Summer Solstice sunrise at Newgrange, Boyne Valley

Good morning from the Boyne Valley!

I'm delighted to share this beautiful photo of Summer Solstice sunrise at Newgrange/Síd in Broga (taken a few days after the actual day of solstice).

For a moment of the year,
the sun stops its run,
and stays awhile in the
northeast at dawn.
But, like everything in nature
the spiral will wind down once
more towards winter, when the sun
will come home again.

The big crowds that come to Síd in Broga on winter solstice are completely absent for summer solstice. I am glad for that! At 5am it's probably no surprise, but sometimes it's nice to be the only human figure walking among these magnificent remains...

A dream of the collapse of Mellifont Abbey and the reinstatement of the old names of Newgrange

This is perhaps going to be a blog post with a bit of a difference. I don't often talk about my dreams, but I've had a few very interesting ones lately, and my mind is bubbling with intuitive thoughts as I consciously (and perhaps unconsciously) try to extrapolate some meaning from them.

A couple of nights ago, I dreamt I could see an old wall, or a portion of an old building. There was a storm, and the wind was very strong. As I watched, I could tell that this structure was going to collapse. And collapse it did. It came crashing down. I was greatly moved by this, and a sense of urgent duty compelled me to reach for my mobile phone, to call for help. I'm not sure who I was supposed to ring for help, but the words were there, on the tip of my tongue, ready to be shouted into the phone to anyone who answered.

"Mellifont Abbey has collapsed."

The remains of Mellifont Abbey, Co. Louth, founded in 1142 and dissolved in 1539.

The location of my dream was not Mellifont Abbey. It was set in another tranquil and scenic location, a place,with which I am familiar, overlooking the River Boyne. However, there was no doubt in the dream that it was Mellifont Abbey that had collapsed. Its strange appearance and obvious dislocation may also have meaning, but for the moment I am concentrating on what seems to me to be the central import of the dream.

Mellifont Abbey

For those of you unfamiliar with Ireland and its history, Mellifont Abbey is one of those places that occupies a reasonably prominent and influential role in our past. A Cistercian monastery, it was founded in 1142 by Saint Malachy of Armagh and went on to become the largest Cistercian abbey in Ireland. It is located on the banks of the River Mattock, a tributary of the Boyne, and is located just over 5 kilometres (3.3 miles) north of Newgrange.

Its importance to my own work is largely through the fact that after its establishment, the Cistercians came into ownership of a lot of the land in the area, including lands at Brú na Bóinne. They established farms, known as granges, with the purpose of supplying the monastic order with enough food to make them self sufficient, and established exclusive fishing rights along the River Boyne. Several of their granges have, it is believed, left their names in the landscape today. They include Newgrange, Sheepgrange, Roughgrange and Littlegrange.(1)

Donnchadh Ó Cearbhaill, king of Airghialla, granted the monks the site for their abbey and the lands with which it was endowed, in the 12th century. It was around that time that the monument we know today as Newgrange assumed the name by which most people now know it. The "new grange" of the Cistercian monks contained this most auspicious monument of ancient Ireland, the one previously known by several different names and variations thereof. Today, it is simply known as Newgrange, but I wonder how many visitors to Newgrange know any of its pre-Medieval names.

The old names of Newgrange

In the Dindshenchas (lore of place names), it is called Tech Mic ind Óc (the house of the son of the young, viz. Oengus/Anghus). In Tochmarc Étaine, the Wooing of Étain, it is known as Síd in Broga - síd being commonly translated as a "fairy hill or mound"(2) and Broga being from bruig, meaning "abode, house, mansion, etc."(3) The áes síde were the supernatural beings, or fairies, who inhabited these mysterious mounds and hills. Many believe these "fairies" represented a later folk survival of the Tuatha Dé Danann, the gods who were said to have owned and lived in the mounds. Dagda, the chief of the gods, is described as the original owner of Síd in Broga, but later his son Oengus takes possession of it.(4) Newgrange was also previously known by variants such as Brug Oengusa and Brug mac ind Óc. (5)

The 'New Grange', originally known by various names including Síd in Broga and Brug mac ind Óc.

A couple of months ago, I watched a beautiful documentary on the Irish language station TG4, called Fís na Fuiseoige (The Lark's View).(6) It was an exploration of the deep connection between Irish people and their places. In it, one scholar suggested that the anglicisation of many Irish place names by the English had helped to undermine this sense of connection, and, by extension, we could propose that a sort of disempowerment had taken place. Did the same thing happen when Síd in Broga became Newgrange? Did it lose some, or all, of its power for people? I believe that something of its importance was diminished by that renaming.

The Cistercians experienced their own disempowerment with the dissolution of the monasteries in the 16th century. Mellifont was dissolved in 1539 and today it lies largely ruined, although small but impressive remnants survive, including the much-photographed and documented Lavabo, or wash room. In terms of a direct, literal portent, the dream could hardly refer to a physical collapse of Mellifont, for there is not much left to collapse. The Cistercian order does survive, to this day, at the nearby New Mellifont Abbey, in the nearby village of Collon (on land which was part of the original Cistercian grant), which was founded in the 1930s by the surviving Cistercians from Mount Melleray Abbey in Co. Waterford.

Fascinatingly, although long renamed, the "New Grange" of the Cistercians had not altogether relegated nor eradicated the older names of the monument, even in the late 19th century, when Borlase mentioned that the place name Bro/Broe, presumably a survival of Brug/Brugh/Brú, still existed in the vicinity of Newgrange and the Bend of the Boyne. There was (and still is today) a Broe House near the river beneath Newgrange. Borlase quotes a Mr. O'Laverty, writing in the Journal of the Royal Society of Antiquaries of Ireland, who had spoken to a Mr. Maguire and his son, of Newgrange, who told him that "the field in which Newgrange tumulus stands is called Bro Park" and that in the immediate vicinity of Newgrange are the Bro Farm, Bro Mill and Bro Cottage. It appears that some things are not easily forgotten! You can listen to me reading an extract from Borlase's Dolmens of Ireland about this Bro/Broe place name in the audio clip below.



The renaming of Newgrange

I'm not entirely sure how the connection was made in my mind, but since I had the dream I've been thinking that it is, at least in part, related to the renaming of Síd in Broga to Newgrange. And I cannot help entertaining the thought that the renaming was not necessarily a deliberately sinister or suppressive act on the part of the Cistercians, but that it was merely coincidental to the long and slow degradation of the mythic and sacred importance of this monument or sídhe that we have come to know as Newgrange. For Síd in Broga slumbered in the shade for great ages of this world, and through many times of turbulence and transformation the áes sídhe kept a quiet watch on the comings and goings of kings and chieftains and religious orders from the unknown hidden realms beyond its doorway.

The Tuatha Dé Danann encountered many "invaders", according to the Lebor Gabala (Book of Takings), and it was the Milesians, arriving from Spain, who finally dispossessed them of Ireland. But it was an incomplete dispossession, because in their armistice with the Dé Dananns, the Milesians empowered them for eternity when they granted them possession of the sídhe. Failing to understand the gravity of this lack of foresight, the Milesians guaranteed the undying Dananns a special immortality. They may have been removed from the physical landscape of the invaders, but in the realms of dream and song and netherworld, they assumed a transcendent elevation of extraordinary proportions - something that legitimized and prolonged them and ensured their vitality for countless generations of people for whom they remained (and still remain) a very real presence.

And so, in the dying light of an apparently vanquished Dé Danann world, the sidhe which had kept hushed for centuries its remarkable secret of hidden realms and banished gods had even been made to suffer the ignominy of the loss of its name. And thus, through deliberate act or unwitting insult, the Cistercians became another in the long line of "arrivers", or invaders, or takers, to attempt by guile or gullibility to degrade and dispossess the stony vault of Síd in Broga of its divine and sacred import.

And what is that import? That there survives in people, even today, a light, a sacred essence, a revered and inviolate aspect, which derives originally from the very best facets of humanity. This aspect preserves the wish to initiate oneself into divine realms, with the express aim that one can be of service to one's greater community. The sacrifice of the Dé Dananns was immense. They yielded ownership of the beautiful Éire, the land we are so blessed to call our home, in order to avoid another war. They were weary of their encounters with the Fir Bolg and the Fomorians. With their blessing, the Milesians would become the new caretakers. But they were only custodians. Their time would come and go with the waning of the years.

In the past century, Newgrange has been unearthed and restored. Given a facelift, it has emerged from the rubble of its forlorn and dormant state. After five millennia, its secret crystal bower receives the golden sunlight once again on the Winter Solstice. The great sídhe has experienced a resurrection of sorts. The Fir Bolgs and the Fomorians were vanquished. Cessair and the Partholonians perished. The Vikings and the English came and went. And the Cistercians changed the sacred name of Síd in Broga to the newfangled Newgrange. But the Dé Dananns never died. Even in the hushed ages of their belittlement, they emerged as the diminutive fairies, the "good people", and danced and sang with unrestrained merriment around their ancient hollow hill in the midnight moonlight.

The unnaming of Newgrange 

Is it too bold a proposition to suggest that Newgrange be given back its old name? If we call it Síd in Broga once again, perhaps those diminutive fairies will arise in us as the unvanquished gods of our better nature, ready to bring light back to a somewhat darkened world.

References:
(1) Stout, Geraldine (2002), Newgrange and the Bend of the Boyne, Cork University Press, p.86.
(2) Dil.ie.
(3) Ibid.
(4) Tochmarc Étaine.
(5) O'Kelly, Michael J. (1982), Newgrange: Archaeology, Art & Legend, Thames & Hudson, p.25.
(6) You can watch a short trailer for this documentary here: https://www.youtube.com/watch?v=BR1OUXn0O48

The 12 days of Solstice - Day 12 - sunlight in the passage of Newgrange on the dawn of Winter Solstice

Winter Solstice has officially arrived. Today the sun reaches its minimum declination - its furthest southerly position in the sky. This is the turning point of the year. As the sun rises above Red Mountain in the Boyne Valley this morning (weather permitting), its light will enter through an opening above the passage entrance known as the 'roof box' and will illuminate the central chamber, which lies about 20 metres inside the cairn, for around 17 minutes.  The lucky Winter Solstice Lottery winners will be inside, while hundreds will gather outside. This year, there will be 20 Irish wolfhound dogs at Newgrange too. It should be a great morning.

The photo shows a view taken on Winter Solstice 2010 just as I was emerging from the chamber where I had witnessed the solstice illumination for the first time. As you can see, there are two beams of light. The main area of light, on the floor and the lower part of the passage orthostats, enters through the main doorway. This might have been closed by a large slab during winter solstice ceremonies in ancient times. The upper beam is a much shallower beam, and is visible higher up on the orthostats in the left of the image. This is the light that comes in through the roof box, and it is only this beam that reaches the floor of the chamber within.

As we reflect upon the coming of the glorious light of dawn into the dark void, and the turning of the year, we hope that events in the wider world which have led humanity into darkness in recent times will turn also, and that the hearts of those who have resorted to anger, hatred or fear are softened, so that we can better learn to get along with each other. For that is one of the central themes of the ancient myths involving the Tuatha Dé Danann, the gods who were said to have owned and built Newgrange. When the Milesians came from Spain, to take Ireland by force, there was initially some fighting and, after losses on both sides, the Dé Dananns and the Milesians reached an accord. The Dé Dananns would occupy the sídhe, these great palaces of stone and earth that allowed access to and from the otherworlds, while the Milesians would occupy the surface of the land. And so it is that we must learn to get along with our fellow humans. We must learn to get along together. What is the alternative, except suffering and misery?

Today, as the sun shines into the heart-shaped mound of Newgrange, and warms its interior with a golden light, we ask that a light shines into the hearts of all our fellow human beings, that we might learn to reach an accord that looks to the ending of hate and discrimination, and allows for a peaceful settlement of all conflict. That is the most urgent message from Newgrange for today's world.

The 12 days of Solstice - Day 6 - Venus, the Evening Star, in the winter twilight sky over Newgrange

It's Day 6 or 'The 12 days of Solstice' and today's image features Venus, the Evening Star, over Newgrange at dusk in winter. The cycles of the heavenly bodies were undoubtedly recognised by early societies across the world. At Newgrange, the yearly cycle of the sun is definitively memorialised through the alignment of its passage and chamber with Winter Solstice sunrise. Less well known is the fact that at certain times of the year the moon can also cast its light in through the roof box and into the passage and sometimes the chamber.

The bright planet Venus, which is the third brightest object in the sky after the sun and moon, follows a distinct pattern over the course of eight years, sometimes appearing in the mornings before sunrise for a number of weeks or months, and sometimes appearing in the evening after sunset. After eight years, this pattern repeats. Could the builders have seen and known this?

Joseph Campbell wrote about a folk belief in the Boyne Valley that suggested the morning star cast a beam of light into the chamber of Newgrange once every eight years, at dawn. Uriel's Machine authors Christopher Knight and Robert Lomas suggest that a series of eight markings on the lintel stone above the roofbox of Newgrange represent the eight years of the Venus cycle. Indeed, on one year out of every eight, Venus rises on the morning of the Winter Solstice around an hour before the sun and an observer prostrate in the chamber of Newgrange would be able to see it through the roofbox.

In her guise as the morning star, Venus was known in Ireland as caillichín na mochóirighe, the 'early-rising little hag'.(1)

As you can see from the image above, Venus is a brilliant object. Compare it with the several stars visible in the image, which are much fainter. It is said that in complete darkness, away from city lights, the light of Venus casts a shadow. The folklore recorded by Campbell suggests that, once every eight years, the Morning Star "may be seen to rise and cast its beam precisely to the place of the stone with the two worn sockets".(2)

References:
(1) Murphy, Anthony (2012), Newgrange: Monument to Immortality, Liffey Press, p.77.
(2) Campbell, Joseph (1991) [1959], The Masks of God: Primitive Mythology, Pengiun Compass, p.431.

Further reading:
Do the myths about Newgrange and the Boyne Valley mounds offer an insight into their function?

The 12 days of Solstice - Day 4 - the doorway of Síd in Broga (Newgrange) lit up in the beautiful winter twilight

It's day 4 of my series of photos called 'The 12 days of Solstice'. Today's image shows Newgrange at twilight, with its portal aglow, as if a fire was ablaze in its doorway. One can almost imagine the Daoine Sídhe (The good people, fairies) dancing and singing there in the winter twilight.

Celebrating winter solstice season with a new series of images of Newgrange called 'The 12 Days of Solstice'

The first image from my new series called 'The 12 days of Solstice' shows the corbelled ceiling of the chamber
of Newgrange. This photo was taken with a wide-angle lens while lying on the floor of the chamber. The ceiling
was not disturbed during excavations and is undisturbed. The passage is at bottom, with the recesses partly
visible on left, top and right.

Today begins a 12-day countdown to the Winter Solstice, the shortest day of the year, which is celebrated every year at the 5,200-year-old Newgrange monument in the Boyne Valley. This year, as a special celebration of the solstice season, I am unveiling a set of images - one per day until solstice - based upon the idea of the song '12 Days of Christmas'.

Because the date of Christmas was undoubtedly chosen to coincide with the ancient pre-Christian celebration of the shortest days, I thought it would be a nice idea to do something based loosely around the twelve days of Christmas. However, instead of beginning on the special day, the series of images will be finishing on that day - the Winter Solstice - with the 12th image.

The series of images I have chosen is made almost exclusively of pictures that have never been seen before - with the exception of one. They show various images of Newgrange - interior and exterior - which I hope will evoke a mood of reverence for the ancestors, and perhaps an inclination towards reflection and contemplation about the deeper meanings of Newgrange, and how these might  permeate into our own lives.

For me personally, Newgrange is an extremely sacred and potent place. The idea - propagated in the abundant folklore and mythology of the sacred monument - that it is a liminal place, or point of access to other realms, is something that brings a deeper meaning to what it should represent for us, as individuals, and collectively as a society.

Newgrange functions as a mandala of sorts. It represents a prehistoric society's vista into an all-encompassing cosmology. It represents, symbolically, the earth, but an earth that is connected intimately with the wider cosmos. That connection is dramatically played out on the shortest mornings of the year, when a blade of golden light illuminates the dark cave in an awesome display that provides, for the modern observer, a moment of profound rapture. But it represents, more than anything, an image of hope - hope on two levels. The first is the hope that we can see the light after darkness, in a physical sense and also a psychological and spiritual sense. The other is that there is something beyond this life, something out there, through the "magic window", along the pathway of light, in another realm of existence.

There is much about Newgrange that is mysterious. But, when you've been there often enough, there is much that is hidden in plain sight. The antiquarians who visited the Boyne Valley monuments were, in some cases, undoubtedly looking for treasure - artefacts - things that would perhaps give them wealth and fame. However, the real treasure of Newgrange is far greater than any trinket of gold or venerated object of stone.

The real treasure of Newgrange is that it can serve as a mandala for us. It connects us with ancestors, those to whom we owe our very existence, and whose struggles through the dark periods of life were not in vain. It allows us a symbolic representation of something that is beyond the humdrum of ordinary life - opening a portal for us, perhaps, allowing ingression into sacred and divine realms. Newgrange - because it has endured and is still accessible to this day - offers an opportunity to experience a rapture and an awe, a pure exhilaration at the miracles of our existence, and indeed a space in which to contemplate the deepest of life's mysteries, those which were undoubtedly pondered by the ancestors of the Neolithic.

Where have we come from?
Who are we? 
Why are we here?
What happens to us when we die?

I hope you enjoy this series of images. I am very blessed to have been able to access Newgrange on many levels over the past two decades. I am, in particular, extremely grateful for the permission from the OPW that I have had to photograph its interior on many occasions over the years. I am especially thankful for having been able to witness the solstice illumination of the chamber, back in 2010. It is a very special place. I hope these photographs give you some sense of just how special it is.

Anthony Murphy, December 10th 2016.
(The first day of solstice!)

The Milky Way and the Evening Star at Newgrange

I spent a beautiful evening out at Knowth and Newgrange in the Boyne Valley after sunset this evening. It was cold, but clear, and the colours in the fading twilight were absolutely beautiful. The above photo shows something I have never captured before, and was delighted to get on camera. It shows the bright band of the Milky Way over Newgrange. It also shows, sitting just above Newgrange and about to set behind it, The Evening Star - Venus.

I had been in the Boyne Valley for over an hour after sunset, from around 4.30pm. Venus was easily visible in strong twilight and I got several photos of it with Newgrange. But just as I was about to drive away to go home, I stopped at this viewing location and could see that the Milky Way was visible. So I jumped out of the car (which was still running) and put my 8mm wide angle lens on the camera and quickly set up for a 25-second exposure. It was very cold out - just 2 degrees celcius - and my fingers were numb from all the standing around over the previous hour and a half.

However, this shot, taken at 5.53pm, was well worth the effort I think. I'd safely say that's the earliest time after sunset that I've ever taken a photo of the Milky Way. And I'm glad I did. I drove home with a big smile on my face. Five minutes later and Venus would have disappeared behind the ancient mound of Newgrange.

It's nice also to have captured a photo of the Milky Way above Newgrange. In ancient times, the Milky Way might have been known as Bealach na Bó Finne, the Way of the White Cow, and the goddess who was venerated in the valley and who gave her name to the Boyne River was Bóinn, the White Cow goddess. It's likely that the Milky Way was seen as a heavenly reflection of the Boyne.

This is a scene that, as the builders of Newgrange would have well known, will only be repeated once every eight years...

Newgrange: Monument to Immortality being reprinted

I have received good news from The Liffey Press. Newgrange: Monument to Immortality is currently being reprinted, following its recent selling out. The first edition was published in 2012 and is now sold out. The new print run should arrive at the distributor on 16th November, and so should be available in the shops shortly afterwards.

This is the second of my non-fiction books to sell out. Island of the Setting Sun - In Search of Ireland's Ancient Astronomers was first published in 2006 and sold out in 13 months. It was republished as a second edition in 2008 and has since sold out again, but regrettably is not being republished at this time. I would like to see Island being republished as I think it will continue to sell for years to come.

'Newgrange - Monument to Immortality' is out of print, but the good news is it's being reprinted for November

Newgrange Monument to Immortality.

Some very significant news (and opportunities hopefully) on the publications front. My book Newgrange: Monument to Immortality has sold out. This is very positive news and shows how popular this work has been as an alternative avenue into exploring Ireland's most precious ancient treasure. The even better news is that I've just spoken to The Liffey Press and they're going to do a second print run, which should hopefully be available some time in November.

This is the second time one of my books went out of print. Island of the Setting Sun (with co-author Richard Moore) sold out in just 12 months after its initial publication in 2006, and was revised and expanded and republished in early 2008. HOWEVER, Island of the Setting Sun also recently sold out (again), and in this case it is not being republished by The Liffey Press. So I will be seeking an alternative publisher as I believe this book will continue to sell for years to come.

On the fiction front, my novella Land of the Ever-Living Ones is almost out of print and although it is available for Amazon Kindle, I would like to have it reprinted in hard copy format. This simple story of a lovely dialogue between a young boy and a wise sean-draoi (old druid) set in ancient Ireland has proven very popular and has received some very positive reviews. Here's one from Amazon.com:

Having read Anthony's excellent non-fiction titles, I was enthusiastic about his foray into fiction. What a treasure! I smiled, laughed, thoughtfully let tears run down my cheeks and didn't want it to end! Sometimes I felt myself telling the story of the seandroi, others I was the young, rapt listener and throughout felt that this is how history is supposed to be conveyed. My wife and I rarely like to read the same genre but I had to share this with her and she loved it too! Anthony, please publish in hardcover so this wonderful gift can be passed on and on!

Anthony Murphy's books - non-fiction (left) and fiction (right).

Further to all this, my first full novel, The Cry of the Sebac, has not yet been published in hard copy format, although it is available on Amazon Kindle. I would LOVE to see this book in print and believe it has a very strong message for today's world from the myths and megaliths of ancient Ireland. Here's a brief summary of The Cry of the Sebac:

One boy can be more powerful than an army.

A boy meets a mysterious talking bird, a floating hawk who claims to have lived forever. Guided by the bird, he glimpses his own destiny. He alone must save mankind from rushing over the precipice to his doom. The boy will have to prevent an apocalypse. But how? The bird, who calls himself the Sebac Gaoth (Hawk on the Wind), takes him on an extraordinary journey through mind and space to meet the Tuatha Dé Danann, those who are foretold to come to the aid of man for a battle to save the world. In the process of revelation, the boy helps the Sebac to realise something of his own origins and destiny.

On top of all of the above, I am continuing research into another work of non-fiction, which will be based on some of the most ancient myths of Ireland, offering new insights and tracing the creation and origin myths of this ancient island. I'm hoping to make progress on this book during the coming winter, all going well.

Click on the video below so see footage from the launch of Land of the Ever-Living Ones in 2013:

Links:
Newgrange: Monument to Immortality - Amazon reviews
Land of the Ever-Living Ones: Amazon reviews
Island of the Setting Sun: Amazon reviews

Welcome to Fourknocks! - a quick tour of ancient megalithic monument in photographs and video

A wide-angle view of Fourknocks from the northeast. It was excavated and restored in the 1950s.

Fourknocks is a small megalithic passage-tomb on a ridge in southeastern County Meath, about 9 miles (14.7km) miles from Newgrange. The passage of Newgrange actually points towards Fourknocks, although neither site can be seen from the other due to intervening hills. There were two mounds excavated at Fourknocks by archaeologist P.J. Hartnett in the 1950s - this one, labelled Fourknocks I, and a nearby mound known as Fourknocks II. The latter was found to contain a cremation trench, where it is thought the remains of the deceased were cremated before being placed in Fourknocks I. This is a small selection of photos and a video from Fourknocks I, showing several of its features.

The short passage leading into a large, egg-shaped chamber with three recesses.

The entrance lintel stone has been placed on its side in the chamber for protection.

The western or right-hand recess. It is the largest recess and has a small plinth stone within.

A view towards the entrance, showing the lintel (left) and the "guardian" stone (right) illuminated.

Zig-zag carvings on a lintel above the interior of the passage. Their meaning is not known.

Concentric circles on another stone near the passageway. The stone is known only as Stone B.

Honouring the ancestors at Fourknocks.

A faded spiral on Stone B.

Lozenges and zig-zags on the lintel of the southern (end) recess.

Don't forget to watch this short video from inside Fouknocks. It gives a brief idea of the size of the monument and some of the features inside.

Explore Newgrange virtually with this fantastic 3D model

Do you live thousands of miles from Ireland? Yearn to see Newgrange up close but cannot afford the air fare? Fret not. Technology now enables you to explore it from afar....

Newgrange by Seán Doran on Sketchfab

 

This fantastic model, created by Seán Doran and shared on Sketchfab, is based on images of the famous Stone Age monument that were taken from a drone by Matthew Kelly. The model is easy to navigate. Use your mouse wheel to zoom in and out. Left-click and drag to move around the model. Right-click and drag to move the centre of the model.

Enjoy this opportunity to see Newgrange up close, without having to make the journey half way around the world!

Spend a few minutes at Newgrange enjoying the sights and sounds of evening in this beautiful video

This is a video of Newgrange in the evening time in summer. It's such a tranquil and beautiful place to spend time, as this video shows. Listen to the sounds of the birds and the animals and take yourself to this sacred spot overlooking the Boyne for a few minutes of bliss.

It is strongly advised that you watch this short video in full screen mode in high definition and with either good speakers or headphones. Enjoy!

'Above Below' - a documentary about Newgrange author Anthony Murphy and his fascination with the monuments

This is a segment from a half hour documentary about Newgrange Monument to Immortality author Anthony Murphy and his journey from being a newspaper journalist into writing books about the ancient monuments of the Boyne Valley.

The film was made by local film maker Martin O'Donoghue. In this segment, Anthony talks about his many visits to Newgrange and discusses some of his personal insights into this ancient wonder. He talks in particular about how he wanted to write a book devoted to Newgrange, having included the monument as part of a wider look at the ancient landscape in his first work, Island of the Setting Sun.

The project is a precursor to a much  larger, full-length documentary film on the subject, exploring the meaning of Newgrange to people today. Planning for that larger film has begun.

A screen shot from Above Below with Anthony Murphy.

Enjoy this short time lapse video of a beautiful summer dusk sky over Newgrange in the Boyne Valley

This is a short video made on Monday evening after sunset at Newgrange. It is a time lapse video, showing about six minutes of cloud movement compressed into about three. I hope you enjoy it. The sun has now passed its maximum northerly declination and so from here onward the days will be getting shorter again. However, for a couple of weeks there will still be a constant twilight glow on the northern horizon throughout the night. I love this time of year.

Dowth and the story of hunger - ancient monument built during a famine and almost destroyed during one too

I was at Dowth on the Summer Solstice, which was on Monday last. It was nice to be at Dowth on the longest day of the year, and quite fitting because of an ancient myth about the site. I was with a small group, talking about the mythology of the Tuatha Dé Danann, and the sun was beating down from its height at the very apex of its circuit through the zodiac. We could not see it, but at that moment the sun was being carried across the sky by the great constellation Orion.

Dowth at midnight tonight. Even with cloud cover, it's still bright enough to see. I added some kerb light!

There is a myth about how and why Dowth was constructed, contained in the Metrical Dindshenchas, the oldest versions of which are found in the 12th century Lebor na Nuachongbala (known as the Book of Leinster). As I sat there in the sunshine at Dowth, I wondered about the sudden darkness that is described in the Dindshenchas story about Dubthach/Dowth, the darkness that broke a powerful spell.

The king at the time, according to the story, was Bressal Bódibad (the second part of his name means "lacking in cattle", for reasons that will become obvious). He wished to build a "solid hill", in the likeness of the tower of Nimrod, "so that from it he might pass to heaven". It is said that "the men of all Erin came to make for him that hill" and that they came to do it all in one day.

The endless day of the Dowth myth might be Summer Solstice.

The king's sister cast a spell on the sun, so that "there should be no night but bright day till the work reached completion". Those of you familiar with my work will know that I think this is a reference to the Summer Solstice, when the daylight is pretty much continuous, and when the sun's rising and setting positions appear to halt on the horizon, i.e. the sun stands still. At this latitude, even in the middle of the night we get a constant twilight, giving enough light to enable us to see in the dark. This is obvious in the main photo above, taken tonight at midnight. Even with 90% cloud cover, it was still bright enough to see what I was doing without extra light.

The king's sister is not named in the surviving Dindshenchas verse about Dowth. However, as the work progresses, the King commits incest with her, and the spell is broken. Night falls suddenly. The men abandon the construction project. "Since darkness has fallen upon our work, and night has come on and the day is gone, let each depart to his place".

What's interesting about this grand project, which seems an extraneous project orchestrated by an egotistical and megalomaniacal king, is that the legend says it was built during the time of a great famine:

"In his time a murrain came upon the kine of Erin, until there was left in it but seven cows and a bull."

At the height of this famine, the king gathered all the men of Erin to this place to build him a tower so that he could reach heaven. Is this a description of slave labour? If there is any real substance to the myth as a record of actual historical events, it must be pointed out that surely the worst time to ask human beings to indulge in heavy physical work is when they are famished. However, that's what the story says. They built it during a murrain, with only eight cattle left on the whole island of Ireland to sustain its population. This aspect of the story is, we gather, allegorical. But it is interesting in light of a strange coincidence between myth and reality that has always been obvious to me but which I only came to realise the true significance of this past Summer Solstice a few days ago.

That coincidence is this - Dowth was said to have been built during a famine, and it was almost destroyed during one too.

Moving from myth into factual, recorded history, we skip forward in time to the 1840s AD. In the years 1847-48, R.H. Firth, at the behest of the Committee of Antiquities of the Royal Irish Academy, carried out a disastrous excavation of the Dowth monument which caused it considerable damage. A commentary in the Drogheda Conservative newspaper in 1856 describes it thus:

"...we find that beautiful tumulus literally torn to pieces".

The crater in Dowth left by the 1840s excavations.

Large amounts of cairn material were removed, and tossed over the sides, in an ill-fated attempt to find some treasure, or central chamber containing perhaps trinkets that might make men rich. But as I always say, the true treasure of Newgrange, Knowth and Dowth are not any material goods that might be found within them. Their true treasures are much, much deeper.

An even greater tragedy about the Firth excavation is the fact that this rich man's treasure hunt occurred during the Great Famine, when the failure of the potato crop due to blight caused death and starvation for hundreds of thousands.

"It is interesting to note that, in the middle of the Great Famine, during which a million Irish people died and another million emigrated, the esteemed gentlemen of the privileged class had nothing better to occupy their thoughts than an ill-conceived and unsuccessful 'treasure hunt' at Dowth, for which a special subscription had to be raised, while the population was suffering one of the worst calamities in Irish history". (Newgrange - Monument to Immortality, p.103, by this author)

Fascinatingly, there is perhaps a hint in the Dindshenchas myth about its future fate at the hands of Firth and his colleagues. Is this an example of the prescience of myth?

"From that day forth the hill remains
without addition to its height;
it shall not grow greater from this time onward
till the Doom of destruction and judgement".

A Brigid's Cross left at Dowth on the Summer Solstice.

Notwithstanding the obvious Christian intrusion into this verse, with its mention of judgement, the story suggests that no more would be added to Dowth's height. Could this be taken to suggest, perhaps, that something would in fact be taken from its height? Today, there is a large crater in the cairn (see photo above), and its height is much diminished as a result of this reckless "excavation" of the 19th century, if we could dare to call it an excavation. In essence, the myth's prophetical aspect has been substantiated through real events.

And the synchronism of events, mythical and real, leads us to consider the Dindshenchas verse as not mere poetry for amusement, but as a mytho-prescient work with far-reaching vision through the long and sometimes tortuous history of this island. It is not alone in that regard, and I am especially drawn to the Lebor Gabala - the "Book of Invasions" and how that presaged a series of real invasions, as if forecasting a dire series of raids before they ever happened. But that's for another day.

Tonight at Dowth, on St. John's Eve, I took some photos of the mound against the light of the midsummer sky. It doesn't last long, but I love the midnight twilight in the Boyne Valley.

North Cross, St. Mary's Abbey, Duleek, Co. Meath

Detail from the North Cross at St. Mary's Abbey in Duleek, Co. Meath. According to Peter Harbison, this is the smallest sandstone High Cross in Ireland. It dates from the 10th century.

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Almost 1.9 million sunsets since Newgrange was built

Almost one million, nine hundred thousand sunsets. If we take the date of 3150BC for the construction of Newgrange (which is the date favoured by archaeologists), then tonight's sunset in the Boyne Valley (pictured) would be the 1,886,632nd sunset since this great monument was built in the distant New Stone Age. Also pictured, directly under the setting sun, is a satellite mound known only as Mound B.

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An April rain shower approaches Newgrange

A downpour near Newgrange, Co Meath.

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Blocc and Bluigne standing stones at Tara

Blocc and Bluigne, the two ancient standing stones in the churchyard on the Hill of Tara. Some people say they are guardian stones. Others say that they are fertility stones. One ancient text describes the inauguration of Conaire Mór as High King of Ireland. While wearing a cloak that should normally have been too big for him, he had to steer a chariot harnessed to two unbroken horses between these magical stones. Though one could normally only slide a hand sideways between them, these druid-stones parted before the king's chariot, allowing him to pass over the Lia Fáil, which then screeched out against his axle, declaring him king. (From Ireland - An Oxford Archaeological Guide by Andy Halpin and Conor Newman)

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Mystery site - possible monument in heart of the Boyne Valley discovered by artist Richard Moore in 1999

In the summer of 1999, artist Richard Moore asked me if I would like to see a strange site that he had discovered in the heart of the Boyne Valley. It sounded intriguing. "What kind of site?" I asked. He said he didn't know, but that it was located in a place where it wouldn't be easily seen by archaeologists, and he said that as far as he could tell nobody knew about it but him.

The chance of an adventure into the Boyne Valley involving a mysterious unknown site, possibly an ancient monument, was indeed too tempting. So we agreed that the following weekend, we would go out there and I would bring my camera and he would bring his artist's sketch pad. The site is located on interesting terrain - a very steep forest-covered hillside that runs down to the Boyne river. It was difficult to access - even in dry weather. It can only be described as a semicircular man-made feature set into the side of the hill. There were stones forming a distinct semicircle that appeared to create a revetment. It is possible that the area within the semicircle has some sort of flagging stones on its floor - we certainly saw one large flat stone there, and there may have been others.

Richard Moore sketching the mystery site, which is covered by fallen trees. You can just see the Boyne through the trees.

It's all so long ago now that I can't remember a huge amount about it. Without expert knowledge, I can only speculate that it might have either been some sort of holy or sacred well (now dry) or that it might have been some sort of shrine. My opinion, for what it's worth, is that this is a relatively modern construction, but the archaeologists will confirm this one way or the other. One problem on the two occasions we visited was that the feature was partially covered by fallen trees, and apart from the semicircular stone wall, there was little else to be discerned.

We did, of course, report the find to a couple of archaeologists at the time. However, at the time of writing this blog it appears this possible monument is not on the Sites and Monuments Record (SMR). A major reason for that is undoubtedly the fact that the site is in a location that makes it very difficult to access - and it's hardly likely to have been noticed by many people over the years. In fact, on my first visit (we were there twice; on the second occasion I slipped and fell on the wet incline and wounded little more than my pride!), I remember thinking "how the hell did Richard find this place?"

It was located on private land, and as always, Richard had sought the permission of the landowner to access the land. How he ended up on the site of a steep and somewhat treacherous bank in a forest suggests that he has an intrepid spirit that urges him to go beyond the call of normal duty in the search of new things to paint. Below are some more photos of the site:

The site viewed from above.

Richard Moore points to a stone with a stick to add a sense of scale to the site.

A large flat stone which might have been some sort of flag stone on the floor of the feature.

Another view of the site showing how partial subsidence has concealed it.