Tag Archives: Biblical stories

From Biblical Samson to Irish Rebels. Stories of Heroes of Old Kilcullen Monastic Site.

Old Kilcullen is a spectacular ecclesiastical site located on top of a small hill, offering breathtaking views of the surrounding countryside that stretch as far as the eye can see. From this elevated vantage point, one can appreciate the lush greenery and rolling landscapes that characterize the area, including the massive hill-fort, Dún Ailinne, which was once the seat of the Kings of Leinster. This historic site not only boasts rich archaeological significance, but it also serves as a testament to the region’s long and storied past, where ancient traditions and legends intertwine with the natural beauty of the landscape, captivating visitors and locals alike who come to explore its wonders and immerse themselves in its heritage.

Irish Rebellions

During the Irish Rebellion of 1641, which marked the beginning of the Confederate Wars in Ireland, the site experienced a tumultuous series of events, initially being taken by Parliamentary forces before ultimately falling into the hands of the Royalist army. This shifting control exemplified the chaotic landscape of Ireland during this tumultuous period. In 1647, the site was retaken by the Parliamentarians, who, in a show of power and a desire to erase the Royalist presence, burned it to the ground, leaving behind significant scars of destruction. The site endured further significant damage during the upheaval of the 1798 rebellion, a critical moment in Irish history characterized by widespread discontent and armed resistance against British rule. Old Kilcullen emerged as a pivotal location during this time, as it was the site of the Battle of Kilcullen on 27th May 1798, where approximately 300 Irish rebels took a strong position, entrenched in the old graveyard. Their initial success in the first phase of the conflict was met with fierce resistance as they were ultimately driven out by General Dundas. It was during this fierce battle that the iconic round tower was partially destroyed, and the Romanesque church suffered extensive damage, marking a poignant moment in the site’s history. Drawings of the site in the 18th century, prior to the rebellion, depicted a well-preserved and complete structure, reflecting a time of tranquility and religious significance, which sharply contrasts with the devastation that occurred during these violent conflicts. This juxtaposition serves as a reminder of the turbulent history of Ireland during this period, leaving an indelible mark on the landscape and the memories of those who lived through it.

Remnants of Ancient Past

Apart from these recent dramatic events having taken place on the hill of Old Kilculle, there is much more ancient history ascribed to this place, deeply rooted in Ireland’s rich heritage. The monastery of Old Kilcullen was founded as early as in the 5th century by Saint Patrick, who is regarded as the foremost patron saint of Ireland and played a crucial role in the spread of Christianity throughout the region. Over the centuries, this sacred site has witnessed the ebb and flow of time, with much of its original architecture eroded but still whispering stories of the past. There are only a few remaining remnants today on the site, serving as a window into the historical milestones of this once-prominent monastery. Notably, there is a stump of a round tower from the 11th century, a testament to the architectural ingenuity of the time, as well as the remains of a Romanesque Church from the 12th century that hints at the community’s devotion and artistic spirit. The shafts of two granite crosses stand proudly, signaling the artistry of early Irish stone masons, and an undecorated base of the third one adds mystery to the site’s narrative. The shaft of high crosses comes from the 9th or 10th centuries, exemplifying the evolving styles and influences over the years. The sculpture of the smaller shaft is better preserved, and perhaps it can be tentatively interpreted to reveal insights into the cultural and religious influences that shaped the region during its early medieval period.

West Face of the West Shaft

The  west face of the shaft seems now the most complex. The third panel up perhaps shows Samson slaying the lion. I believe it is rather a representation of David, while Samson is represented on the north side of the same shaft. Below, there is either a scene showing Christ entering to Jerusalem or a famous Coptic scene of the Flight into Egypt. As a donkey is turned to right, it means that Infant Jesus has  just fled Bethlehem and is on his way to Egypt. The other way round would mean the Holy Family  is coming back to their Land. The imagery of the Flight into Egypt, with the donkey turned right and a palm tree in the background, can be also prefigure the scene of Christ’s Entry into Jerusalem. At the bottom, we can observe five human heads, the upper part of the damage scene. The fourth scene up bears a horseman blowing a trumpet. Finally, we can see the lower part of Crucifixion being once the part of the scene in the head of the cross.

Protagonist of the North Side

The top panel of the north side of the same shaft may illustrate Cain slaying his prostrate brother Abel with an axe. It is an enigmatic scene. On the north side of the shaft there are three panels alltogether. In the middle, there is an  interlace, and at the bottom, there is David slaying the lion. The top panel on the north side is most famous of all carved in Old Kilcullen. Apart from two characters, there are three mysterious objects: there is a  square, an object looking like a lady’s bag,  and a sort of a stick. The square is interpreted  as the altar from the scene of Abel and Cain, yet two remaining objects have no meaning in this scene. Some scholars translate this dramatic scene as an episode showing from the life of a bishop Saint Mac Tail, who died in 548. Tradition goes that Saint Patrick had placed Mac Tail as Bishop of Old Kilcullen. However, dates seem incorrect for this with Mac Tail’s death usually given at 548 while the founding of the site is often given as 448. He was called “the son of adze”, the founder of Kilcullen, represened while smitting the enemy who is lying dead below. The objects around him would signify respectively the Gospel book, just behind his head, the crozier in his hand, and finally this mysterious bag would be a (hand) bell, typically held by Irish monks. In this case, this biblical scene changes and has a historic meaning.

Flight into Egypt on the Isles

Nevertheless, the biblical scenes of both New and Old Testaments prevailed in carvings of high Irish crosses. The Flight into Egypt, for example, is a story recounted in the Gospel of Saint Matthew and in New Testament Apocrypha. It is a story especially repeated in Coptic Egypt. According to the Coptic Orthodox Church, the Holy Family’s journey in Egypt lasted 3 years, 6 months, and 10 days. The pilgrimage route that exists now in Egypt consists of 25 sites, tracing the Holy Family’s steps along their way. The scene often appears on the British Isles.

Lion Slayers

Very famous are also biblical heroes killing the lion. The Bible text says that “the Spirit of the Lord came upon (Samson) in power so that he tore the lion apart with his bare hands as he might have torn a young goat” (Judges 14:6). Killing a lion is a very common biblical subject. It appears in the episode of Samson as well as in the story of David, who kills the lion, the bear, and the Giant. Such a motive is also shared by Mesopotamian or Greek myths of such heroes as Gilgamesh or Hercules. In the Christian context, it stands for the victory of faith over seemingly stronger evil powers.

From Ancient Mesopotamia to Early Christian Ireland

The south side of the shaft has also three panels that are intricately designed. They show some kind of ornament with elaborate figural representations adorning both the top and the bottom panels. The top panel features a captivating human interlace, showcasing the skillful artistry of the period, while the bottom panel bears a magnificent tree of life, a symbol of growth and renewal, meticulously guarded by two winged quadrupeds that add an air of mystique to the scene. The scene is typical of biblical imagination, coming from ancient Mesopotamia, where such narratives were woven into the cultural fabric, reflecting the values and beliefs of the society at that time.

East Face Announcing the Gospel

The east face of the shaft is very worn and damaged, yet it once proudly displayed three intricately carved panels, each adorned with four figures that possibly represented the Apostles. Although the panels are eroded today, the characters of the 12 Apostles must have been rendered individually with various figure features. They once held significant meanings and narratives from biblical accounts, inviting contemplation and reverence from those who gazed upon them. Some of the figures, in particular, once bore books, which likely symbolized their roles as bearers of Christian knowledge and teachings. Over time, the elements have dulled the clarity of these images, but traces of their former glory still hint at the artistry and devotion that went into their creation, reminding us of the historical and spiritual legacy captured in this ancient relic.

The Eastern Shaft

The taller, also known as eastern, of the two shafts appears to have had some sculpture before  but this is now very damaged so the details are no longer recognizable, so this is why it cannot be interpreted as much as the West shaft. The Round Tower of the monastic site in Old Kilcullen is mainly built of granite and comes from the 11th century. It measures 11 metres in height with its doorsill at 1,8 metre. It possibly represents a sub-species of half-size towers. It has a round headed door with inclined door jambs. There is just one small lintelled window in the drum.

The Royal Site

Old Kilcullen is 2 kilometres south of Kilcullen village. The monastic site is on an elevated area, overlooking the surrounding countryside. Old Kilcullen is a significant and historical site. The Vikings attacked it twice, in 932 and in  944 or in 1114. The raid of 936 saw 1000 prisoners being taken, according to the Annals of the Four Masters. From its 5th century origins the site grew in size into a walled town during the Norman period. At this time there were defensive walls, seven towers and a castle, none of which has survived. In 1319 a bridge was erected over the Liffey river nearby and a town started to develop here which is today Kilcullen. When this town started to develop Old Kilcullen went into a steady decline. The old monastic site is today a secluded place, worth stopping for a few minutes to  relax and admire a beautiful view of Wicklow mountains and towards Dún Ailinne, the great royal site of early Gaelic Ireland, where the kings of Leinster were inaugurated. The graveyard is still in use today.

Fetured image: The view of Old Kilcullen Monastic Site, County Kildare. Photo by Felipe Almeida. Copyright©Archaeotravel. Copyright©Archaeotravel.

By Joanna
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland;
Cardinal Stefan Wyszyński University in Warsaw, Poland;
University College Dublin, Ireland.

BIBLIOGRAPHY:

Dempsey, J., 2012. ‘Irish Hi gh Crosses. Old Kilcullen’, in Megalithic Ireland. (accessed 12th December, 2024).

Harbison, P., 1994. Irish High Crosses with the Figure Sculptures Explained. Drogheda: The Boyne Valley Honey Company.

Richardson H, Scarry, J., 1990. An Indroduction to Irish High Crosses. Dublin: The Mercier Press.

Nelligan, T. P., Shelton, J., McClean, P., Shroff, V., 2015. Old Kilcullen, ‘Round Tower, High Cross and Church, Co. Kildare, in The Standing Stone. (accessed 12th December, 2024).

KFLHG, 2024. Rebellion Towns & Villages. Old Kilcullen, in kildarelocalhistory.ie. (accessed 12th December, 2024).

Sourke, S. Old Kilcullen West High Cross in 3D, in kildarelocalhistory.ie. (accessed 12th December, 2024).

  

The Shaft of A Monumental High Northumbrian Cross at Bewcastle

We are heading to ancient lands of Northumbria, one of the seven Anglo-Saxon kingdoms. It was what is  now northern England and south-east Scotland. After taking a ferry from Ireland, we are first traveling along the Solway Coast in Scotland to see Northumbrian high crosses of Ruthwell and Bewastle, just at the border with England.

One of the Finest Northumbrian High Crosses

At Bewcastle in North Cumbria, there’s a parish church dedicated to Saint Cuthbert, as are most churches in Northumbria, and the shaft of an early medieval monumental cross. Bewcastle Cross with its counterpart at Ruthwell are both Northumbrian crosses, and are located on  the Solway Coast, at the border with Scotland, and in close vicinity to the Roman Wall. They are probably the finest to survive from Anglo-Saxon Britain.

Both  crosses are around 57 kilometers from each other and have similar programs and figure types. Their style and iconography look to Northumbria, and beyond there to Rome, Ravenna, the Eastern Mediterranean, including Christian Syria and Egypt. They are likely to date from after 675 when this area had come under Northumbrian rule, and when Benedict Biscop brought masons and artists from the Continent to work at the so-called Twin Monastery at Monkwearmouth and Jarrow. The Middle Eastern links are not so surprising: many monks and craftsmen fled persecution and went to the British-Isles, producing strong artistic and theological links between those two remote Christian traditions. At that time, many Syrian monks found their sanctuary in Rome, producing five Popes and great missionaries sent to the British Isles by the Apostolic Capital. Among them there was a successor of Saint Augustine of Cantenbury, Theodore of Tarsus (from modern day Turkey), who was appointed in 667 as the Archibishop of Cantenbury. Together with the Abbot, Hadrian, who himself came from northern Africa, they both created one of the greatest schools of learning and so produces outstanding scholars, like Aldhelm, Abbot of Malmesbury Abbey, and Bede the Venerable, who worked at the Monastery of Jarrow. Among Theodore’s proteges were the Northumbrian nobles who became clerics acting in favour of the Roman Church, Benedict Biscop, Ceolfirth and Wilfrid.

The Message of the Cross

Unlike Ruthwell Cross, the Cross in Bewcastle still stands unprotected under the open sky,  and so is exposed to elements. Consequently, its top has been destroyed and the surface of the  stones is badly weathered, but on a bright day the sculpture is still most impressive. On three of its sides, the Cross has only an ornamental decoration but on the fourth there are four panels. In one is a runic worn inscription. Its meaning is now not certain. Possibly, the inscription was to commemorate King Alchfrith of Deira (southern Northumbria), who died after 664, and his wife, Cyneburh. The memorial thus may have been ascribed to his half-sister Abbess Ælfflæd of Whitby (died in 714). Yet, such a theory is the realm of speculation.

Each of the other three panels of the that Cross’ side contains a monumental figure. The  three figures on the cross are crucial to its significance. In the center is Christ in Majesty, standing over two beasts at His feet who are recognizing him as their God. At the top, there’s Saint John the Baptist with the Lamb, and finally, at the base, a famous and controversial figure of a man with a falcon or eagle on a perch beside him. Most possibly, it is Saint John the Evangelist holding a pen. The two first figures are the same as on Ruthwell Cross, though different stylistically. The Bewcastle master’s figures are long and square, without round or bulging forms typical of Ruthwell Cross. Christ standing over the beasts is a subject from Psalm 91, Verses 11-13, which are  mostly interpreted in relation to the Gospel according to Saint Mark, Chapter 1st, Verse 13, when Jesus is in the desert together with wild animals, metaphorically compared to demons, and serving him angels, and Verse 24, where demons recognize Him as the Son of God.

For he will command his angels concerning you to guard you in all your ways; they will lift you up in their hands, so that you will not strike your foot against a stone. You will tread on the lion and the cobra; you will trample the great lion and the serpent.

Psalm 91:11-13

… and he was in the wilderness forty days, being tempted by Satan. He was with the wild animals, and angels attended him.

Mark 1:13

 “What do you want with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!”

Mark 1:24

The scene was usually depicted in Eastern Mediterranean art, where the beasts were a lion and a snake or a dragon. Here is a Northrumbrian variant, where the wild animals look rather like swine, and their attitude also differs from a common Mediterranean examplum. Possibly, Northumbrian artists used an imported ivory or metal relief as a model for their sculpture and adopted it to their own tradition. Saint John the Evangelist is also on Ruthwell Cross but smaller and possibly together with the three other Gospel writers. At Bewcastle, he is singled out and represented on the same monumental scale as Christ  and Saint John the Baptist. Like at Ruthwell High Cross, Saint John is shown with his symbol of the eagle. Recent reserach has revealed that a similar representation can be found in a Syrian manuscript; although Saint John is shown there in a seated position, his pose with a lamp on a stand, with the latter mistaken as the eagle, does not differ much from Saint John carved on Bewcastle Cross.

But what is the connection between Saint John the Evangelist and Saint John the Baptist? The Gospel according to Saint John starts with the description of the Logos which became the foundation of all medieval theology. Saint John the Evangelist mentions Saint John the Baptist in the sentence: “There was a man sent from God, whose name was John” (John 1:6) and then follows an account of the mission of the Babtist with the verse referring to the Lamb: “The next day John saw Jesus coming toward him and said, ‘Look, the Lamb of God, who takes away the sin of the world!'” (John 1:29). Hence, Saint John the Baptist is the prophet of the Logos, prophet of the Lamb and prophet of the Baptism, so he is like a predecessor of Christ and of those times where Christ appears in history and in the Bible. In turn, Saint John the Evangelist has been considered by medieval Church as the highest of the four Gospel writers. Both parts of the Gospel according to Saint John, Chapter 1, were read within the same week in the Roman Church, the part about the Babtist in the week before Christmas, and the beginning on Christmas Day.

Melting Pot of Christian Traditions

Regarding the decoration of the Cross on the remaining three sides, there are multiple and various interlaces, as well a kind of floral elements, together with possibly some animal elements as well. A style the crosses in Bewcastle and Ruthwell was inspired by Christian art of Rome and the Mediterranean but as much as the contemporaneous iconology of Hiberno-Scotland, that of Northumbria was also influenced by Oriental Churches of Syria and Egypt. International artistic links are very visible in an ornamental decoration of the crosses. On Bewcastle Cross there are all the motives from different parts of the the Christian world, so it’s the  Mediterranean, Continent, Southern Europe and, of course, the prevalent Celtic element. Eyecatching are birds, some beautifully ornamented plants, possibly flowers. Foliage patttern and animal designs enclosed in medallions and braided patterns may have derived from Coptic sources, possibly from Coptic textiles and manuscripts brought to the British Isles by Eastern artists themselves. Various representations visible on high crosses of Northumbria thus originated from a melting pot of many different elemnts coming to one decoration, complex system used by Christian masters.

The Bewcastle Cross and a nearby Ruthwell Cross on the Solway Coast, are probably the finest to survive from Anglo-Saxon Britain. Like High Crosses in Ireland there are a particular Bible in stone. Photography by Filipe Almeida. Copyright©Archaeotravel.

In Favour of Rome and its Church

Bewcastle Cross is possibly earlier than the Cross in Ruthwell. It may be because Bewcastle Cross is simple and more precise than Ruthwell Cross. Moreover, it seems mild and its forms less sophisticated. The both have been assigned to the second half of the seventh century. Yet, their age is still being discussed. They are likely to date from after 675 when Benedict Biscop and Ceolfirth brought masons, glaziers and metal workers from abroud (mostly from Gaul) to work in building their new monastery, the likely base from which the team came to carve Bewcastle Cross. They were filled win an ardour for Rome, Benedict visiting it five times. They were so fascinated with the culture of the Continent so  they brought back books and such artifacts as icons, paintings, sculptued objects, so models for their creations on the British Isles. By these means, they followed the Continental art and fasion to adorn their churches, which included Biscop’s Monkwearmouth and Jarrow, founded respectively in 674 and 681, and Wilfrid’s Ripon and Hexam, said to be the largest church north of the Alps. So the Anglo-Saxon clerics brought back books but they also created books here in Northumbria in the so-called Twin Monastery.

Accordingly, Monkwearmouth & Jarrow, were very romanized; they accumulated great models, illuminated books, manuscripts, created there at the scriptorium, which were yet modeled on the Continental artifacts. And this Monastery was also very important because in Jarrow there was a historian of the English history, Bede the Venerable. So, he created a very important historical account of the Anglo-Saxons, the so-called Ecclesiastical History of the Anglo-Saxons, which was biased,  still it gives today a great insight especially in the eighth century. Bede died in 731. He actually spent all his lifetime in Jarrow from nine years old till his  death in the eighth century but still he had a lot of information from around.

From Cumbria to Northumberland

After leaving behind County Durham and legendary lands of Prince Bishops, we resumed our journey northward, along the Northumberland Coastline, designated as an Area of Outstanding Natural Beauty and, finally, we arrived to Norham, with another medieval church dedicated to Saint Cuthbert and the twelfth century Castle of Prince  Bishops, whose power once reached even there, furthest to the north, at the border with Scotland.

Featured image: Bewcastle Church and the Shaft of Bewcastle High Cross. Photo by Felippe Almeida. Copyright©Archaeotravel.

By Joanna
Faculties of English Philology, History of Art and Archaeology.
University of Silesia in Katowice, Poland;
Cardinal Stefan Wyszyński University in Warsaw, Poland;
University College Dublin, Ireland.

BIBLIOGRAPHY:

Brown, M. P. 2003. ‘Painted Labyrinth. The World of the Lindisfarne Gospels. (London, The British Library).

Lethaby, W. R., 1912. ‘The Ruthwell Cross’, in The Burlington Magazine for Connoisseurs, June, 1912, Vol. 21, No. 111, pp. 145-146.

Saxl, F., 1943. ‘The Ruthwell Cross’, in Journal of the Warburg and Courtauld institutes, Vol. 6, pp. 1-19.

Thomson, Dr D., [date uknown]. ‘Bewcastle Cross’, in Bewcastle [Official Website] (https://www.bewcastle.com/bewcastle-cross; accessed 19th May, 2023).