in Ireland, many dating from some thousands of years ago and built for many different reasons.  Some of the different types include:

HengeA large, enclosed, prehistoric, circular or oval area usually over 70m in diameter which is defined by an earthen bank and a (usually internal) shallow but broad ditch. They can contain a variety of internal features including timber or stone circles. They are ceremonial/ritual monuments and date to the Late Neolithic/Early Bronze Age (c. 2800-1700 BC).  They have between 2 – 4 entrances. There are no henges in Offaly.

Just 18 henges survive in Ireland today, one of the largest is at Ballynahatty (7 acres) just SW of Belfast and which contains a small passage tomb containing the remains of a unique Neolithic woman. The most well-known henge is probably that at Dowth at Brú na Bóinne.

Ballinahatty and Dowth Henges

Ballynahatty and Dowth Henges

Barrow.  A circular or oval raised area (generally over 1m above the external ground level) with an external ditch and sometimes an outer bank. They contain burials and were in use from the Bronze Age to the Iron Age (c. 2400 BC – AD 400). There are at least seven different types of barrow in Ireland.

There are 41 barrows in Offaly, at least 30 ring-barrows and 5 bowl barrows.

Durrow Abbey, 2 ring-barrows side by side (yellow dots)

Durrow Abbey with two ring-barrows side by side (yellow dots), OS map

Coolcreen in Sliabh Blooms with 5 barrows adjacent to one another

Coolcreen in the Sliabh Blooms with 5 barrows adjacent to one another, OS map

Ring Ditch.  A bedrock cut ditch or trench of circular or penannular plan, usually identified through aerial photography either as soil marks or cropmarks. When excavated, ring ditches are usually found to be the ploughed‐out remains of a round barrow where the barrow mound has completely disappeared, leaving only the infilled former ditch.

There are 6 ring ditches in Offaly none of which are visible at ground level.  Sometimes, they only appear as crop marks on the ground.

Two ring-dirches (yellow dots), Lehinch near Clara

Two ring-ditches (yellow dots), Lehinch near Clara, OS map

Ringfort or rathA roughly circular or oval area surrounded by an earthen bank with an external ditch. Some examples have two (bivallate) or three (trivallate) banks and fosses, but these are less common and have been equated with higher status sites belonging to the upper grades of society. They functioned as residences and/or farmsteads and broadly date from 500 to 1000 AD. Ringforts have seen the most destruction in recent times, primarily to release the enclosed space for agriculture even though protected by law as National Monuments. Ringforts made from stone are called cashels.

There are 199 ringforts in Co. Offaly, mainly clustered in the south of the county.

Three ringforts, Broughal, Co Offaly

Three ringforts, Broughal, Co Offaly, OS map

Hillfort.  A large enclosed area that is usually encompassing between 2 and 22 hectares (diam. exceeding c. 160m). Hillforts are always located in high upland terrain and are very prominent locally. They are defined by an earthen bank/banks or a wall/walls and can be circular, oval or more irregularly shaped if following the contours of a hilltop. In the case of bivallate or multivallate examples, the banks are often widely spaced. They may have been important ceremonial or tribal centres and/or permanent or temporary settlements. Some examples date from the Early Neolithic (c. 3600 BC), others from the Middle to Late Bronze Age (c. 1400-500 BC) with examples of reoccupation in the later Iron Age (c. 100-400 AD).

There are two hillforts in Offaly, one at Ballymacmurragh NE of Longfort village, it is made of two banks and is almost surrounded by forestry.  The second is close by at Aghancon and is made up of two widely separated banks and is one of the largest on the island covering 14 acres.

Ballymacmurragh and Aghancon Hillforts

Ballymacmurragh and Aghancon Hillforts, OS map

How to find enclosures.

There are many techniques used to identify enclosures.

Where archaeological remains are suspected but where no evidence is visible at ground level the use of ground level geophysics can reveal detailed layouts of buildings, sites, roadways, enclosures, etc.

Aerial photography allows us to compare sites over many years, commencing in the middle of the last century particularly with the work of Leo Swan and Norman & St Joseph of Cambridge University. Pioneer JK St. Joseph qualified as a geologist and then lectured in Cambridge University. During WWII he analysed photographs taken by RAF photographers. Using his wartime experience he understood the potential of aerial photography to analyse archaeological sites. One of his earliest publications was Monastic Sites from the Air published in 1952.

Aerial photography has also identified enclosures through cropmarks where nothing is visible at ground level.  Cropmarks generally appear when crop growth is aligned with dry conditions.

Leo Swan was the first to exclusively examine Irish ecclesiastical sites from the air starting in 1971. He combined his aerial research with study of the six-inch OS maps.  In addition, he had access to the documentary evidence from the Early Medieval period. He identified 400 ecclesiastical sites through photography and added another 200 sites through his field work.

Here is a link to Leo’s photos for Co. Offaly.   https://lswanaerial.locloudhosting.net/search?query=offaly

Cambridge University conducted aerial photography of the UK and Ireland after WW2. Cambridge University Air Photos of Co. Offaly are available here  https://www.cambridgeairphotos.com/search/?lonLat=&search=offaly

Someone with time on their hands can go and compare the early OS maps with these early aerial photos and today’s satellite photos and identify the destruction of the very large number of archaeological sites in their own locality.

One of the other major contributions that Leo Swan made to the archaeological investigations of early church sites from his aerial and field work was to produce a list of features which are consistently found on these sites and lists them in order of frequency:

  1. Evidence of enclosure
  2. Burial area
  3. Place name with ecclesiastical element
  4. Structure, or structural remains such as church or Round Tower
  5. Holy well
  6. Bullaun stone
  7. Carved, shaped, inscribed, or decorated stone cross or slab
  8. Line of townland boundary forming part of the enclosure
  9. Souterrain
  10. Pillar stone
  11. Founder’s tomb
  12. Associated traditional ritual or folk custom
  13. Radiating road network
  14. Triangular market area, commonly but not always on the east

Swan suggests that there will be four or five of these features that survive in most cases.

For hundreds of years the enclosures remained untouched whether through folklore – the Púca, Fairy Fort or an area of liminality, the bridge between the living and the dead.  It was the arrival of the tractor pulling the plough that rubbed these ancient sites  off the landscape.

ECCLESIASTICAL ENCLOSURES

What do we mean by early Irish churches?  The early churches were made of wood, no archaeological trace of these wooden churches have survived. They were simple, rectangular shaped with one door and one window (perhaps) facing east to west, with the door pointing to the west.  Stone churches arrived around 500 – 800AD with almost the same layout as the wooden churches.  Church architecture remained the same until the arrival of the Continental monks and the reforms of the Irish church in the 1100s.  Only a handful of early ecclesiastical sites have been fully excavated, 41 have had partial/limited excavations carried out.

How many ecclesiastical enclosures are there in Co. Offaly?  The National Monuments database has a list of 22 ecclesiastical enclosures in Offaly while Elizabeth FitzPatrick in her 1998 paper ‘The Early Church in Offaly’ lists 6 enclosure sites with a possible 5 others. Mervyn Archdall (1723 – 1791) lists 32 ancient Offaly churches in his Monasticon Hibernicum, many of the names he gives can no longer be located today. Later FitzPatrick and O’Brien list eight very large enclosures in their 1998 book on the Medieval Churches of County Offaly.

Swan suggests that there are at least 2,000 early church sites in Ireland. The Stout husband and wife team suggest that there were over 5,500 pre-Norman ecclesiastical sites in Ireland. In addition, it is suggested that over 6,000 townlands contained the name Cill in their placename.

What is an Ecclesiastical enclosure?   A large oval or roughly circular area, usually over 50m in diameter, defined by a bank/banks and external fosse/ditch or drystone wall/walls, enclosing an early medieval church or monastery, its graveyard and its associated areas of domestic, agriculture or industrial activity. These date to the early medieval period (5th-12th centuries AD).  Sometimes hedges, field fences and field boundaries have replaced the original enclosures.

The Early Irish Church developed independently from the European Roman model which was based on the cities of the Roman Empire, connected by the great European road systems.  These European cities had a church centre led by a bishop. The Irish system developed independently to the degree that major reform was demanded by the European and English Church in the 12th century.

These early church establishments are not to be confused with the later and very different medieval abbeys and friaries of the Continental orders that arrived in the 1100s.

A circular pattern for the layout of early Irish church sites was adopted from an early date. There may not have been a written down plan but there was a general pattern almost universally accepted to which the early sites seem to have conformed.  These church sites were surrounded by banks of earth constructed in a way used for constructing ring forts, so the skills for construction were readily available. Many church sites had two banks with a very small number having three banks.  It appears to have been a universal pattern.  The enclosure contained the church, burial ground, other church structures such as round tower and high cross.

Only a small number of Offaly churches retain enclosures visible in the landscape today. However, as discussed earlier there are many techniques available for identifying where enclosures may have been robbed away. Many are very similar in size to ring forts while some of the largest sites are comparable with the largest hillfort.

Many problems exist with a mere surface examination of these enclosures, the most important of which is their dating. Without excavation it is nearly impossible to give a date to the construction of an enclosure. In addition, many of these enclosures display later mediaeval occupation and farming traces at surface level.

Where there was insufficient earth to make an enclosure a number of church sites, particularly on islands in the west of Ireland designed their enclosures and built them in stone. Examples include Skellig, Ilauntannig and Inismurray. These church sites survive today particularly as pilgrimage sites.

Holy of Holies and Sanctuary.

Two features of the Christian church that appear early are the concept of the Holy of Holies and the concept of Sanctuary. Both would have been strange to the Irish people used to the Druidic rituals usually held in groves/woods.  Conversion to the new church and its rituals was slow and took hundreds of years to complete, many of the older Celtic rituals survive to modern times – reverence to the holy well, the rag tree and the perpetual fire.

The Holy of Holies is a term from the Hebrew Bible and relates to the inner sanctuary of the Tabernacle where God’s presence appeared in Israel. The area held the Ark of the Covenant which contained the ten Commandments, given by God to Moses on Mount Sinai.

Holy of Holies

The concept of Sanctuary stretches back to the Cities of Refuge of the six Levitical towns in Israel and Judea in which the perpetrators of accidental manslaughter could claim the right of asylum.  Mention of refuge and sanctuary can be traced back to the Old Testament and the Books of Deuteronomy, Exodus, Joshua and Numbers.

Charles Doherty (UCD) has suggested that the Irish had a concept of sanctuary based on the biblical ‘city of refuge’ whereby the monastic site is considered a holy of holies at the core, around which are areas of sanctuary that decrease in importance the further you move away from the centre.  Doherty describes the first area of sanctuary as Sanctissimus, the second Sanctior and the third as Sanctus.

With the growth of Irish ecclesiastical settlements, it became increasingly important to protect the sanctity of the holy area, prevent the violation of graves, control the influx of pilgrims and protect the wealth of the church.  In addition, it was necessary to protect those fleeing and seeking sanctuary and preventing raids from other churches and princes. In Europe the concept of sanctuary was intimately linked to the right of asylum from the 5th century. A Roman law, passed in 419AD set the sanctuary boundary to a circuit of 50 paces around the place of worship.  It is not clear when the concept of sanctuary expired.

Were these enclosures defensive? If so, they were a miserable failure.  We know the accounts of how easily the Vikings raided the monasteries.  Less well known are the accounts of raids by the Irish on the monasteries. The Annals are littered with such raids.  One monastery in Offaly is recorded many times. Clonmacnoise did not appear to like its neighbours – Birr, Durrow or Kinnitty.

  • U760.8  A battle between the communities of Cluain Mac Nois and Biror in Móin Choise Blae.
  • U764.6  The battle of Argaman between the community of Cluain Moccu Nóis and the community of Dermag (Durrow), in which fell Diarmait Dub son of Domnall, and Diglach son of Dub Lis, and two hundred men of the community of Dermag. Bresal, son of Murchad, emerged victor, with the community of Cluain. Both quotes from the Annals of Ulster.
  • And in 842 Kinnitty and Clonmacnoise were at war.  So much for the Isle of Saints and Scholars!

Durrow also suffered: burned in 1095, 1153 and twice in 1155.  In 1175 Durrow was devastated by Hugh de Lacy of Meath.

The Annals of the Four Masters describe other destruction in Offaly.

  • M800.10 Cill Achaidh (Killeigh) was burned, with its new oratory.
  • M952.11 Saighir Chiarain was plundered by the men of Munster.
  • M1548.9 Saighir and Kilcormac were burned and destroyed by the English and O’Carroll

There are many other cases where sanctuary was ignored by the local Irish lords such as described in the Annals

  • AI1180.3 Ard Ferta Brénainn (Ardfert) was plundered by the Clann Charthaig, and they carried off all the livestock they found therein. They put many good people to death inside its sanctuary and graveyard; but, indeed, God avenged that, for a large number of those plunderers were forthwith slain.’

Another mention in the Annals of Ulster recount an Irish raid on Donaghpatrick, Co Meath

  • U746.11 Violation of sanctuary at Domnach Pátraic, six captives being hanged.

An attempt to halt the slaughter of monks and laity and re-establish the sanctity of sanctuary was attempted by Adomnán at the Synod of Birr in 697 AD.  Adomnán, then abbot of Iona, collected an assembly of religious and royal leaders headed by Loingsech mac Oengusso then Cencl Connaill, King of Tara.  The synod passed Cáin Adomnáin also known as the Law of the Innocents. The law provided sanctions against those who killed children, clerics or farm labourers within a church sanctuary, however it failed in its implementation.

THE ENCLOSURES IN OFFALY

Durrow

Durrow, the Columban site was the location of the murder of Hugh de Lacy in his attempts to build a fort and establish his claims to the lands of Mide (Meath).  Whether his plan was to build a Motte and Bailey or a stone fort such as that at Trim is unknown.  However, the earlier Irish enclosure can still be seen as cropmarks in the field to the south and east of the church.

The outer enclosure has a double bank with a ditch/fosse in between, perhaps, 500m in diameter.  Did the inner enclosure represent the area of sanctuary?

The Life of Colmcille tells us that Colmcille requested Cormac O Liathain that the abbot ‘set in order the monastery and enclose it well’.  Elsewhere, it mentioned that 150 workers erected an enclosure that ‘there might not be a breach therein’ and that the oak trees of Dar Magh were cut down to provide stakes for protection of all sides of the monastery.

The following drawing was made by Sterling de Courcy Williams in 1899.  The remains of the enclosure can be seen south of the church and swinging west in the direction of the motte.

A story in the Life of Colmán of Lynally recounts that a raiding party from Durrow stole earth from Lynally’s enclosure that Colmán had brought back from Rome.  Did they put it into their own enclosure?

The Termon of Durrow
Durrow, Leo Swan photos

Sterling de Courcy Williams drawing of the Termon of Durrow, 1899 & Leo Swan photos1

Clonmacnoise.

There is no trace of the first great monastery of St Kieran. This was one of the most important early schools, founded at the edge of the River Shannon in 544.

Seirkieran/Saighir.

Like Birr, Seirkieran sat on the old provincial border between Mumu (Munster) and Mide (Meath) and suffered from regular tensions particularly with the southern Ui Neill. Impressive substantial earthen banks, separated by a ditch/fosse still surround the church at Seirkieran, enclosing an area of about 12 ha.

Geoffrey Keating has an account of the building of an enclosure at Seirkieran, ‘at this time Sadhbh, Queen of Ireland, wife of the Ard Righ Donnchadh, son of Flann Sionna and daughter of Donnchadh King of Ossory grieved that Saighir the burial place of her ancestors lay open and defenceless while so many other famous churches in Ireland were encircled by walls induced her royal husband to send a number of masons from Meath to erect a suitable wall of stone around the cemetery’. This account implies a stone wall around the Seirkieran graveyard; however, archaeology has failed to find this wall.  It confirms other accounts that Seirkieran was the burial place of the Kings of Ossory at this time; Keating states that ‘the burying place of the kings of Osruighe was at Saighir Chiaráin’.

Photos of Seirkieran by Leo Swan

Photos of Seirkieran by Leo Swan2

Rahan.

This site contains the church of St Carthage in its original enclosure with the original earthen ramparts around it. The monastery is inside a large D shaped enclosure with the River Clodiagh forming the northern boundary. The enclosure is 500 m x 325 m, covering field boundaries to the south, west and east. The outer bank is made from earth with an external bank/fosse. In 1870 Thomas Stanley described the inner enclosure as having two earthen banks with intervening fosse.

In recent times Dr Paul Gibson has carried out extensive geophysical surveys of the interior which reveals sub-rectangular inner enclosures.

Rahan from early and current OS maps

Rahan from early and current OS maps

Killeigh.

The enclosures around Killeigh are probably the largest in the country.  Many elements of them have survived, the remainder ploughed out.  The full extent of the enclosures is best seen through aerial photography and survives in the south east of the village.  Another part can be seen to the south west of the village in a field to the west of a lane that runs past Abbey Farm. Otherwise, elements of the original enclosures are seen as ragged cropmarks from aerial photography.

Published on Offaly.ie Artistic view of Killeigh Historic Landscape

Artistic view of Killeigh Historic Landscape published on Offaly.ie

Cooleeshill.

Close to Roscrea this enclosure is an impressive cashel, built of stone on the basis that stone was more readily available than earth.  This site is dedicated to St. Kieran of Seirkieran.

Cooleeshill

Cooleeshil from OS maps

Wheery

Another early site with a river as a significant element of the enclosure, similar to Durrow and Seirkieran.  Earlier called Kilwheery.  Situated on the flood plains of the river Brosna the river provides the southern boundary of a D-shaped enclosure measuring 55m x 35m at maximum.  From an account in the Kilkenny Archaeological Journal, during drainage works in 1849 a bell, enclosed in a shrine was found in a pool in the Brosna just beside the site.

Wheery

Maps from the early OS surveys and modern satellite photo

Kildangan – Tihilly

Tihilly is located between Tullamore and Durrow. Human bones are said to have been found in the site which was levelled during the last century and is no longer visible at ground level.  The ecclesiastical enclosure consisted of a large circular area enclosed by an earthen bank which acted as a circular field boundary. The site seems to have contained a graveyard and a holy bush.  Folklore stories collected in the 1930s describe the annual Patron Day rituals carried out at Tihilly. The comparison between the 1830s OS map and the modern photo identifies the destruction to the original church site for agricultural purposes.

Tihilly early OS map and modern photo

Maps from the early OS surveys and modern satellite photo

Fancroft.

Early church enclosure within an archaeological rich landscape containing church and graveyard. There is no modern access road but there is a trace of a sunken road to the NE of the site that may have led to the original church site.

Fancroft early OS map and modern satellite photo

Fancroft early OS map and modern satellite photo

Sources

1   Accessed August 3, 2021, http://lswanaerial.locloudhosting.net/items/show/33524. Shared under license  (CC BY-NC-ND 4.0)

2   Accessed December 3, 2021, http://lswanaerial.locloudhosting.net/items/show/34458. Shared under license  (CC BY-NC-ND 4.0)

A look back at Tullamore town on key dates since 1622: Tullamore in 1804. By Michael Byrne

This short article is the first in a series designed to look at the growth of Tullamore over the period from 1622 and to take key dates in the development of the town. Suggested dates will include 1622, 1716, 1764, 1785, 1804, 1835, 1900, 1923, 1948, 1966 and 2000. These dates coincide with particular events, or the availability of documentary sources that may allow us to draw some conclusions about the state of Tullamore at varying times over the last four centuries. Rather than take matters in chronological order we are going to look for some key moments in the stages of growth. One such was the completion of the canal to Tullamore in 1798 and its extension to Shannon Harbour in 1804. During that six years Tullamore had served as the depot and terminus for the new waterway to the west and south. The opening to Shannon Harbour and the link to the Shannon may have been seen by some as marking the end of the new canal hotel and harbour in Tullamore with business moving further west and travellers no longer having to stop over in the town. That was not the case. The hotel client base weakened to almost nothing by the 1840s and so did passenger traffic. Commercial traffic was continued on until 1960.

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Christmas Reading from Offaly History – twelve new titles of Offaly interest, one for every day of the Festive Season. Another bumper year for local studies.

All the books here can be purchased from Offaly History (Bury Quay, Tullamore and online) and at Midland Books, Tullamore. You can also view/ borrow at Offaly Libraries and consult at Offaly History Centre.

Rathrobin and the two Irelands: the photographs of Middleton Biddulph, 1900-1920. Michael Byrne (Offaly History, Tullamore, 2021), 330 pages, 280×240, hardcover, €24.99.

Rathrobin is a book that keeps on giving. Its 250 Biddulph photographs from the 1870s to 1920s, all carefully captioned, depict the two Irelands – unionist and nationalist, Catholic and Protestant, landed and cabbage garden. What is interesting about the pictures of Colonel Biddulph (1849-1926) of Rathrobin near Mountbolus are the nuances. He was of the lesser gentry, was a tenant of the Petty Lansdownes, and was well aware of the Plantations of the 16th and 17th centuries. He appreciated the needs of the farm labourers and was decent to his own tenants, staff and farm workers. His entire estate was not much more than a 1,000 acres. Biddulph’s circle was also the lesser gentry and those who served it such as land agents, bankers and clergy. The Catholic Protestant divide was strong but landed Catholic families did mix in Bidduph’s set, but not merchants or traders (even if very rich). Biddulph had an empathy with his farm workers and their families and sought their advancement. Many local families were photographed, together with the farming activities of his own employees.

Biddulph’s story, and that of his associates and friends, is illustrated by a selection of over 300 pictures in all, of which 250 are from the Biddulph Collection in Offaly Archives, and fifty more to illustrate the introductory essay and provide the all-important context. The essay and the photographs provide a more nuanced understanding of Ireland in the revolutionary period of 1900–23. Biddulph’s wonderful house at Rathrobin that he had so carefully ‘restored’, and all his farm improvements, were lost in the Civil War in 1923. Many other big houses from Ashford, to Ballyfin, Durrow, Brookfield, Screggan Manor and Charleville are also recorded in this volume. Some such as Brockley Park in Laois are now gone thereby making this an important work of record. The photographs by Middleton Biddulph were taken at a crucial moment in Ireland’s history. Their publication now could not come at a better time. Rathrobin is the portrait of one small estate and Killoughy parish in Offaly from the 1650s to the 1920s, but the story is of national interest. T.E. Lawrence spoke of the Arab Revolt, perhaps in Ireland we can talk of the Irish Revolt and not the full circle Revolution. You decide.

Rathrobin was supported by the Decade of Commemorations Unit in the Department of Tourism, Culture, Arts, Gaeltacht, Sport and Media

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The D.E. Williams branch shops in the midlands, 1884–1921: A revolution in retailing. By Michael Byrne

There are only a few studies available on the development of retailing in Ireland, either of a general nature or in connection with particular firms. It is well known that in the first half of the nineteenth century and up to the Famine years retail outlets were not widely available and many in the smaller towns were no better than huxter shops. There were exceptions and that is clear from the photographs of c. 1900 of shops such as Williams. Egan, Goodbody and Lumley (in Tullamore); O’Brien in Edenderry and O’Meara and Fayles in Birr. In looking at the revolutionary period from 1912 to 1921 to mark the decade of centenaries it is also worth looking at revolutions in other areas such as transport, energy and shopping. Like the political revolution retailing exhibited signs of stress after 1921 and did not recover until the coming of the supermarkets to the provincial towns in the 1960s.

The Williams head office with the Barrack Patrick Street shop to the right before more intensive motorised transport from 1915. Branch house managers were appointed of which the last under the old system (before the switch to supermarkets) was T.V. Costello.

The trade directories, and from the 1840s the valuation records, will facilitate investigation of retail outlets. By the 1860s living standards had improved and this is reflected in the increasing number of shops; per capita tobacco consumption rose to English standards about 1870 and per capita consumption of tea was not far off the English level by the end of the 1870s. The considerable economic progress of the early 1870s, began to slow down by the end of that decade. The 1880s is looked on as a period of industrial crisis with industries closing down in all the principal towns, or destroyed by fire as with the Goodbody tobacco factory in Tullamore and the Birr distillery in 1889.The railways and the canals (especially in the midlands) facilitated the easy removal of heavy goods and livestock from towns all over Ireland, but it also left it easier to import foods easily and cheaply. As a result, the Irish industrial base (such as it was, especially in southern Ireland) receded while the retail and services sector began to grow albeit slowly.

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Saint Manchan’s Shrine – Art and Devotion in 12th Century Ireland

‘A rich and dazzling Celtic bewilderment, a perpetual challenge to the eyes and a perpetual delight.’ T.D. Kendrick (Archaeologia 86, 1936)

Saint Manchan’s shrine is one of the most remarkable survivals from Ireland’s medieval past, having been safely kept and venerated in the same locality since its creation in the early twelfth century. This masterpiece of medieval art is now proudly and reverently displayed in the rural parish church of Boher in County Offaly, not far from its original home at the ancient church site of Lemanaghan. St Manchan’s shrine is a gabled-reliquary, taking the shape of steeply pitched roof or tent, and is fitted with carrying rings, which enabled it to be carried in procession by two bearers using poles. It is not only the largest reliquary surviving from medieval Ireland but is also the only remaining example of its type. It enshrines what are believed to be the bones of its eponymous saint, St Manchan, whose death is recorded in AD 664.

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Teresa Wyer (1868–1959): the first woman chairperson of a public board in County Offaly and prominent in Sinn Féin in the revolutionary years. By Owen Wyer and Michael Byrne

Teresa Wyer was born in Ballykeenaghan, Rahan, Tullamore, County Offaly on 29 November 1868. She was the third youngest of eleven children of Michael and Anne Mary Wyer. Teresa Wyer went to Rahan National School and thereafter to Killina Secondary School. She joined the Convent of Mercy Athy, County Kildare on 22 February 1890 where she was called Sr Mary Baptist. She left the convent in 1900 and ran a shop and public house at No 6 Church Street bought by the first author’s grandfather, Owen Wyer, brother of Teresa Wyer, from Abraham Colton, the Tullamore auctioneer and hotelier in early 1901. Owen Wyer was also a Sinn Féin activist and chaired a great Sinn Féin meeting in Rahan in September 1917.

Drama in Tullamore from the Gaelic League, c. 1906 with a backdrop of a painted view of William/Columcille Street. Owen Wyer is second from the right in the back row.

Church Street was a busy commercial street at that time with at least five public houses, a hotel and a number of private residences. Wyer’s neighbours included the long-established Warren family drapery stores with two shops. In 1901 Teresa Wyer (then describing herself as 30) was living with her brother over the public house and they had a shop assistant and servant living with them. Owen Wyer was a maltster with the Egans of Tullamore and she a publican. By 1911 she described herself as a grocer and aged only 36, single and with four assistants living over the shop. Teresa Wyer married James Wyer from Ard, Geashill on 24 February 1914.

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Agriculture in Offaly on the eve of the Great Famine. By Ciarán Reilly

On the eve of the Great Famine in 1845 the backwardness of Irish agriculture was seen by many as the reason for much of the country’s economic woes. About Irish farmers, it was stated that they knew nothing of the ‘English’ method of farming or indeed welcomed its arrival. However, there was amongst many Irish landlords, and their agents, a growing understanding of the benefits of the ‘science’ of agriculture and many had willingly adopted such methods in the management of their estates. In particular, many land agents were the leading pioneers of better agricultural practice. The employment of agriculturalists; the establishment of agricultural societies and the trips undertaken to observe foreign models of agriculture all highlight the progression of Irish agriculture by the early 1840s.

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Dancing in Ireland since the 1920s: Your recollections needed. Maria Luddy

Many readers and their parents will have great recollections of the dancing scene in Ireland. You can help write the history. Share your thoughts and send on the stories needed to build a picture of the dancing scene in Ireland. Many will recall Je t’aime played in the 1960s in St Mary’s Hall, or the Harriers, Tullamore. But what about the County Ballroom and the parish halls in Clara, Birr, Rahan, Killeigh and so many more. Did dancing bring about the ‘ruin of virtue’?

Dancing has always been a source of expression, fun and entertainment in Ireland.  People danced at the crossroads, in each other’s houses, at social events, festivals, and in licensed dancehalls all around the country.  From the early twentieth century the Catholic hierarchy became particularly concerned with the opportunities that might arise for sexual immorality in dancehalls.  In October 1925 the bishops and archbishops of Ireland issued a statement which was to be read at ‘the principal masses, in all churches on the first Sunday of each quarter of the ecclesiastical year.’ The statement referred to the ‘evils of dancing’ and it was ‘a grave and solemn warning to the people with regard to the spiritual dangers associated with dancing’.  The statement noted: ‘We know too well the fruit of these [dance] halls all over the country. It is nothing new, alas, to find Irish girls now and then brought to shame, and retiring to the refuge of institutions or the dens of great cities. But dancing halls, more especially, in the general uncontrol of recent years, have deplorably aggravated the ruin of virtue due to ordinary human weakness. They have brought many a good innocent girl into sin, shame and scandal, and set her unwary feet on the road that leads to perdition’.  The behaviour of the men did not elicit much comment. From the mid-1920s and throughout the early 1930s there were constant references in the newspapers to the problems of dancehalls and motor cars.  In 1931 Cardinal McRory combined the two and saw a growing evil in ‘the parking of cars close to dancehalls in badly lighted village streets or on dark country roads.  Cars so placed are used … by young people for sitting out in the intervals between dances’.  ‘Joy-riding’ had a very different connotation in the period than it does now.  Reporting on a sermon by the bishop of Galway, the Irish Independent noted that ‘joy-riding’ was conducted by ‘Evil men – demons in human form come from outside the parish and outside the city – to indulge in this practice.  They lure girls from the town to go for motor drives into the country, and you know what happens… it is not for the benefit of the motor drive.  It is for something infinitely worse’.

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