Going on pilgrimage without a change of heart brings little reward from God. For it is by practising virtue and not by mere motion of the feet that we are brought to heaven. – Book of Lismore
This quote has been placed at the beginning of Tóchar Phádraig at Ballintubber Abbey establishing a meaning of pilgrimage which draws on the early Irish Church. I have referenced this quote in numerous public presentations and it is a sort of definition of pilgrimage that really resonates with people. It nicely combines the idea of pilgrimage as a physical journey and a spiritual/emotional (or meta-physical) journey. As I have previously discussed, pilgrimage involves a number of characteristics that distinguish it from other types of travel and this quote captures that idea well. Pilgrimage is a type of meaningful movement, a journey or undertaking of significance, one that takes shape in doing, feeling and believing.
Rotating and kneeling, flow and pause, the intentions of the pilgrims immerse and emanate in this prayerful event: performing the Penitential Beds on Lough Derg.* The movements, gestures and bare feet call out in silence, a scene of activity, harmony and stillness.
One of the aspects I find most appealing are the patterns of movements. Rotations around and within each bed continually being performed and punctuated by pauses. This beautiful, unfolding scene is an ongoing prayer. A prayer that continues every day throughout the summer.
A certain reassurance radiates from these events, reminding me that all through the pilgrimage season (1st June-15th Aug) there are pilgrims praying on Lough Derg. Praying for personal intentions but also more universal themes of peace, well-being and hope. They are praying for me, for you, for us all. While I go about my daily life there are people praying the beds, as I eat they are fasting and every night as I go to bed, I think of those pilgrims preparing to undertake their Vigil. On a small lake island in Donegal, while we rest, they keep Vigil.
* This short video clip of pilgrims on the beds, taken from the roof of the male dorms and enhanced through a Vimeo filter, captures some of the unique character of St Patrick’s Purgatory.
Lines are traced and followed, made and extended, grooved and lived. I’m concerned with the lines of the pilgrim path. Using the ‘Pencil Sketch’ function on MS Powerpoint I altered some fieldwork photos taken while walking Tóchar Phádraig as part of different groups over the past few years as a way of exploring the role of lines. Starting with the literal lines of the images rendered as drawings, I wish to explore the others lines and meanings present.
Robert Stoddard, in his 1987 article Pilgrimages Along Sacred Paths, explored the geography of sacred space as points, lines, or areas, with the lines category referring to the routes of travel of activities associated with religious motives. This classification draws attention to the line itself, that is the pilgrim path in this cases, as having significance, rather than being a mere route to a sacred site (spot). Elsewhere, the anthropologist Tim Ingold, in his book Lines: A Brief History, explores the potential of the line as movement, through the concept of wayfaring. The line is a pathway, it is movement, it is the means through a person engages with the surrounding environment.
Through a few (geo) poetic stanzas I trace some thoughts on lines in this pilgrimage. I wonder where they will lead?
A row setting out
Near departure, pace emerging
Movements and motions linking each person to the next
Each person is the line
Leading and following, a common rhythm, an alignment
Pilgrims as line
The path is active
It has been walked and will be walked
Stretching across the boggy terrain
A trackway towards the Reek,
but also approaching other places
Lines roaming out, in and beyond
Sweeping, reaching, gliding
The path, the land, the pilgrims are spaced
Each line mingles and flows
The path is landscape, landscape is pilgrim, pilgrim is path
All are lines
‘St Patrick’s Bed’ (Leaba Phádraig) stands on top of Croagh Patrick as a focal point of ritual activity as pilgrims round the feature repeated sets of prayers. Small votive offerings and donations are also left there. In developing, my attempts to materialise or ‘Lego’ my research, I’ve tried to recreate a scene of pilgrims circling and praying at the bed.
This photo was taken while all of the pilgrims were attending evening mass on Lough Derg. At this time, the Penitential Beds are devoid of people (except in this case myself). I began thinking about the nature of place without people. The Beds are usually a hive of activity, with people walking around, kneeling and praying; but, here they are still, quiet, deserted. This place now feels completely different, like walking city streets early in the morning or being in an empty sports stadium. While the structures and constructed elements remain, the character that living, moving humans give a place is absent. This changes the place, not necessarily making it less or more, just different.
Touch is a sense that is frequently overlooked in academic research, and indeed, in our daily lives. We tend to think primarily in visual terms and then audio, whereas our other sense are relegated in our understandings. However, touch is brought to the fore in different religious-spiritual context. Humans seem to have an innate desire to touch important objects (that’s why so many museums, exhibitions and shops have signs expressing their displeasure at such!). In touching something we feel closer to it – it is intimate act. With religious, spiritual or supernatural objects by touching it we get closer to the origin of their significance.
Pilgrims visiting Knock, a Marion Shrine in Mayo, often touch a section of wall at the corner of the Apparition Chapel. It is believe that in 1879 the Blessed Virgin Mary appeared at the gable end of the parish church, along with St Joseph, St John (the Evangelist) and Jesus Christ as the Lamb of God. The stones of that section of wall are from the end of church where the apparition occurred.
Some pilgrims briefly touch the wall in passing, others keep their hands there focused on feeling the stone, and others, as seen above, rest their faces against the spot. In the more purposeful and concentrated touches the prayers are made physical. The intentions and well-wishes are channelled into that touch.
“As you ‘walk the Tóchar’, whether on foot or in fantasy, you will be going not only on a spiritual pilgrimage, but on a cultural and historical journey down through the ages also. And both experiences, if fully entered into, should bring about that change of heart and insight of mind which is essential to a pilgrim’s progress.” (p.v) Fr Frank Fahey in Tóchar Phádraig: a Pilgrim’s Progress.
Tóchar Pádraig is a walkway that leads from Ballintubber Abbey to Croagh Patrick. This old pilgrim road stretches c.35 km across mid-Mayo on a route that is both cross-country and on quite rural roads. Annually, Ballintubber Abbey organises four group walks during the summer months. This account is taken from one such event.
Pilgrims gathering in the morning in Ballintubber Abbey. Mixing and preparing for the pilgrimage ahead.
The gathering in the Abbey is a starting point where Fr Frank Fahey gives an introduction to the route and the concept of pilgrimage. Although some people arrive in the groups – in my case, my father accompanied me – most people don’t know each other. During the day people, through chat and travelling together, will get to know each other better, leading to the emergence of a camaraderie or communitas. My research was a nice topic of conversation which I shared with different people throughout the day.
Pilgrims are invited to light candles before they begin walking. It serves as a means of connect with an intention and the Divine.
A tóchar is an historical route way which served an important land-based transport systems in ancient and medieval times. They were particularly associated with pilgrimages and ecclesiastical foundations. It is speculated that Tóchar Phádraig is based on an earlier route from Cruachain, Roscommon, the seat of the Kings of Connacht to Croagh Patrick, which itself is a site of ancient ritual activity.
The group setting off on the Tóchar, walking across the fields adjacent to the abbey.
The route meanders through the landscape, as we move in meadows, walk along ridges and navigate boggy areas. The removal from the everyday is most definitely expressed in the cross-country sections where soft paths carry us away from the world through quiet patches of nature. Even the on-road sections can be very sedate with little traffic coming by. This withdrawing from the rest of the world and our own lives is a central part of pilgrimage. The landscape itself, is central to the creation of this liminality.
Walking through one of the many fields the Tóchar passes through, the group spreading out as people chat and walk.
The Tóchar follows is known route as much as possible which involves walking on road and through countryside. However, many of the roads are very quiet boreens on which you encounter little, if any, traffic.
Gathering for mass on Boheh stone (St Patrick’s Chair) a former mass rock with ‘cup and ring’ motifs which are a fine example of neolithic rock art.
On the long stretches of road in Teevenacroaghy the group is very spread out. It is in the latter part of the day, as we approach Croagh Patrick.
Only a few climb to the actual summit of Croagh Patrick, as it is an extra undertaking: it is explained to us that the main part of the pilgrimage is the route itself, in doing this you have completed the pilgrimage. This speaks to an ideal of pilgrimage as a journey, rather than a destination. The typical outlook would see the summit of the Reek as a requirement, but in this event our attention is called to other ways of walking and being. It is a readjustment, a pleasant one.
Beginning the climb of the Croagh Patrick ridge form the northern, Teevenacroaghy, side. The path is less clear here, as we walk across rough ground.
As the bus takes our group from Murrisk back to Ballintubber, we chat and rest. We say our goodbyes and each of us, in our previous groupings or as individuals, go on our own paths.
“Reminding yourself that life is a journey not a destination, you now let slow motion time drift past on diaphanous wings while you absorb the timeless sensations and colours of the Mayo countryside.” John O’Dwyer, Pilgrim Trail, The Irish Times, Jul 14, 2012.
The ‘Beds’ are one of the most prominent features associated with the Lough Derg pilgrimage. The six Penitential Beds – small low circular walled structures – are the remnants of monastic beehive huts. They form a central part of the Stations which pilgrims perform during their stay on the island. This post is a collage of images and texts which centre on the beds.
At each of the beds, pilgrims walk barefoot three times around the outside; kneel at the entrance, walk the interior three times and kneel at the cross; during each of these they say three Our Fathers, three Hail Marys and one Creed.
This image is a collection of different photos I took over three days in mid-July. By connecting a selection of separate, but related, moments, it is possible to see the beds in a fuller manner. A segment from the morning shows only one or two pilgrims, while the afternoon slices – in the centre – has the beds crowded and silently bustling, and, then, the evening photos present empty beds. They are simultaneously spots of movement and pause, physicality and ethereality, and presence and absence.
Every performance of the beds, by each individual, is a new experience. It links the present realities with the prayers and intentions of each person. Also, they are following the paths trod by those who have gone before. Personal and social memories mix with the pilgrimage, as the recent and distant pasts are felt to be present here. The circling and pauses intermix the physical practice and the intentions of the pilgrims so that the beds are both continuity and change.
To this visual presentation of the beds, I wish to add a textual component. Three relatively random quotes about the beds, garnished from historical and contemporary sources I am using in my research, show other perspectives on the beds. Alice Curtayne, writing in 1933, described the activity on that beds as being “endless files of pilgrims, walking, kneeling, dipping, murmuring” which made “a scene fantastic beyond all telling” (p.13). I find parallels between her thinking and my own, as when the beds are in use, particularly with a larger crowd, they are alive. The sheer motion of so many people completing a complex set of rituals animate the place and create a unique scene.
T.R. Gogarty’s account from twenty years earlier is similarly evocative, albeit a bit more penitential. “Paths, worn and quarried by human feet through rocks that wrench and stones that bend every ambulatory muscle with a pain” (p.809). This highlights the intensely carnal nature of the pilgrimage. A focus on the interactions of the unprotected feet and the rough, yet eroded, rock captures so much of what the beds are for pilgrims. Simon Kennedy’s poem Lough Derg, in a lovely recent collection, Pilgrims’ tales … and more, gives a simple structure to the pilgrims encounter with the beds: “Barefoot pilgrim meander | Over your hobble stones | Of penitential beds. | St Patrick – Pray for us. | St Brigid – Pray for us. | St Columba – Pray for us.” (p.90). The physical activity, the personified island and saintly invocations mingle at this place.
Curtayne, A., 1933. St Patrick’s Purgatory: The sanctuary of Station Island, Lough Derg or An excursion into the fifth century. Anthonian Press, Dublin.
Gogarty, T.R., 1913. Some pilgrim impressions of Lough Derg, (with several photographs). The Catholic Bulletin, 3, pp.800–813.
Reek Sunday, the last Sunday in July, sees several thousand people climb Croagh Patrick on the southern shore of Clew Bay in Mayo. The sheer scale of the event and its links with the ancient and more modern past, mark it out as one of the most distinct events in Ireland. It is a combination of a variety of elements, including the Celtic feast of Lughnasa, Patrician lore, spiritual devotion, personal and familial tradition and the sense of an event. For a historical overview of Croagh Patrick, checkout the post from Pilgrimage in Medieval Ireland.
Although Croagh Patrick is climbed throughout the year, Reek Sunday is a special day. People from all over Ireland travel especially on that day. You are guaranteed to encounter all manner of humanity here. It is also on this day that some of the more religious or spiritual elements come to the fore. My fieldwork involved me engaging with the events, people and landscape of Croagh Patrick throughout Reek Sunday. I started off about 6am walking; however, I made frequent stops to photograph and record events. I spent a few hours on the summit taking everything in and talking to some people and, then, descended slowly, arriving down by 4pm.
This video is an amalgamation of different recordings I made throughout the day. It attempts to give a sense of the movements, sounds and moments that make up the pilgrimage.
One of the most striking aspects of the day is the significant numbers who are climbing at an early hour. While some people still practice the traditional night pilgrimage, the main crowds start arriving from about dawn. When I was walking up after 6am, there were at least several thousand people on the Reek. While most of the world rests on this Sunday morning, the approaching roads, fields being used as car parks and the paths are alive with activity. In a previous post, I have outlined the route and character of the main path leading up from Murrisk.
Pilgrims pass the statue of St Patrick as they begin their ascent, just after dawn.
A long trail of pilgrims ascending to the main ridge at about 6.20 am.
The steep pathway leading up the Reek proper – Casán Phádraig – is what is associated most frequently with Croagh Patrick. Pilgrims, usually with sticks, struggle up the loose surface, while those descending are moving cautiously, ever conscious of balance. On this day, the path is a stream of activity with hundreds of feet, unsecured stones, encounters and conversations. This audio secording gives as sense of how much is actually going on and how active the path is
Pilgrims climbing Casán Phádraig, the path leading up the Reek proper, early in the morning.
The summit is the site of masses all morning with pilgrims gathering on the gable end of the Chapel from where the mass is celebrated; confessions are also available. While acting as a central point of the pilgrimage as a Catholic event, it is also related to the Plenary Indulgence associated with Croagh Patrick. Rounds of the chapel and St Patrick’s bed are practised, with each been circled by pilgrims saying the Rosary. Many others rest, eat and often take photos of the views across Clew Bay. Also, there are usually a number of stalls selling drinks, tea and bars of chocolate (at airport prices!). There is a sense of being separate from the mundane on the mountain. The views allows a wider perspective, with many of the immediate concerns being left behind. This sense is a crucial component of the pilgrimage experience; and, although the summit is so busy there is still a feeling of being removed from everything else
St Patrick’s Chapel on the summit, just after one of the masses (one every half hour between 8am & 2pm). Pilgrims on the left are queueing for Confessions and those on the right for Communion.
A recording of the gospel (The Beatitudes formthe Sermon on the Mount, Matthew 5:3–12) at the 9.30am mass, read by Archbishop Charles John Brown, Apostolic Nuncio to Ireland.
A pilgrim rounding the chapel with their rosary beads. The congregation at mass are in the background.
Leaba Phádraig: A number of pilgrims follow the traditional stations of the route by rounding St Patrick’s Bed reciting prayers.
Going down, which is often seen as being more challenging, involves steady footing and heavy use of the stick almost as a third foot. The mountain is known for the camaraderie it encourages in people. Those descending continually assure those coming up that there almost there, some giving slightly unrealistic estimations, possible to bolster confidence and determination. Furthermore, these seems to have been a perennial characteristic of Croagh Patrick with one 1910 commentator, known only as E O’L. writing in The Irish Monthly saying that such assurances were “well calculated to cheer and revive the drooping spirits, such as ” Bravo ! you’re getting on grand, you have only a few hundred yards more to climb,”…” (p.592).
Descending the Casán: going down the steep path on uncertain surfaces is often considered to be the most challening aspect. Here the feet, the means by which the pilgrim engages physically with the mountain, are adjusting to the incline.
The Reek proper in the early afternoon, the steady flow of pilgrims are evident, animating the path all the way up the peak.
Further down the path one goes the more the everyday world encroaches, as everything gradually becomes closer and more real. Adding to this sensation is the collection of stalls and people at the end of the path. Whether selling or promoting something, they speak to a real world, with concerns beyond the mountain
Numerous groups and business set up stalls at the base of the path in Murrisk. While, some are promotion particular causes or denominations, others are selling religious items or food.
This was my second Reek Sunday (both being motivated by my research), but I’ve already grown fond of the day. It has a distinct feel to it and I can understand some of what draws people back year after year. Also, the role played by groups such as volunteer first aiders, stewards, Gardaí, the Air Corps, clergy and local people should be acknowledged.
Hughes, H., 2005. Croagh Patrick: Ireland’s Holy Mountain. The Croagh Patrick Archaeological Committee.
Hughes, H., 2010. Croagh Patrick: a place of pilgrimage, a place of beauty. O’Brien Pub.
O’L., E., 1910. A Pilgrimage to Croagh Patrick: July 31, 1910. The Irish Monthly, 38(448), pp.585–596.
Road to Emmaus staff, 2011. Croagh Patrick: The glorious climb of Ireland’s holy mountain. Road to Emmaus, 12(2), pp.1–45.