Another Barrington, Richard

Courtesy:
F Nugent & Barrington family

 Richard Manliffe Barrington was half-brother to Charles, and was the only son of their father's second wife (Huldah Strangman). Born in 1849 at Fassaroe, Barrington was a delicate youngster, with a keen interest in natural science. He was educated mainly at home, with the exception of one year at a day-school in Bray. He entered TCD (1866), graduating with honours (1870) in experimental and natural science.

 In 1875 he was called to the bar, but soon found the life of a land valuer and farmer more to his liking. After the death of his father (1877) he became more involved with the management of the farm at Fassaroe. 

Growing up, he spent many weeks every summer on the islands, mountains and lakes of the south and west of Ireland gathering notes on plants and birds. Along with another Trinity educated mountaineer, Henry Chichester Hart, he contributed to Alexander Goodman More's 1872 publication, Cybele Hibernica.

On a visit to London in that year (1872) he attended a lecture in the Royal Institution given by John Tyndall and on his return went on a hillwalking holiday in Killarney where they went to the Gap of Dunloe, climbed Carrantuohill (with a local guide) and Mangerton, got a little lost in the fog on Mount Brandon, climbed Eagle Mountain and hiked around the area before returning to Dublin by train.

1876 saw his first Alpine sojourn, when he repeated his half-brother's ascent of the Eiger and it was by his encouragement that Charles wrote an account for the Alpine Club of his own ascent, confirming that it was, in fact, the first ascent of that summit.

His interest in botany and ornithology continued and he visited the western islands of Ireland and Scotland, Lough Erne and Ben Bulben, and visited Iceland in 1881, hiking extensively there and climbing Mt Hekla. Reports on the flora and fauna of such places were written and many published.  On one such visit (in 1883) to the Outer Hebrides he undertook what became an 'epic' climb on one of the sea stacks (Stack na Biorrach) and published an account in the Alpine Journal (May 1913. No 200).

Stack na Biorrach

  He wanted to compare the climbing abilities of the locals (who climbed to collect eggs and fowl) to that of the Alpine guides. This was soon after he had completed a spectacular season in the Alps (1882) when   the Schreckhorn, Finsteraarhorn, Eggishorn, Jungfrau and Matterhorn were climbed     -         a total ascent of at least 84,500 feet in ten days.

Henry Swanzy was a clergyman friend and together they attended the annual meeting of the British Association in Manitoba, Canada in 1884.  Afterwards they continued westwards through the Selkirk and Rocky Mountains on a gruelling journey through largely unexplored territory to reach the west coast, returning via Portland, Oregon and Chicago.  Swanzy's report of the mountains traversed was an influencing factor in the later explorations of his cousin William Spottswood Green.

It was Green who was his proposer for Alpine Club membership in 1886 and in 1889 he returned to the Alps with H.C Hart, climbing the Weisshorn and Dent Blanche.  This seems to have been his last Alpine season.  He died in 1915 leaving his natural history collection to the Science and Art Museum, Kildare St., Dublin.

Biorrach 
Marc Calhoun

See  here for details of his life;

and In Search of Peaks, Passes and Glaciers, by Frank Nugent for more details of his Alpine career.

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The Golden Age of Alpinism - Ireland's contribution

 In Search of PEAKS, PASSES & GLACIERS is Frank Nugent's account of the Irish Alpine Pioneers who made a significant contribution to Alpinism during its Golden Age and the following fifty years.

The Golden Age of Alpinism is generally agreed to have begun with Alfred Wills' ascent of the Wetterhorn in 1854 that was the beginning of a sustained period of mountain climbing in the Alps that made fashionable the idea of mountaineering as a sporting activity.  Something of an austere figure, Wills was a judge of the High Court of England and Wales; an Irish connection was that it was he who passed judgement on Oscar Wilde.

John Ball

One of Wills' close friends and climbing companions was John Ball and he  '...was a man whose work in the Alps may...be characterised as that of the chief pioneer of mountain exploration, whether in its scientific, its practical or its literary aspects'. (WAB Coolidge, Ball's Obit.)

Some background:

John Ball, born in Dublin on 20 Aug 1818, a Roman Catholic, he was descended from a Cromwellian officer (Jonathan Ball) and was the son of Nicholas Ball, a barrister, a supporter of Catholic Emancipation and Daniel O'Connell, MP for Clonmel and a judge of the Court of Common Pleas. Nicholas's eldest sister Cecilia Ball (1784–1854) was superior of the Ursuline convent in Cork; his second sister Anna Maria Ball was a noted philanthropist; and his youngest sister Mary Teresa (Frances) Ball  introduced the Loreto order to Ireland. (D I B).

A precocious youngster, his first view of the Alps was at age nine and he was smitten.  His education took him to he Jesuit college at Oscott and later to Christ's College, Cambridge, where he studied under a number of eminent scientists (Airy, Henslow, Sedgwick) but his religion prevented him taking a degree.

Peaks, Passes & Glaciers

Details of his Alpine career are recorded in many places. He visited the Alps almost every year from the mid 1840s until his death.  He made the first ascent of  Monte Pelmo.  He crossed the main Alpine chain 48 times by 32 different passes, and another 100 passes on lateral ridges.

He was chosen as first president of the Alpine Club, instituted and edited its annual Peaks, Passes and Glaciers in 1859, the forerunner of the Alpine Journal; Ball's Alpine Guides,  published in three volumes ((1863-8), became, famously,  his most influential work.

During the 'Great Famine' in Ireland he was appointed an assistant poor law commissioner (1846–7), an experience that led him to write a tract, What is to be done for Ireland? (1847). His health broke down from overwork and he resigned, but returned as second commissioner (1849–51).   An unsuccessful parliamentary candidate for Sligo borough in July 1848, he was elected liberal MP for Carlow county (1852–7), advocating church disestablishment and land reform...appointed .. under-secretary for the colonies (1855–7). He used the position to promote his scientific interests, notably the Palliser Expedition (1857) which discovered several possible rail routes across Canada.  After failing to be elected for Sligo county in April 1857, he stood for Limerick city at a by-election in February 1858, ... he was narrowly defeated... disillusioned him with politics .... to devote himself to science and travel, usually spending part of his summers in Ireland (he had a house at 85 St Stephen's Green, Dublin) and his winters in Europe or North Africa.

As Poor Law Commissioner he had an opportunity to visit many parts of this country to do some hiking. It was in about 1846, when he was visiting the Dingle Peninsula, that he noted features that were attributable to the action of glaciers.  Two years later he had an opportunity to examine the area more closely and reported signs of glaciation around Lough Doon, near Connor Pass, and that he walked along the moraine that extends down to the lower Lough Beirne.  He discussed the glacial features around Lough Cruite under Brandon Peak and the former existence of a small glacier on the NE side of Purple Mountain, where its moraine '...offers to the pedestrian the only path wherein his foot does not sink in the spongy masses of sphagnum...'  All this about ten years before the formation of the Alpine Club  [(See Journal of the Geological Society of Ireland IV for his report (1848-50)] and this shows that he undertook some mountain activities in his own country.

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Others to follow.:

John Tyndall

Anthony Adams Reilly

Climbing for Pleasure in Ireland

 Poets such as Brian Merriman or Mary Tighe may have mentioned their enjoyment of Irish mountains in their writing but it seems that the earliest account of climbing or hiking in the Irish mountains was published in 1849. 

A Waterford man, a member of the prominent Mackesy family, wrote about 'The Comeragh Mountains, their lakes and legends'.   This was an account of a multi-day hike/climb in the Comeraghs in which he describes his route, the terrain and the various lakes and the coums (cwms) and the folklore and legends attached to them.

A brief extract gives a flavour of the account:

Coumshingaun - Winter

We have reached the foot of the mountain under Coumshingaun ; high above, you see a dark, circular, hollow - that is our goal - the Coum, in which lies the lake, and it seems to you much nearer now than you will find it to be in reality. 

Let us ascend. Aye, it is very steep, and the day is bright and hot ; but take it quietly—you have only a two-mile walk before you. For a part of the way the grass is pleasant, and we can go straight onwards. But ever as we climb, the heath and ling become tougher and taller, the grass thinner, the stones more numerous, the dried-up channels of the winter floods more deep and frequent ; so that we can no longer hold a direct course, but must deviate into many a zig-zag; and still, as we surmount each swelling knoll, the dark Coum above seems to recede, and the way to lengthen before us. 

Now the ground shelves downwards ; we descend amid coarse herbage, heath, and stones, and now we are in the actual Coum, this deep, stern, and solitary hollow! and there lies the lake, that dark, oval tarn, embosomed in cliffs; but such cliffs! so steep, so gigantic, so magnificent—could we ever attempt to describe them!.......

Mahon Falls

But though Crotty might have had his out-offices here for his live stock, yet for his own proper residence he honoured with his preference a cavern near a lake, called after him," Crotty's Lake," about a mile north from this place. ......

And now the summary of what we have seen is, that of all the lakes and hollows, Coumshingaun is the grandest, Coumfea the mildest, Stillogue More the loveliest, Coumgorra the most savage. The mountains are seen to most advantage when the heath is in full bloom, and after a continuance of dry weather: late in the year they look bare, sombre, and dreary; and after rain the deep moss is so soaked, that you feel as if treading on supersaturated sponges; besides, the frequent mists, the treacherous bogs, and suddenly-swelling torrents, render the excursion dangerous after the commencement of autumn.

Crotty's Lake

 But if advantage be taken of bright, warm days, late in August, or early in September, no real lover of nature will return disappointed from a ramble in the Commeragh Mountains.

Iska Solas

A number of things are to be noted in the account; 

first of all the date of publication - 1849;

and also the writer is addressing an audience  of like minded people who apparently are accustomed to such activity.

(Of course the images were not part of the original article).

Mary Burtchaell, a resident of Graiguenamanagh, kept a diary in which she recorded a number of walks and hikes including, on two occasions, a climb of Brandon Hill. (16th Aug 1845 & 9th Sep 1850.)  Even if this is of no great mountaineering significance it does indicate that such people were enjoying these activities at this time. (NLI Ms 7800-11).

John Palliser, a landlord whose property included large swathes of the Comeragh Mountains is known to have hunted and hiked in those hills and he plays a greater role in this story - more to follow.

Are there similar accounts of such activities from other parts of the country?

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The festival of Lughnasa

 The ascent of mountains in late July was central to the ancient rituals associated with the Festival of Lughnasa.  Máire Mac Neill studied almost 200 sites believed to be associated with that event, including Croagh Patrick, in an attempt to build up a picture of what used to happen in pre-Christian times.

    It may have had its origin in a mythological struggle between the gods Crom Dubh and Lugh for possession of the harvest.  The human customs that followed ranged from the collection of bilberries to the sacrifice of a bull and some of these continued into relatively modern times.  O' Neill quotes an example from Kilkenny in 1942 where the young men of a district climbed a hill (Brandon Hill?) to collect the fraughans that were then presented to young women to make 'Fraughan Cake' after which they danced at the Bonfire into the early hours.

Fraughans

Fraughan bush.

In Kerry, the slopes of  The Paps was the place that huge crowds gathered to celebrate Lughnasa and pick the wild fruits. In Ulster crowds climbed the steep slopes of Sliabh Croob to the Twelve Cairns on 'blaeberry Sunday' and Tobar na Sul on Sliabh Snaght in Inishowen was where the festival was celebrated on 'Heatherberry Sunday'.

There were similar celebrations on high places in many other parts of the country: Blackstairs (Caher Roe's Den), Slieve Blooms (Ard Eireann, Ridge of Capard), Tory Hill, Slieve Donard, Slieve Snaght and many others.  As Máire MacNeill says 'to know that every year it had been the custom of our ancesters to assemble on these hills in festivity and high spirits...is to  understand better Irish history, our passion for the wide land, for place-lore...'

It is clear that this was another reason for people to go into the mountains and uplands - an activity that continued well into the 20th C.  in modern times such festivals may have faded away but the enjoyment of the uplands and mountains remains, as indicated by the level of participation in hiking and hillwalking.

See: Picking Bilberries, Fraocháins and Whorts in Ireland, by Michael J. Conry for a definitive account of this activity.

Thanks also to: Frank McNally, Irish Times, July26 2019.

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Mountains in prehistory

                          

       

    

Summit cairn on Slievenamon.

    In many cultures the high places (mountain tops) were venerated places. In some they were regarded with awe as locations where the gods resided. It may have been felt that such sites were closer to God and were used as places of initiation, burial or ceremonial locations. In Tibet ancient cultures worshipped the mountains as manifestations of warrior gods - Shivling. There are sacred mountains in Africa - the Mountain of God (Ol Doinyo Lengai) in Tanzania, sacred to the Maasai people. In North America the Devil's Tower of Wyoming has been sacred to the native peoples since Neolithic times. In Greek mythology the foremost deities of the Greek pantheon were believed to have lived on the summit of Mount Olympus.

  In prehistoric Ireland, whatever the beliefs about the mountain summits, they were certainly held in some esteem by the people. There is hardly a significant hill summit that does not have a rock cairn, many of which have been shown to be ancient burial sites. They were also places of pilgrimage where some form of ritual was carried out. The prime example is Croagh Patrick in Co Mayo. This was a place of pilgrimage well before the Christian era and it's thought that the modern track to the summit is an archaeological artifact itself. Three summit mounds are recognised as being of ancient pre-Christian origin. 

  No one can tell what rituals took place there but one possibility is that they were 'Sun' related. There are numerous locations where topographical features align with sunrise or sunset on particularly significant times of the year. The most renowned might be Newgrange in Co Meath but there are numbers of others, some being on mountain summits.

Solstice sunrise from 'Ritual Site' near summit of Brandon Hill in Co Kilkenny, 

looking towards Mt Leinster.

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Some links to Sun phenomena:

Croagh Patrick  ;   Newgrange