Patrick and the Origins of Christianity in Ireland

Ken Thompson’s wonderful statue of the young St Patrick at Westport, County Mayo. (photo by Vanderkrogt.net)

 

Poor St Patrick! The famous national patron saint of Ireland, one of the most famous national patrons, has had his feastday, 17th March, cancelled in 2020! Ireland’s churches are closed to public gatherings – by the country’s bishops at the request of the public health authorities due to what he would have called a ‘plague’ sweeping not just the country but the whole world! What did he do to deserve this?

It’s bad enough that Patrick had his feastday cancelled but, throughout much of modern history, Patrick himself has been the subject of often vicious academic debate among scholars. Happily these debates had not really impinged on the popular Irish imagination.  It’s worth examining some recent scholarship to explore a different vision of Patrick’s mission in Ireland and why he really can be considered the founder of Christianity in Ireland.

We won’t go back to the infamous ‘two Patricks’ problem that emerged in the 1940s although we well consider some scholarly efforts to resolve the problem. We must start with two clear facts: first, since about 600 AD Ireland has been Christian, and, secondly, there are two writings (the Confession and the scathing Letter to Coroticus) which are clearly the work of one author.  These latter are found in later copies but they are clearly accepted (after much study) as the two earliest works of literature from Ireland (as opposed to oral myths and legends written down from oral sources later).

The traditional date of Patrick’s arrival in Ireland as a missionary is 432 AD. This date is important because in Gaul (now France) the writer Prosper of Aquitaine wrote that in the previous year 431 AD Pope Celestine sent a man called Palladius as a bishop to ‘the Irish believing in Christ.’ This statements suggests that there were Christians in Ireland, although it may not have been an organised Christian community. Palladius was the spanner in the works for Patrician scholars – who wa he? what did he do? are there any relics of Palladius in Ireland? Oh, and why was he written out of Irish history, even by the early writers?

That wonderful scholar of old Irish documentation, Mario Esposito, wrote an interesting article addressing the Patrick/Palladius problem in Irish Historical Studies in 1956.  He makes the important point that it wasn’t until the seventh century (about 650 AD) that Irish writers like Tirechan began to write about Patrick who had flourished in the earlier fifth century (before 450 AD) two centuries earlier.

There’s no point here in rehashing Esposito’s land and detailed scholarly argument but it does help to recount the conclusion of his argument. Esposito suggests that the man who wrote the Confession and the Letter, – the ‘Patricius peccator rusticissimus et contemptibilibus’ (Patrick, a rustic and contemptible sinner)- actually came to Ireland long BEFORE 432 AD.  This then allows Palladius to be sent from Rome to become Patrick’s successor as ‘bishop to the Irish believing in Christ.’ In other words, the Patrick who wrote the Confession had probably died by 432 AD but only after converting large numbers of the Irish to Christianity. – a detail that Prosper of Aquitaine refers to when he says that Christianity had spread to lands that were never under the Roman Empire – surely a reference to the Irish mission.

 

Mosaic of St Ambrose of Milan, an older contemporary of St Patrick who was chosen as Bishop of Milan by popular acclamation durng a dispute with the emperor.

If we accept Esposito’s chronology that Patrick had converted many of the Irish to Christianity by the time he died about 430 AD, then Palladius of Rome was sent by the pope to be the first OFFICIAL bishop in Ireland, while Patrick,  considered himself a bishop by divine appointment – exactly like St Ambrose of Milan (died 397 AD). Nobody doubted then or doubts now that Ambrose was the formidable Bishop of Milan before he died. Patrick says that he was ‘appointed by God’ and in Milan the vox populi (voice of the poeple) was deemed to be vox Dei (voice of God). So Esposito’s version resolves a lot of issues and gives both Patrick and Palladius their proper place in Irish history.

The scholar Raymond Keogh suggested in 2005 that Patrick and Palladius were the one and the same person! This is not an unusual suggestion – Palladius was a problem to Tirechan and Muirchu in the 600s. They got rid of him by asserting that he was murdered by pagan Irish opponents. However, Keogh does offer some interesting material that suggests that Patrick may have come to Ireland as a slave before 409 AD. The following year (410 AD), the  the citizens of Roman Britannia received a letter from the Emperor advising them to look to themselves for their own defence because the Roman army had been withdrawn to deal with the Visigoths who had sacked Rome that year.  Christianity continued in Britain long after this although it retreated to the fastnesses of Wales.

Fresco of St Augustine of Hippo in St John Lateran baslica. He was an almost exact contemporary of St Patrick.

If we combine Esposito’s chronology and Keogh’s dates, we find that Patrick would have been an almost exact contemporary of St Augustine of Hippo. who died in 430 AD, about the same time that Patrick died, if we accept the Esposito chronology. It was around this time (the early 400s) that the Ui Liathain spread out from what is now eastern County Cork to colonise parts of south west Wales. This area was a heartland of British Christianity at the time and it is perfectly possible that either Christian captives or converts moved in the other direction, from south-west Wales to Munster. So perhaps Christianity was introduced into south Munster (East Cork and West Waterford) by a non-Patrician route (Declan of Ardmore or Ultan of Caherultan) and perhaps by St Ailbe of Emly, whose name is celebrated in Welsh as St Elvis!

Ironically, the ancient dedication of the parish of Carrigtwohill was to St David of Wales, a dedication introduced by the Barrys from south Wales in the 1180s! With the arrival of the Barrys the territory of Ui Liathain became Barrymore. Origins of Christianity in Ireland are not easily resolved but we can have no doubt that Patrick was the main figure but other parts of the country must have had and influence form the remnants of the Roman Empire.

Ightermurragh Castle and Early Modern Imokilly.

Ightermurragh Castle

Ightermurragh Castle is a Stuart era ‘stronghouse’ built in 1641 by Edmund Supple and Margaret Fitzgerald ‘whom love binds as one.’ It remains one of the best preserved fortified houses in County Cork. The view shows the castle from the south-east, with the main entrance in the projecting wing. The original armorial over the door is long gone. Note the windows on the east wall, which gave a view of the formal garden.

In the barony of Imokilly, the local road R633 leads from Ladysbridge to Ballymacoda by way of the ancient parish of Ightermurragh. There is an old graveyard on the southern side of the road. Inside this enclosure there are scant remains of the seventeenth century church which stood there. There had been an earlier medieval chapel dedicated to the St Mary the Virgin which was subordinate to the College of Youghal. It seems likely that the chapel took its dedication from the Collegiate Church of St Mary at Youghal. However a new church seems to have been built following Ightermurragh’s erection as a separate parish in 1637. The creation of a separate parish with a new church at Ightermurragh was part of the attempt by the reformed Established Church to make a firm imprint on East Cork in the early seventeenth century. The nearby church of Kilcredan was also built in the early 1600s as perhaps the earliest purpose-built Protestant church in East Cork.

Ightermurragh Graveyard

The small graveyard of Ightermurragh where the Protestant church erected in 1637 once stood.

This date is interesting because it suggests a link to the erection of a fortified house  within sight – Ightermurragh Castle. What makes this juxtaposition so interesting is that although the church was built by the Established Church, the ‘castle’ was built by a man described as ‘Ir papist’ in the Down Survey. – the builder of the ‘very fayre large House’ was an Irish Catholic. The same Down Survey text says that the church was ‘demolished’. Even more interesting is the proximity of Ightermurragh Castle to the Fitzgerald’s Castle Richard (Inchinacrenagh) across the Womanagh River.which runs from west to east from near Cloyne to debouch into Youghal Bay near Ballymacoda.

With the most unfortunate timing, the fortified house at Ightermurragh was built in 1641 by the seemingly happily married Edmund Supple and his wife Margaret Fitzgerald ‘whom love binds as one‘ as proclaimed by the Latin inscription over the principal fireplace on the ground floor.

They built a four square three story block of rubble limestone with basement and attics. The main block runs east-west with a square, full height, central projection on the south front to house the arched entrance door. The north front is similar, but it housed the ‘back door’ or servant’s door at the foot of the wooden staircase that rose the full height of the building. The different floors are identified on the exterior by  string courses. The windows are square stone mullioned openings of various sizes with hood mouldings. They are entirely typical of the early seventeenth century architecture of early Stuart Ireland.

The house had seven tall chimneys with corresponding fine fireplaces in various rooms of the house from the ground floor to the second floor. There was one oddity of Ightermurragh worth remarking on. When we build houses in Ireland today, we like to have the largest windows on the south west to capture the best of the day’s light.  But when Edmund and Margaret built their new house, the best views were to the east over what appears to have been a walled garden. The entire west gable end was built without a single window. Indeed this end of the house consists of a huge chimney fed by the vast kitchen fireplace in the basement and by another fireplace on each of the first and the second floors.

KONICA MINOLTA DIGITAL CAMERA

Ightermurragh viewed from the south-west showing the entirely windowless west gable wall. This wall consists of a single great chimney. Note the box machicolation over the entrance door – and indication of the often unsettled conditions of early modern Imokilly.

Ightermurragh is the best preserved seventeenth century fortified house in East Cork. It lacks just the roof and the internal timber floors and partitions. Oh, and the leaded glass casements are gone from the stone-mullioned windows too.

In all, Ightermurragh must have been one of the best houses built in Imokilly before the Cromwellian invasion. It was clearly a modern, well built, well lit house with plenty of heating available from its numerous fireplaces. However  Ightermurragh also looked backwards – it was a defended or fortified house. The principal entrance was protected by a ‘box machicolation’ on the parapet. This parapet ran all around the top of the house. There were holes for muskets to protect the entrance and other parts of the house. It should be recalled that there were no police to keep order when robbers attacked a dwelling.

Alas, Edmund Supple and his wife, Margaret Fitzgerald, had little time to enjoy their fine house. In 1642, the Great Catholic Rebellion had spread countrywide to all parts of Ireland….although Imokilly was relatively quiet until 1645. One night, Edmund, Margaret and their little child had to flee in the face of serious armed threats, presumably from the Protestant forces in Cork led by Lord Inchquin and Lord Broghill.

With the Cromwellian settlement of 1653,  Roger Boyle, Lord Broghill  who was now Lord President of Munster, awarded himself the Fitzgerald lands of Castlemartyr and also took for himself Ightermurragh. – the Ightermurragh holding was some 620 acres spread over five townlands.

With the Restoration in 1660, the Supples tried to recover their lands by a lawsuit. However, Boyle, now Earl of Orrery, was to entrenched to be moved.

Ightermurragh West Gable

The inner face of the west gable wall displays the huge kitchen fireplace (which has a bread oven) in the basement, with a small ruined fireplace on the first floor and a fine preserved fireplace on the second floor. Note the complete lack of windows on this wall.

By 1750 Ightermurragh was leased to a gentleman called Smith . He had a most unfortunate experience one night. Some robbers, apparently from Cloyne, got into the castle and began to threaten Smith to make him divulge his money. He gave was money he had in the house at the time but it wasn’t enough. It appears that Smith was really a farmer and not a particularly wealthy man. Failing to find any further money in their search of the house, the gang took Smith down to the kitchen. There they tied him to the spit in the huge fireplace – it was big enough to roast a whole ox. Smith was roasted over his own kitchen fire until the robbers were finally convinced that he had no more money in the house.  With dawn approaching, the robbers grabbed their loot and fled into the darkness. Poor Smith finally got himself untied from the kitchen spit and, severely traumatised by his experience, fled to his relatives in Rathcoursey. It would seem that the robbers were never identified, caught or punished. It seems an appropriate story to recount at Halloween.

After this, Ightermurragh was abandoned although the Earl of Shannon, Boyle’s successor, did try to prevent the locals from looting the stonework in the later 19th century.  Ightermurragh stands today as a gaunt reminder of how promise could turn sour in a very short time.  

‘Known by the trees’ – Autumn glories from the behind the demesne wall.

midleton-lodge-2016

The view from the front of Midleton Lodge shows the grove of trees on the north bank of the Dungourney River in mid-October 2016. The grove stands in front of the wall that separates the demesne from the woollen factory built by Marcus Lynch in 1794. This is factory is now part of the Jameson Experience, while Midleton Lodge is now the local council office and Lynch’s demesne is a public park. Lynch planted the trees in 1806-09.

Autumn ended in Ireland on Thursday 17th November when a cold Arctic snap plunged the comfortable temperatures into a biting winter mode with a dusting of snow in many parts of the country. Midleton, happily, escaped the snow but not the cold. The long, dry, sunny and pleasantt autumn weather was a most welcome season before the onset of winter. One of the glories of Midleton, and East Cork in general, this autumn been the colour of the leaves as they changed from green to yellow to red and then to brown before falling.

This abundance of trees in East Cork is due to an ironic circumstance of history. William J Smyth of UCC referred to this in a lecture he gave to the Royal Dublin Society in 1996. The title of his lecture was ‘The Greening of Ireland – Tenant tree-planting in Ireland in the eighteenth and nineteenth centuries‘;  Smyth introduced his lecture with quotations from two Irish poems – one an anonymous but well known seventeenth century Irish (Gaelic) verse that we all learned at school, and the other twentieth century quotation came from a poem by Austin Clarke.

The seventeenth century reference from the poem Kilcash asks:

What shall we do without timber,

the last of the woods is down.

The Austin Clarke reference tells us:

For the house of the planter

Is known by the trees.

kilcash-castle

Kilcash Castle in County Tipperary is best known through the anonymous seventeenth century poem lamenting the passing of the old order, symbolised by the loss of woodlands.

The poem ‘Kilcash‘ refers to the systematic destruction of the ancient Irish woods and forests in the seventeenth century by the new English planters who had been granted estates in Ireland. Part of the reason for the destruction of the woods was to deny any Irish rebels and outlaws a place of refuge. A second reason was to enable the planters to make a quick financial return on their new estates – England was severely short of good timber for building houses and ships and for barrel staves. In addition wood was needed for making charcoal to smelt iron, especially iron for making cannon for the fleet. One of the key culprits in this activity was Richard Boyle, first Earl of Cork. Between 1600 and 1670 most of the remaining Irish woodlands were lost as a result of the various plantations imposed on different parts of the country.

Clarke’s poem makes ironic reference to the fact that those planter families were later instrumental in planting new trees to take the denuded look off their surrounds – mind you, this was done mostly inside the high walls surrounding the demesnes of the ‘Big House’.Those walls screened the bare countryside from easily offended eyes, and protected both the inhabitants and their trees from the peasantry. Thus the descendants of the people who originally cut down the forests and woods were also the first to begin replanting, often with foreign species! Even today, a plantation of deciduous trees indicates the site of a ‘big house’, whether intact or in ruins.

It was really only from the 1690s that the new landlords began to plant trees as a policy of ‘improvement’ on their estates. Between 1697 and 1791 Smyth estimates that there were seven parliamentary acts relating to tree-planting in Ireland. It was only from 1721 that tenants were given parliamentary encouragement to plant trees, and by 1765 tenants had an entitlement to the value of all the trees they’d planted.The really big improvements came with the foundation of the Dublin Society (later Royal Dublin Society) in 1731 and the act of 1765, which required the registration of trees planted in order to claim ownership. It was the 1791 act that led to a spectacular surge in tree-planting in the decades that followed.  From the surviving registers we get a good idea of why East Cork is so well wooded. Smyth notes that the densest area of planting seems to have been the barony of Imokilly (between Midleton and Youghal), and the southern part of Barrymore  This was a region of dense tree-planting between 1790 and 1815. (There was a dip between 1815 and 1820 when planting began again.)

Despite all this planting, British visitors to Ireland in the nineteenth century frequently noted the bare appearance of the Irish countryside, noting that the few trees were to be found within the walls of demesnes. Even now, with all the State forestry planting programmes, Ireland has only 8% of its land under forest or woodland, the lowest percentage of tree cover in the EU.

Donal P. and Eileen McCracken published a paper with the title ‘A Register of Trees, Co Cork, 1790-1860‘ in the Journal of the Cork Historical and Archaeological Society in 1976 giving the register of tree-planting in County Cork. By the mid-1800s County Cork possessed nearly 52,000 acres of trees in plantations, nearly 15% of the Irish total.The register gives the numbers of trees planted by civil parish, with the townlands where the trees were planted being named. There are problems with the list – some townlands are clearly placed in the incorrect parish, so caution is advised when using this source.

path-in-midleton-lodge

A path in Marcus Lynch’s grove of trees between the Dungourney River and the wall of the old distillery in Midleton in October 2016.

The figures for Midleton Parish (called Middletown in the text) are as follows: Marcus Lynch planted 2010 in the grounds of Midleton Lodge between 1806-09; Samuel McCall planted 5,590 trees at Charleston in Castleredmond in 1809-12, and Swithin Fleming (incorrectly named Southeen in the text) planted 1,770 trees at Lakeview in Castlererdmond in 1831 (which indicates that his house was built by then); William Mc O’Boy (McEvoy?) planted 2,830 trees in Gearagh in 1815; in Bawnard, John Lander planted 5,100 trees in 1824 and Daniel Humphries planted 26,000 trees in 1827; in Ballyedkin, John Leech planted 61,300 trees in 1827-32, while Thomas Wigmore planted 144,870 trees in 1828-33; in Deer Park South, George Turkey (Tuckey?) planted 3,240 trees in 1832; in Broomfield, Benjamin James Hackett (the distiller) planted 1,480 trees in his grounds in 1834. This list gives a total of 254,190 trees planted in the area in and immediately around Midleton between 1806 and 1834.

Sadly many of these trees have been lost, but a lot survives – Marcus Lynch’s plantings are still a joy to behold just off Main Steet, and on the Youghal Road, in Midleton. But further afield we can see that planting was just as intense.

rostellanwaterside

The woods at Rostellan were part of the demesne of the Marquis of Thomond’s East Cork estate. They are now run by the state forestry company. On the wall of the barrage in the foreground is one of three milestones installed there in 1734.

In the townland (and parish) of Aghada, Robert Austen planted 28,470 trees in 1814; Michael Goold planted 27,620 trees in Jamesbrook (Garranekinnefeake parish) in 1807-11;  in the parish and townland of Rostellan the Marquis of Thomond planted 55,140 trees in 1827, in Rossmore (Mogeesha parish), Edmund Coppinger planted 21,340 trees in 1824; in Barnabrow (Cloyne parish) in 1809-12 Timothy Lane planted 27,940 trees, while John Royal Wilkinson planted 20,100 trees there in 1831.

avenue-midleton-2016

Planted in the 1980s to mark the entrance to the newly built St Colman’s Community College, on Youghal Road in Midleton, this avenue looks very well established today. It emulates the type of planting established around the town in the years around 1800.  

This is not a complete list (it leaves out places like Fota and Ballyedmund) but it shows that many landowners in East Cork felt it necessary to plant trees to improve their estates in the early nineteenth century. Despite losses in the 1940s, the legacy of this planting is the rich tapestry of trees that enrich the local landscape especially in summer and autumn. The good news is that such planting continues – directly opposite Marcus Lynch’s old house stands St Colman’s Community College which was built in the early 1980s. One farsighted decision made by the school was to plant an avenue of trees leading from the gate to the main entrance – just a few decades later it looks splendid.

 

 

 

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The Bloody Hounds – a public lecture on the Fitzgeralds of Imokilly

The latest public lecture in Midleton Library will be a survey of the history of the Fitzgeralds of Imokilly from 1177 to the early 20th century.

It will cover the early Fitzgeralds in Imokilly to the 1280s, the intervention of the 4th Earl of Desmond in the 1300s, and arrival of Sir Maurice Fitzgerald. Knight of Kerry, before 1400 followed by the arrival of his sons in the decades following. The Seneschals of Imokilly have a starring role as does the Elizabethan loyalist Dean of Cloyne, Sir John FitzEdmund Fitzgerald of Ballymaloe. The lecture will then follow the fortunes of the Fitzgeralds of Ballycrenane and of Corkbeg – the latter being the last of the Fitzgeralds descended from Sir Maurice to have kept their estates in the area.

The lecture will take place on Saturday 28th May at 12.00 noon.

It’s free and all are welcome!

 

Tony Poster

A VERY brief history of Midleton!

Doorway St John the Baptist Church

The doorway to St John the Baptist Church (Church of Ireland), Midleton. Standing on the site of the medieval Cistercian Abbey of Chore, this church was completed in 1825 by the brothers George and Richard Pain. It’s a classic Board of First Fruits ‘hall and tower’ type church – although in this case Richard Pain’s elegant spire replaces the usual tower. Curiously some people believe that the church was completed in 1823, despite the large date-stone above the door! it always pays to look up. The previous church on the site was a neat structure built by St John Brodrick in the 1650s. (Photo: Buildings of Ireland website) 

The first day of April is probably not the best date to publish something, but this time it couldn’t be helped. On Friday, 1st April 2016, the Irish Examiner newspaper published a supplement called Midleton Living. As the name suggests it was all about Midleton. The supplement also came with the Evening Echo newspaper. I was invited to submit a brief history of Midleton for this publication. However, some people never got the newspaper or the supplement. There are in fact four historical articles in the publication, two of them by the Examiner’s own staff reporter Mary Leland.

The final one, opposite mine, concerns the monuments and public sculptures recently erected in Midleton, although I notice it is actually based on a press release prepared three years ago by the now defunct Midleton Town Council. Sadly, the council had never sought the assistance of a historian to draft this item. I expect a bit of negative feedback over one or two facts in my article. Don’t worry my double-barrelled elephant gun is LOADED with ammunition, namely solid, referenced, historical FACTS!

It is lovely to see that my article shares the same page as a lovely item about Kevin Aherne and his innovative Sage Restaurant, recently voted the best in the county! The ethos of this restaurant fits in beautifully with the origins of modern Midleton as a market town since 1608.

So, for the benefit of those who missed out, here’s the published article, which the editor titled Evolution from a market town to a thriving business hub. Please note that you may have to enlarge the resolution on your screen!

Brief History 1

Readers of this blog will be aware that I left out quite a bit of history from the article. There is no mention of scheming abbots, or mad monks, no mention of the attempted assassination of Walter Raleigh, and other matters. Space constraints obliged me to limit the article to just 800 words. But I reckon I covered the essentials of the development of Midleton as a market town.

 

Searching for Midleton’s ‘lost’ 19th century brewery.

View of Drury's Avenue through the archway under the granary which marks the north-eastern boundary of the site of the 'lost' brewery.

View of Drury’s Avenue through the archway under the granary which marks the north-eastern boundary of the site of the ‘lost’ brewery. This archway seems to be too low to be the main entrance to the brewery. Very likely the entrance was on Charles Street, now Connolly Street.

When researching the history of Midleton, one must admit that it can be very frustrating trying to put together an accurate picture of the town’s past. There really must be something in the local water supply that allows people to forget that there were once TWO distilleries in Midleton. And there were TWO breweries. As already noted on this blog, Midleton had a brewery established and run by the Coppinger family from at least the 1790s to the late 1830s when it closed, probably under pressure from Fr Theobald Mathew’s temperance campaign. The site and the main brewery building are still extant at the southern end of Main Street.

In his Topographcial Dictionary (1837), Samuel Lewis mentions ‘….two very large breweries and two extensive malting establishments….’ We know that the malting establishments were in Ballinacurra, and one brewery was the Coppinger establishment in Midleton, which was noted by the Ordnance Survey in its first edition six inch map of the town c.1843. But the Coppinger brewery had closed by then. William Shaw Mason’s Statistical Account or Parochial Survey of Ireland (Vol 3), from 1819, notes only one brewery in Midleton. So where was the other brewery mentioned in Lewis?

Midleton's 'lost' brewery (outlined in orange) was located between Main Street and Drury's Lane (now Drury's Avenue) but seems to have closed as a brewery before the first edition six inch Ordnance Survey map of the town was published.

Midleton’s ‘lost’ brewery (outlined in orange) was located between Main Street and Drury’s Lane (now Drury’s Avenue) but seems to have closed as a brewery before the first edition six inch Ordnance Survey map of the town was published. The ‘Old Brewery’ at the bottom of the map was the establishment of John and Joseph Coppinger.

A gentleman who joined my second Heritage Week walking tour of Midleton’s commercial and industrial heritage on Sunday 30th August has supplied me with information from the preliminary maps made by the Ordnance Survey. These preliminary maps or surveys were never published, but they do show the presence of a brewery on a site just off Main Street.

It seems the site of the brewery stretched from Main Street to Drury’s Lane (now called Drury’s Avenue, although it is still a laneway in its dimensions). It seems that the premises on Main Street may have been a public house or a shop selling beer. Because the old archway into the site from Drury’s Avenue is so low, it is likely that the entrance to the brewery was almost certainly on Charles Street (no Connolly Street), at the former Tattan’s Yard, now redeveloped into an apartment complex called Granary Court. The granary referred to by this name is actually located on Drury’s Avenue and stretches down both the northern and southern side of the site. The large building is now converted into apartments. Almost certainly part of this was actually a malthouse for supplying malt barley for brewing.

The site of Midleton's 'lost' brewery was a long narrow town plot with tall maltings and grain stores on each side. Behind the building on the right was a tannery.

The site of Midleton’s ‘lost’ brewery was a long narrow town plot with tall maltings and grain stores on each side. Behind the building on the right was a tannery. The buildings are now converted into apartments. The spire in the distance is that of St John the Baptist’s Church (Anglican). The archway noted above would be located behind the viewer.

The key difficulty now presented to us is to identify the owner. Pigott’s directory of 1824 gives us John and Joseph Coppinger as brewers and maltsters in Midleton. But it also gives us John Lomasney as a maltster. No address is given for him so we must presume that, like the Coppingers, he was based in Midleton itself rather than in Ballinacurra. To make matters even more interesting, the adjoining plot to the north of this brewery was a tannery. One can hardly imagine two less congenial neighbours. Obviously the brewers had to ensure that their water supply was not contaminated by runoff from the tannery.

Two things come out of this. First is Lewis’s description of TWO…’..very large breweries…’ in Midleton. The scale of the buildings remaining on this second site seems to support this. Midleton could easily have developed into a major brewing center in County Cork. Secondly, the fact that the second brewery seems to be omitted from the local memory or even the local record is striking, almost as if the town wished to forget its association with brewing, whilst acknowledging its links to distilling.

There’s more work to be done on this! Watch this space!

I wish to acknowledge the assistance of Caen Harris in providing valuable information for this post.

‘…mean thatched cabins…….’ The Masshouses in South East Cork in 1731.

Penal laws against the Catholic Church had existed in Ireland since the reign of Elizabeth I, but the most infamous laws were passed by the Irish Parliament in the 1690s into the early 1700s.

Penal laws against the Catholic Church had existed in Ireland since the reign of Elizabeth I, but the most infamous laws were passed by the Irish Parliament in the 1690s into the early 1700s.

These Masshouses are generally mean thatched cabins; many, or most of them, open at one end, and very few of them built since the first of King George the First.

These words are from the official return made to the Irish government in December 1731 by Henry Maule, Bishop of Cloyne in the Established Church (Church of Ireland). The Irish House of Lords had ordered an inquiry into the ‘State of Popery’ in Ireland and each bishop was required to submit detailed returns. The House of Lords wished to know how effective the Penal Laws enacted since 1693 had been in curtailing the practice of Catholicism.There were a number of restrictions imposed by these laws. Catholics couldn’t build a place of worship that looked like a church, it couldn’t be located in sight of a church or beside a main road, and it couldn’t have a bell or belfry.

Interior of Mountjoy Presbyterian Meeting House in the Ulster American Folk Park gives an idea of the similarity to the Masshouses of the period. Presbyterian marriages were not recognized by law, although Catholic marriages were actually recognized. Such were the bizarre anomalies of the Penal Laws.

Interior of Mountjoy Presbyterian Meeting House in the Ulster American Folk Park gives an idea of the similarity to the Masshouses of the period, except for the dominant pulpit and box pews. Presbyterian marriages were not recognized by law, although Catholic marriages were actually recognized. Such were the bizarre anomalies of the Penal Laws.

Maule’s returns were published in the Journal of the Cork Historical and Archaeological Society in 1893. This publication proved fortuitous because the original returns were kept in the Public Record Office until until its destruction at the outset of the Irish Civil War in 1922. We owe a debt of gratitude to Rev Fr Patrick Hurley, PP Inchigeela, for publishing this document before the fire at the Public Records Office. .

In his report accompanying the returns, Maule noted that ‘It appears,then, from the Returns made by the Clergy that there are seventy Masshouses in the Diocese of Cloyne.’  He goes on to say that ‘The reputed Popish Priests officiating in these Masshouses are reckoned to be ninety-two.‘  In respect of the masshouses Bishop Maule noted that ‘Some new Masshouses have been attempted to be raised about three years ago, particularly at Cloyne and Charleville, within view of the Churches of those towns, and where no Masshouses were before. But the finishing of the same has been hitherto prevented by the care of the respective Magistrates of these places.‘ Here is clear evidence that in some locations Catholics had difficulty erecting a shelter for the altar so that they could celebrate Mass. It was a very hit and miss business – some landlords and magistrates allowed masshouses on their land, even new ones or the repair of old ones. Others simply refused to allow them – the Brodricks of Midleton were noted in this respect.

Bishop Maule also noted the absence of nunneries in the diocese, but he did record that one old Franciscan friar inhabited a thatched house adjoining the ‘Abbey of Buttevant‘ near Mallow. However, Maule noted that ‘strolling vagabond Friars‘ from Aglish in County Waterford, Kilcrea near Cork, Kinsale friary and even from Killarney in County Kerry regularly visited the diocese, to ‘do much mischief.’  This ‘mischief‘ included confirming ‘the Papists in their superstition and errors‘, marrying ‘Protestants to Papists contrary to Law‘, they haunted ‘the sick beds, even of Protestants; they endeavour to pervert them from our holy Religion‘, and finally ‘they are become greatly obnoxious even to the Papists themselves‘.

In all, Henry Maule calculated that there were 14,200 ‘Protestant souls‘ and 80,500 ‘Popish souls‘ in his diocese, reckoning at six to a family for both figures.  There were 47 Protestant clergy and 92 Catholic clergy with one friar to serve these populations. The diocese could boast 44 churches in repair for use by the Established Church (compared with the 70 masshouses identified in the returns).

Tullyallen Masshouse from near Dungannon was built in 1768 on land leased from the liberal Lord Charlemont. Here we see the west door, the plain white walls, thatch and the chimney at the opposite end indicating the schoolroom. The priest lived in a wing at the back. Surprisingly few of these buildings survive in Ireland. Most were replaced in the early 19th century.

Tullyallen Masshouse, from near Dungannon, County Tyrone, was built in 1768 on land leased from the liberal Lord Charlemont. Here we see the west door, the plain white walls, standard sash windows, thatched roof and the chimney at the opposite end, indicating the schoolroom. The priest lived in a wing at the back. Surprisingly few masshouses survive in Ireland. Most were replaced in the early 19th century. In appearance it could be a Presbyterian chapel. The masshouses described in this post were usually open at the end. Tullyallen Masshouse is now preserved in the Ulster American Folk Park.  (National Museums of Northern Ireland.)

An inspection of the parishes in Imokilly and Barrymore might give an idea of the conditions that Catholics faced throughout Ireland in observing their religion before 1750. The parishes are identified by their Anglican designation at the time. The words and spelling are those of Bishop Henry Maule. Here the parishes are here set out in alphabetical order.

Union of parishes of Aghada: one Masshouse with scarce a roof. Three Popish priests and two strolling Fryars haunt this and Cloyne.(Note the difficulty of maintaining the masshouse which served Whitegate, Rostellan, Aghada, Inch and Trabolgan. TH)

Ardagh: one old Masshouse. One Popish Priest. (Now part of Killeagh parish. TH.)

Ballynoe: one Masshouse lately repaired, no Popish Chappell. Two Officiating Popish Priests. (The reference to a chapel was part of the survey, presumably to discover which of the better off Catholic family was likely to be harbouring seminary priests. TH)

Bohillane: no Masshouse. No Popish Priest. (Bohillane was the medieval parish situated between Ightermurrough and Cloyne civil parishes. TH)

Carricktowel: one Masshouse, one Popish Chapel. One Popish priest, a Popish Priest Officiating in this Chappel. (It seems that either the Coppingers or the Cotters had a private chapel in their house near Carrigtohill. TH)

Castlemartyr: no open Masshouse. One reputed Popish Priest.

Cloyne: Masshouse began, but not finished. An officiating Priest, with a Coadjutor.(Maule had noted the intervention of the magistrates in preventing the completion of the Masshouse in Cloyne. TH)

Cloyne Priest: no Masshouse. The same priest with Youghal. (This is Clonpriest which had long been attached to the parish of Youghal. TH)

Dongorney: one Masshouse, One Popish Priest.

Eigthermarah: one large Masshouse. Two reputed Officating Priests. (This is the civil parish of Ightermurrough, now incorporated into Ballymacoda and Ladysbridge Parish. Presumably the large masshouse was required to serve Garryvoe and Bohillane too. TH)

Great Island: one old Masshouse. Two officiating Priests assisted by two Itinerants. (The old parishes of Templerobin and Clonmel on Great Island are given as one. It is not certain if the ‘itinerants’ were friars. TH)

Killeagh: one large Masshouse built (since King George the Second’s accession) on ye great high road. Two Officiating Popish Priests. (This was an extraordinarily daring situation since masshouses were prohibited beside main highways. This one in Killeagh had been built in the previous four years, since 1727. TH)

Killmacdonogh: one old Masshouse, One Popish Priest. (This was part of the modern parish of Ballymacoda. TH)

Kilmahon: no Masshouse. No reputed Popish Priest. (Kilmahon is Shanagarry, now part of Cloyne parish. TH)

Lisgoold:one Masshouse. One Popish Priest.

Midleton: no open Masshouse. One Popish Priest. (Clearly the Brodricks did not tolerate an open masshouse on their property – yet there was one in Midleton before the Chapel of St John was built in 1803. TH)

Rathcormack: one Masshouse. Two Popish Priests.

Youghal: one large Masshouse, without the walls of the town. One Popish Priest Officiating therein.(Youghal had quite sectarian politics at times in the eighteenth century. The Corporation and the magistrates refused to allow a masshouse within the walls of the town until St Mary’s church was built within the town walls at the end of the century. TH)

The simple interior of Tullyallen Masshouse shows the wooden altar in the middle of the back wall, open rafters and whitewashed walls. The confessional stands near the door. The building had a T-shape plan, the stem of the T being the sacristy and priest's house.

The simple interior of Tullyallen Masshouse shows the wooden altar in the middle of the back wall, open rafters and whitewashed walls. The confessional stands near the door. The building had a T-shape plan, the stem of the T being the sacristy and priest’s house. The better off parishioners paid a pew rent to sit directly opposite the altar. (NMNI)

It’s worth noting Bishop Maule’s comments about ‘reputed‘ priests and ‘no open Masshouse‘ for these refer to the need for Catholic clergy, and congregation, to be circumspect in some areas  He also noted that Doneraile had ‘a kind of Shedd instead of a Masshouse,’ and Newmarket had ‘two old tattered Masshouses.

Source: Rev. Patrick Hurley PP, ‘The Past History of the Diocese of Cork’ in The Journal of the Cork Historical and Archaeological Society, Vol II a, Part III, 1893.

The reconstructed Mountjoy Presbyterian Meeting House in the Ulster American Folk Park. Note the similarity to the Tullyallen Masshouse, although the windows are smaller and higher.

The reconstructed Mountjoy Presbyterian Meeting House in the Ulster American Folk Park. Note the similarity to the Tullyallen Masshouse, although the windows are smaller and higher. (NMNI)