Abbey's Well, dedicated to St Gobnait. The patron saint of Kilshannig is St Gobnit, but she is more commonly known as St Abby
2 Townland, County, GPS
Kilgobnet, County Cork, 46859, 49330
4 Cure
General cure
5 Pattern day
11 February. Every year on 2/11, rounds are paid to this well. It is like a national holiday for the district. Men, women, and children all turn out in their best style. In front of the well on pattern day are 2 or 3 poor women who supply glasses of water to the pilgrims and are expected to pay at least a penny each. The attendance of the pattern is getting smaller each year.
6 Offerings
Rosaries and statues at niches at entrance to the well.
7 Prayer rounds and stations
The rounds are usually performed by commencing the rosary in front of the well, saying the Decade there and moving on clockwise round, saying a Decade at each station. There are stones around the well house, the words "Kneel & Pray" scratched into them.
8 Stories
The wellhouse was built on the site of an older structure and looked after by Johnny the Prayers. The graveyard developed around the well.
The old people remember a time when the young men of different townlands of the parish used to assemble in the fields near Abby's Well and compete for the "Championship of the Parish" with hop-step-and-jump and long jump.
It is said that it had been revealed to St Abby that she should get a church built at a spot at where she could see 9 white deer, and that she set out on her travels through Munster in quest of this site. At several places, she saw several white deer, and she blessed those places and a spring gushed forth in each of them. She finally saw nine white deer in Ballyvourney. There she got her church built and there she died beside that church we was buried. Schools' Folklore Collection (03/094: 0363)
3 Physical description of well and its surroundings
It's site is near some Ringforts and a now disused church with a damaged round tower. The cemetery is still used. It is at the roadside and no permission is needed to visit.
5 Pattern day
I do not, at the moment, know the pattern date, but it has one with a mass.
3 Physical description of well and its surroundings
The well is a spring-fed oval-shaped pool approximately forty feet by twenty feet and about eight to ten inches deep located in a hollow about 8 feet below the surface of the road. The water runs off into two streams which flow in two different directions.
4 Cure
The well is said to cure nervous disorders
5 Pattern day
People may make the stations at the well anytime they wish, but they are usually done between the last Sunday of July and August 15.
6 Offerings
People leave clooties, photos, holy cards, medals, rosaries or personal items hung or tied to a pair of ash trees growing next to the well. The two trees probably sprang from the roots of an ancient tree which was cut down in 1835.
7 Prayer rounds and stations
Pilgrims begin with an Act of Contrition, say the rosary while circling the well, and various prayers at the other stations. The stations include the well itself, the nearby ruins of a medieval church (possibly 12th century?) and several bullaun stones.
8 Stories
There is supposed to be a white trout or sea trout (Salmo trutta) in the well. Seeing it is a sign that your prayer will be answered. Several local people claim to have seen it and been cured of various maladies.
9 Publications
O’Dolan, Mairéad, Domhnall Ó Cobhthaigh, and John J.Ó Ríordáin. Holywell Revisited. The Print Factory, 2000.
O’Dolan, Mairéad. “Dabhach Phádraig: St. Patrick’s Holy Well, Belcoo, County Fermanagh.” Clogher Record vol. 18, no. 1, 2003, pp. 103-116.
10 More
St. Patrick supposedly visited the site and blessed the well to Christian use. One of the bullaun stones is said to have the prints of St. Patrick's horse or donkey on it.
The well is located at a place "where three streams meet" (considered a place of special sacred power) and on the border between two townlands, Cavancarragh and Rushin.
The O'Dolan family who live in the nearby townland of Rushin, have been herenaghs, hereditary caretakers, of the well as long as anyone can remember.
3 Physical description of well and its surroundings
The well itself is nicely made: a barrel-roofed wellhouse made from stone, with a neatly flagged surrounding area, two stone seats near the entrance, all festooned with ferns. A slab in front bears an engraved cross and around it seven kneeling stones are placed, visited as as part of the rounds.
4 Cure
Cure for sore eyes, ears and warts. An entry from the Schools' Folklore Collection: …there is a boy living in Coolagou… and his name is Kevin Lyons. A few years ago he had a very sore ear. One day his mother took him to the holy well at Coole and performed the rounds, After a few days his ear was all right because his mother had faith enough in the holly (sic) well. (049:0377)
5 Pattern day
23rd October
6 Offerings
Statues, crucifixes, rosaries, bows, coins, medals etc mostly placed on top of the well house
7 Prayer rounds and stations
The rules for pilgrimage are clearly outlined on a board outside the sanctuary. You should approach from the north, walk deisal (clockwise), keeping to the right and in single file. Collect nine small stones as counters and each time you have accomplished a round (a walk around the well, praying at each of the seven kneeling stones and reciting Our Fathers etc) throw one pebble away. When you have none left your turas (pilgrimage) is achieved. Finally make an offering and drink the water three times (using your palms if there is no cup), then hang a cloth in the bushes.
8 Stories
This is how it is meant to have originated: Long ago the blessed well at Coole was just a spring. A female inhabitant of Coole Abbey House was reputed ot have seen a monk praying at this spring and she ordered an oratory to be built over it. The well is dedicated to St Deviet or which is an anglicised version of St Dalbach …
9 Publications
Schools' Folklore Collection (049:0377)
10 More
SMR number: CO036-019005
The well may have originated as part of the Coole Abbey complex - the remains of two churches still exist nearby. St Dalbach may have been an anchorite.
3 Physical description of well and its surroundings
The well is located to the right of the old Boy's School near the Hill of Tulla (Tulla Graveyard). There are steps that lead down to the well. A celtic cross is located at the top of the well wall. There is a stone in front of the well that bears the marks of St. Mochulla's knee.
4 Cure
The well water is supposed to have a curative power for sore eyes.
5 Pattern day
23 March and 23 June. Visits to the well took place on these days.
6 Offerings
Rosary beads are often left nearby.
9 Publications
Tulla Reaching Out Publication "Reflections from Home and Abroad" 2016. St. Mochulla, Patron Saint of Tulla by Sr. Eileen Callinan.
3 Physical description of well and its surroundings
Situated in grounds of former Salesian College,Warrenstown.(now privately owned). Beautiful location.Surrounded by trees of Dunsany Estate.
4 Cure
There is a story that an former owner of Warrenstown House lost his walking stick in River Jordan and that it came up in this well! Also some story of fish appearing in well at midnight on certain days of year. It was believed that the well had a "cure".
5 Pattern day
June 29th and is celebrated last Sunday in June.
6 Offerings
Cloth,rings,religious pictures. Usually placed on branches of nearby bushes.
7 Prayer rounds and stations
I don,t know the prayer rounds for the present time but until 1950,s there was a huge turn-out on pattern day and the rosary was recited.
8 Stories
In 19th century there was a fair held here as well as prayers. Eventually the fair was stopped because of the amount of "drink taken" and all kinds of "debauchery."
9 Publications
Riocht na Midhe, (don,t no the No.)-History of Culmullen by the late Oliver Cogan, Dunsany History and Warrenstown Remembered.
Can be found at Meath Co.Library-Dunshaughlin-Meath.
St Mullins, Co Carlow
GPS - N:52.489954, W:-6.929125
3 Physical description of well and its surroundings
St Moling’s well is situated in St Mullins in Co Carlow. The well is a stone built four walled roofless structure. There is a narrow doorway through which pilgrims enter the well. It is said that seven springs feed the well, and so there is a constant flow of water that enters through two slits at the rear of the building into a stone font. Recent research has shown this to be the remains of a baptismal church built c. 1100, as part of the regularising of baptismal practices in the Irish church at that time.
O Carrigain, T. ‘Churches in Early Medieval Ireland’ Yale University Press 2010, p 199 - 208.
St Moling’s well is situated to the north of the ancient monastic site in St Mullins. The well is located beside the millrace, said to have been dug singlehandedly by St Moling over a period of several years. When it was completed St Moling consecrated the millrace and it, together with the holy well, became a site of pilgrimage.
The well can be easily accessed through the churchyard or by road. There is a car park across the road from the entrance to the well.
4 Cure
The water from the well is thought to be a cure in particular for ailments of the head, but cures for a wide variety of ailments of the mind and body have been attributed to the holy well.
There is a belief that if the water is applied to any affected part of the body there will be a cure. In particular there is a great belief in the healing power of the water when poured over the head and by drinking it.
5 Pattern day
The Pattern day in St Mullins is traditionally held on the Sunday nearest to the 25th July, the feast of St James, patron saint of pilgrims. There is a little Pattern on July 25th. The feast of St Moling is celebrated in St Mullins on the 17th June.
6 Offerings
Traditionally it was not common for offerings to be left at St Moling's well. However, in the past on Pattern day there were often donations made for the upkeep of the well. In present times, however, it has become more common for small tokens to be left inside the well walls. Holy pictures, small statues and small personal items belonging to babies or children have begun to be left.
7 Prayer rounds and stations
Private individual prayer.
8 Stories
A Catholic priest, Fr Daniel Kavanagh is buried in the graveyard in St Mullins. The belief is that if a person suffering from toothache takes some clay from his grave, holds it in their mouth and makes their way to the holy well, where they take some water in their mouth together with the clay, it will cure their toothache. (Examples of this story and others relating to St Moling's well can be found in the Schools Folklore Collection).
9 Publications
Clyn, Friar John and Dowling, Thady. The Annals of Ireland. Dublin, n.p.
De Paor, Maire B. St Moling Luachra. Dublin, 2001.
MacNeill, Maire. The Festival of Lughnasa. London, 1962.
O’Leary, Patrick. ‘St Mullins, A Local History of the Life and Times of St Moling’ in The O’Leary Footprint Philip E Murphy and J. David Hughes (eds). Graignamanagh, 2001.
O’Sullivan, T.F. Pattern Day at St. Moling’s. Carloviana. 1976/77
Edward O’Toole, The Holy Wells of County Carlow. Bealoidais, Iml. 4, Uimh 1 (1933)
O Carrigain, T. ‘Churches in Early Medieval Ireland’ Yale University Press 2010, p 199 - 208.
Laheen, M. ‘Conservation and Management Plan for the Pilgrim Route at the ecclesiastical site of St. Mullins, Co.Carlow’ 2015.
St Mullins, Co. Carlow. http://www.rootsweb.ancestry.com/~irlcar2/St_Mullins.ht
Mary Laheen, Architect from the School of Architecture, UCD
10 More
Description of the Ritual Observances of the Pilgrim Route
Entry by path from existing road.
2. Blessed well and pool of springs.
3.Tacarda = the ‘Wading Stream’ channel of water to river.
4. Path by the townland boundary to the river crossing.
5. Crossing the river.
6. Crossing the millrace.
7. Entry into the monastic precinct.
8. Stone High Cross.
9. St James’ cell.
10. An Teampall Mor
1. The path itself is short, less than a quarter of a kilometre – what is considered important is not the length of the path, but the intensity of the experience and the observance of certain rituals. Having left the road and taken a path by the river bounded to the east by derelict buildings which were once the houses of local families, the pilgrim reaches a roofless stone structure that encloses the well.
2. Recent research has shown this to be the remains of a baptismal chapel c. 1100, as part of the regularizing of baptismal practices within the Irish church. The well is fed by an upper pool that contains several springs, the water gushes through two square openings made in two large vertical stones in the east wall. It is known as the Tiopra – pilgrims circumambulate the Tiopra and the pool of springs to the east which feeds the well.
3. From here pilgrims walk to the river and enter a stone constructed channel which directs the water from the holy well to the Aughavaud river. This is known as the Tacarda and also the ‘wading stream’ locally. The stream is entered barefoot and the pilgrims walk against the flow of the water towards the blessed well.
4. Having emerged from ‘wading the waters’ they walk close to the boundary of the well field and come through an opening in the boundary into the river field. Formerly a path by the boundary led pilgrims towards the river crossing. This field boundary is also the townland boundary of St Mullins.
5. There is a place at the river where pilgrims used to cross on stepping stones these are still visible. Generally the water is too high to cross in this manner. It was here that a wooden bridge carried people across from the 1970s until the bridges were removed at the end of the twentieth century. The location is the proposed position of the new bridge.
6. Once across the river the pilgrims continued southward and in the past crossed a second bridge over the millrace. The evidence of the first OS 1839 is that a millrace in this location existed, it was used to drive the mill wheel at the corn mill lower down on the river Barrow. However, on Frizell’s map in 1768 no mill race is shown in this location, or mentioned in the notes. Hence the mill race was built somewhere in between these two dates – 1768 and 1839.
7. Once across the millrace pilgrims ascended the steep ground towards a set of stone steps that led to the monastic site. Here there are two millstones recovered from the river bed in the end of the 19th century. Local tradition holds that these are the millstones of the saint’s mill. The mill itself is thought to have been situated lower down near the river. Patrick O’Leary refers to a mill stone he found with the Rev James Graves one evening in September 1885.
8. Once through the opening in the walled monastic area pilgrims pray at the ancient granite high cross, now dilapidated but re-erected in modern times on its original cylindrical base.
9. Moving eastwards further rituals are observed in the tiny ruined oratory known as the cell of St James.
10. Walking around the monastic site three times the pilgrimage ends at Teampall Mor, which is held to be the burial place of St Moling.
St. Mary's Well (AKA Tobar Mhuire/Tober-Murry/Lady Well)
2 Townland, County, GPS
Townland of Rosserk, Co. Mayo (54.168827, -9.144540)
3 Physical description of well and its surroundings
The well is situated at the confluence of the Rosserk River and the River Moy (west bank), near Rosserk Abbey. The well is situated about 500m from a small carpark situated on the right hand side of the road, before Rosserk Abbey. It is accessed via a boreen, known as 'the Rosary Path'.
4 Cure
The waters from the well are credited with curative properties, particularity for eyes.
5 Pattern day
The Patron Day was 15 August, the Feast of the Assumption of the Blessed Virgin Mary, but pilgrims visited from that day until 8 September.
6 Offerings
Mostly rosary beads, scapulars and religious statues, as well as rags or tissue paper. Mostly attached to a hawthorn tree, which grows from the roof of the stone structure over the well, but also on other hawthorn trees in the immediate vicinity and on nearby fencing.
7 Prayer rounds and stations
There are a several numbered spots at the site.
9 Publications
1. Monsignor O'Hara (1898) "Rosserk and Moyne, Co. Mayo". Journal of the Royal Society of Antiquaries of Ireland, Fifth Series, Vol. 8, No. 3, pp. 258-263.
2. John O'Donovan/Michael O'Flanagan (1927) 'Letters containing information relative to the antiquities of the County of Mayo: collected during the progress of the Ordnance Survey in 1838'.
10 More
According to tradition, the well is situated at the site of an apparition of the Virgin Mary that took place c. 1680.
In 1798, a local landowner named John Lynott built a little stone-vaulted building over the well; an inscription reads: 'This chapel was built in honour of the Blessed Virgin in the year of Our Lord 1798, by John Lynott, of Rosserk.' Beneath this inscription is a large figure of a dove with the words 'Pax' (peace) and 'Amor' (Love). Beneath this are two other slabs with inscriptions in Latin, bearing the years 1684 and 1810.
See also: http://www.sacredlandscapes.ie/tobar-mhuire.html
The well is in the Old Graveyard in Kenmare town, Co Kerry.
3 Physical description of well and its surroundings
This well is on the shore below the graveyard and is dedicated to the 7th century St Finian.
4 Cure
The "cure" it has is for healing sore or infected eyes. A person puts some of the water on the affected eye or eyes and leaves it there for a certain amount of time and their eyes will be healed.
6 Offerings
Shells, rosary beads, rags, and small pebbles. A slate has been left on top of the well structure so that visitors may etch a cross in that rather than on the stones that form the impoundment/shelter.
3 Physical description of well and its surroundings
The well is enclosed in a dry stone square structure beneath a cliff. During the twentieth century, hazel bushes grew around the well site and were recipients of votive offerings until recently. In a 2010 renovation, ten metres on either side of the well were cleared and additions were made to the site. The well and turas grounds are now separated from the road by a low stone wall. Another stone structure to the left of the well enshrines two tablets, one explaining who St Colmcille is and the other noting the rounds to be performed in the wellside turas with St. Colmcille's prayer. A small statue of the saint (under 12 inches in height) is behind glass in the same structure. The well structure now has a large cairn of stones behind and on top of it as it appeared in photos from 1900 (see Nic Chearáin, 2012:25).
4 Cure
The well is known as a cure-all. Cures particularly mentioned in the locality include toothache and aching limbs. Brídiín Nic Chearáin notes that if a petitioner slept beside the well, a cure was assured (2012:28).
5 Pattern day
The Pattern Day is June 9th (St Colmcille's Day), but the turas continues from June 9 through the 17th (a novena). Most people asked reported visiting during one of the nine days if they visited at all, but some came to the well on each of the nine days in 2017.
6 Offerings
Votives are now deposited on top of the well structure. These include candles, rosary beads, small religious statutes, empty medication bottles, sports trophies, limpet shells, hair ornaments, children's toys, and a water bottle brought from Lourdes.
7 Prayer rounds and stations
The turas was punctuated by three cross-inscribed stones. At the first one says 5 Our Father's, 5 Hail Mary's and 5 Gloria's. This is repeated at the second station stone. At the 3rd station, the numbers of prayers are seven of each. When stations are completed, one says the Rosary at the well walking around the well cairn three times and leaving a stone on the cairn with each circumambulation. After the completion of prayers, one may access the well water to bless oneself
8 Stories
St Colmcille was to have mislaid some books on one of his journeys. He prayed to find them and then spotted a deer with his books on its back. The deer managed to slide the books down into an orderly pile beside the well
9 Publications
The digitized Schools Folklore Scheme has accounts of the well.
Nic Chearáin, Brídiín. 2012. The Holy Wells of Fanad. Gaeltacht Bheo Fhánada: Fanad, Co. Donegal.
Lacey, Brian, Eamon Cody and Claire Cotter 2013. Archaeological Survey of County Donegal : A Description of the Field Antiquities from the Mesolithic Period to the 17th Century A.D. Donegal Heritage Office.
In his Life of Colmcille, Manus O'Donnell (d. 1564) wrote about the book-returning deer (see Lacey, Brian. 1998. Manus O’Donnell’s life of Colum Cille. Dublin: The Four Courts Press.).
3 Physical description of well and its surroundings
On a slope of Carnaween in the Bluestack Mountains, the well is near an ecclesiastical enclosure and a graveyard which was used as a cillín (for buying unbaptised infants) into the 1930s. The beautiful situation of the well makes it easy to understand why it was chosen by those wishing to seek a religious life apart from the world (a dísert, named for the desert abodes sought by early Christian hermits). The site also has an altar called a Mass Rock.
4 Cure
The well water is thought to have had many cures, but more notably, the soil of the vicinity was thought to rid rodents and other pests from one's home and fields if sprinkled there.
5 Pattern day
St Colmcille's day, the ninth of June, was the main visitation day on which pilgrims also climbed Carnaween (also associated with the saint). By the later twentieth century, visitation shifted to the first Sunday in June.
10 More
This site is actively being researched by Dr. Fiona Beglane of the Sligo Institute of Technology.
3 Physical description of well and its surroundings
On the shores of Lough Neagh, by 13th century church ruins, St. Olcan's "well" is more of a pond encircled by a low stone wall impoundment with steps for access.
4 Cure
Well water was thought efficacious for safe delivery from childbirth, as were the gypsum crystals called "amber pebbles" that could be found in the well. These pebbles were placed in beverages to effect various cures and were reputed to have been swallowed by emigrants to protect themselves from drowning on ocean journeys. Both well water and the amber pebbles were thought to also protect homes from burning.
After completing the rounds, well water cures were often obtained by dipping a rag into the well, rubbing the rag on the affected part of the body and then tying the rag to a nearby tree. The belief, common to holy wells in Ireland and elsewhere in the world, is that as the rag decayed, a cure would be received. Rounds were to be completed on three consecutive days at any point between May Eve and the 29th of June (St. Olcan's Day).
5 Pattern day
The main season for visiting the well was between May Eve and St. Olcan's Day, the 29th of June. Mass is celebrated on the Sunday closest to that date.
6 Offerings
Rags, rosaries and other votives are tied to overhanging trees.
7 Prayer rounds and stations
The rounds entailed prayers first at the door of the ruined church, then seven circumambulations of the church ruin (counted with small stones dropped on each round), and seven circumambulations of the well (also counted with small stones).
8 Stories
St. Olcan was supposed to be a contemporary of St. Patrick and is associated with the Dál Riata. By legend, he was buried near the site.
3 Physical description of well and its surroundings
A bullaun stone on the opposite side of Glendun Rroad from the Roman Catholic church of St. Patrick. the stone is neatly fenced with wooden railings. The stone has two indentations that retain water, the largest in a perfectly circular bowl shape.
4 Cure
skin diseases and warts
5 Pattern day
17 March
8 Stories
Rosemary Garrett (1956) noted that the name of the stone Gloonan derives from "gluin" for knee. As near many holy wells, this knee stone's depressions were once explained as having been worn into the rock by St. Patrick kneeling to pray there. Another story relates that the traveling saint stopped to drink water from the larger indentation and, in kneeling to do so, created the second. Formerly people used to align their knees on such stones before praying beside their local well and this seems to have been such a site.
3 Physical description of well and its surroundings
In a pasture with stone enclosing structure topped with a decorative smithed sign of the site's name with metal shamrocks, a "Celtic cross" and a St Brigid's cross. Behind the well is a stone altar for outdoor masses and a stone surround with a niche for the saint's statue.
4 Cure
All sicknesses, particularly nervous disorders and peace of mind for those who have endured abuse and incest.
5 Pattern day
15 May
7 Prayer rounds and stations
One version of the many prayers to St Dymphna:
O God, we humbly beseech you through your servant Saint Dymphna, who sealed with her blood the love she bore you, to grant relief to those who suffer from mental afflictions and nervous disorders, especially (mention the afflicted person). Saint Dymphna, helper of the mentally afflicted, pray for us. Saint Dymphna, comforter of the despondent, pray for us. Saint Dymphna, renowned for many miracles, please pray for us. Follow with one Our Father, one Hail Mary and one Glory Be.
Intentions brought to St Dymphna's well were formerly brought for nine days in a row in a novena.
3 Physical description of well and its surroundings
A beautifully maintained walk leads to the Legan well at the corner of multiple fields. The well has a rectangular stone impoundment about eight feet in length with a votive-receiving thorn tree beside it. Gravel has been set around the well to accommodate gatherings.
5 Pattern day
Visited all year, but particularly between 15th of August until the birthday of Our Lady 8 September
6 Offerings
rosary beads, coins, small religious statues
7 Prayer rounds and stations
Older patron of the well was long ago lost. The number of decades of the rosary said varied between consultants.
3 Physical description of well and its surroundings
Paving was said to have taken place in the early 2000s to the dismay of some local visitors. The well structure is kept tidy and cleared of most votives. The well surround itself is paved and encircled by a five and a half foot high block wall with a large niche and statue of Our Lady. Access to the well is prevented by a metal railing and the water source is covered with a type of dome of metal spokes to which a pump is fixed with a handle that can be moved to deliver a stream of well water.
5 Pattern day
The traditional pilgrimage times are between 15 August to 8 September, the Day of Our Lady's Assumption until her birthday. Visited all year, the well also is especially visited on Good Friday and Easter.
3 Physical description of well and its surroundings
The well complex is off the main road through Tubber on the border with Co. Clare and is behind some disused agricultural buildings, through two cattle gates, and enclosed with a low stone wall. "Done up" since 2007, the well is landscaped with an easily-walked graveled paths between stations. The well is enclosed in an older circular stone impoundment--the stones of which have now been cemented and is surrounded by gravel. Along one path is a rectangular stone house with domed roof around which the well water flows and in which is a statue of Our Lady. On another path is a cover for officiates at open-air masses and a shrine structure where votives are deposited.
4 Cure
Cures are obtained by praying the rosary on three consecutive visits.
6 Offerings
Unusually shaped stones, silk flower arrangements, religious statues are generally retained when the site is cleaned. These remain on the stone "shrine house." Other votives such as rosary beads and scapulars are left on trees near the well and along the path behind the rectangular shrine with the statue of Our Lady.
Magherakeel Townland, Killeter Village , Aghyaran. Termonamongan Parish. Co Tyrone. N Ireland
https://goo.gl/maps/rJBWiDQksz62
3 Physical description of well and its surroundings
"Situated approximately two miles form the village of Killeter is St. Patrick’s Well, Magherakeel in the parish of Aghyaran (Termonamongan) Co. Tyrone. The parish has three holy wells; St. Patick’s Well (Tober Phadraig), St. Davog’s in Croighdenis and Fr. Mc Louighlins Meenard in Slievedoo.
The most popular and well known of these is St. Patricks well in Magherakeel. Some people think these wells were blessed by early saints and therefore continued to be a place of devotion. This well was blessed by St. Patrick himself and legend has it that he stopped here to rest and quench his thirst on his way from Lenten Sacrifice in Lough Derg.
On the 17th March every year bands parade to the well before rosary is recited at 3pm to a large crowd of people. This is a very important date in the parish calendar. Throughout the year people make visits here in search for cures and holy water for the sick. It is very well maintained and a ‘must see’ for those that have not yet paid it a visit."
3 Physical description of well and its surroundings
This medieval holy well is close to a medieval ecclesiastical enclosure and graveyard in Aderrig circa 800m away, the ruined church still extant, although in encroaching suburbia. The well dried up since a pumping station was built about 20 yards away, but the author remembers it being wet, before the development began. Little remains of the well to the untrained eye, however, the site was not fully excavated in 2001 - see extract and link to the excavation report below. The traces of a low oval-ish wall enclosing the site, the remains of a couple of steps down to the well, and the possible remains of the collapsed wellhouse that presumably held the bell are still in situ, although no signage or indication of the significance of the site exists to alert passers-by. The name means "the well of the bell" in Irish (Gaeilge) or "Tobar na gClog". The nearby stream, Tobermaclugg stream, has been extensively culverted to facilitate adjacent housing development. This holy well is under threat of total destruction.
Extract from Excavation Report from 2001 (G. Scally https://excavations.ie/report/2001/Dublin/0006414/ ) "Remains of a well were located c. 0.4m below present ground level. The well was composed of a roughly oval area of cut stone c. 1m in diameter, c. 0.5m high and abutted by three stone steps; it was not fully exposed. The trench was backfilled and no further excavation took place.
4 Cure
It is supposed to hold a cure for diseases of the eye and ears.
5 Pattern day
No pattern is associated with it now.
8 Stories
The name means "the well of the bell" in Irish.
9 Publications
G. Scally. 2001. https://excavations.ie/report/2001/Dublin/0006414/
3 Physical description of well and its surroundings
Natural spring well set in the corner of private garden with access from public Mass Path
4 Cure
The experiences of cures mainly of skin ailments such as warts but also one known instance of pain relief for rheumatoid arthritis when hands lowered into water. Warts removed by application of water both on site and off site; some cases instant cures.
5 Pattern day
not celebrated as such, used to be on Archangel Michael's day September 29th
6 Offerings
usually coins dropped beside the shallow well
7 Prayer rounds and stations
not known
8 Stories
First known to the owner by reference to 1839 Ordinance survey map mention
Visited by pilgrims and local Catholic Parish Church dedicated to same saint.
August 7--Vibrant annual gathering for all ages with children's sporting competitions following mass.
8 Stories
St. Peacaun (Beagán) was one of the Eoghanacht and is associated with St. Abán, although he is often said to have lived much later in the 7th century.
9 Publications
Carragáin, Tomás Ó. "The architectural setting of the cult of relics in early medieval Ireland." The Journal of the Royal Society of Antiquaries of Ireland (2003): 130-176.
Charles-Edwards, G. "The east cross inscription from Toureen Peacaun: Some concrete evidence." The Journal of the Royal Society of Antiquaries of Ireland (2002): 114-126.
3 Physical description of well and its surroundings
Situated in sandflats along the shore at Doonierin in Drumcliffe Bay is St Colmcille’s Well. This miraculous well springs up from the seabed and is enclosed by a low stone wall with a small gap to allow access to the emerging spring water. The seaweed covered well is only visible and accessible during low tide. The only clue that it is there during high tide is a stick that protrudes from the sea to indicate its location.
4 Cure
Drinking the well water is said to cure arthritis and some claims that it can even cure cancer.
5 Pattern day
June 9th St Colmcilles Feast Day. Rounds of the well are performed barefoot and the spring water drank and also collected in vessels for use throughout the year. Pilgrims proceed to a second well dedicated to St. Colmcill in the nearby townland of Kintogher.
6 Offerings
No offerings or rag tree.
7 Prayer rounds and stations
No stations.
8 Stories
No
9 Publications
No
10 More
This entry contributed by Tamlyn McHugh, please cite her as source.
3 Physical description of well and its surroundings
The spring well is c. 1.5m below ground level with stone steps leading down to it, revetted and surrounded by a large D-shaped cairn of stones. There is a cross, depicted in white marble, above the well. (Source Archaeological Survey of Ireland). Scenic setting close to a farm house. The well is enclosed within a small field surrounded by a stone wall. Very well cared for, grass is kept low and some planters are set up near the well. A cup is present for drinking the water.
4 Cure
Unknown
5 Pattern day
Formerly pilgrimage to the well took place on the last Sunday of July until August 15th. Mass is now celebrated at the well on August 15th every year.
6 Offerings
A small number of rosary beads and rags on a nearby hedge.
7 Prayer rounds and stations
No stations
8 Stories
Tradition has it that St Attracta killed a monster living in the glen at a place called Lug na Paiste or Hollow of the Beast. St Barbara, a companion of St Attracta, has a well dedicated to her which is situated close by.
9 Publications
No
10 More
This entry contributed by Tamlyn McHugh, please cite her as source.