Thursday, 24 January 2019

hoarding lines of programming scripts and code and files and notes and . . .

In which I realise I hoard lines of scripts, lines of code and older scripts/code files, notes, logfiles, . . . .

I don't agree that hoarding is bad though it seems to be very unfashionable now :-7
Or rather is fashionable to be very minimalist and throw everything out.
"Does it give you joy?" Yes actually! :-P

Me today:

# This script is kept as mechanism for running things once-off as root might be useful,
# . . . and because I have a compulsion to hoard stuff.
#  Hoarding like a pirate of course, not like a mad person!

Pretty shiny treasures are hoarded of course, not just any old junk.

I do think a big pile of old logfiles and notes . . .,
 and useful comments in code,
 and useful code snippets,
 and logfiles and .pcap files
 are useful for maintaining and debugging bigish complex messy systems.

Need to manage it and organise the hoard.

So notes and snippets are converted to shared notes/helpfiles.

It is nice having a big yard full of stuff to enable random art/other projects.

Saturday, 19 January 2019

lunar eclipse = blood moon, max eclipse Ireland 5am monday morning jan 21

Full lunar eclipse = blood moon this week visible if sky clear. Irish time 4:40am to 5:42am moon fully in umbra (darkest part of shadow). Weather might be ok to see it clear dry freezy frosty cold Sunday night some clouds monday morning.

Ireland(Dublin) eclipse time morning of Monday January 21 = monday morning from 2:36 am entering penumbra, 3:33am entering umbra, 4:40am to 5:42am fully in umbra, 6:50am exiting umbra, 7:47 eclipse ends with moon out of penumbra.

What will the weather be like?
Hard to tell, but might be ok:
Sunday night cold, frosty! dry, clear, Monday am some clouds.

There is a cool animated thingabujim on that shows when the moon enters each phase of eclipse for any part of world:

Where the eclipse is visible on earth early morning of monday Jan 21 for ireland/europe into evening tuesday Jan 22 for America.

The umbra is about 3 moon diameters in width. But the moon can swing across 5 degrees and can pass up to 10 moon diameters above or below the umbra. So we do not always get a lunar eclipse when the moon is full.

Lunar eclipses always correspond with full moons when the sun, the earth and the moon are directly lined up. Why?
The moon takes about 28 days to do a full circle around the earth. When it is a new moon it is closer to the sun than us so the side we see is in full shadow. As it moves until it is the same distance from the sun as earth over 7 days we start to see a part of the moon illuminated by the sun, over the next 7 days it becomes full. The moon rotates about the earth at a jaunty angle of about 5 degrees or ?20 moon diameters relative to the path the earth takes around the sun. So mostly when the moon is full it doesn't pass through the shadow cast by the Earth. But every so often it does dip into or pass through the shadow and this is can be seen by us.

Why is moon dark blood red not black when in shadow? Because sunlight through earth's atmosphere is refracted(and blue wavelenghts scattered) so the umbra shadow the earth casts has this darker more red-ish light.

Good explanation and diagrams:


Day and night sides of Earth at greatest eclipse (January 21 at 05:12 Universal Time). The shadow line at left represents sunset January 20 and the shadow line at right depicts sunrise January 21, 2019. Image via the U.S. Naval Observatory.

5am UTC == 5am GMT/Irish time

Jupiter = Zeus-pater = gods' father, english language days of week and month names etymology

god is from deus/dios and deus is from Zeus day/sky. Jupiter is Zeus-pater = gods' father. (So I guess Saturn is the grandad! :) ).

Love how miscellaneous the naming of the days and months is! :) A facebook comment thread with computer programmers not surprised how messy the naming scheme got! E.g. november, the ninth month is now the 11th month, mix of old gods and roman emperors and numbers in the day and month names.

I found the Zeus-pater = Jupiter recently in the cartoon history of the universe II by Larry Gonick.

TLDrR; summary from Dave Neary on the facebooks "Sun day, Moon day, Tiwe's Day (also, in latin languages, Mars's day), Wodin's Day (Mercury's Day in Latin languages), Thor's Day (Jupiter's Day), Freia's Day (Venus's Day), Saturn's Day; Janus's month, purification month, Mars's month, April's month (origin uncertain?), Maia's month, Juno's month, Julius's month, Augustus's month, the seventh month, the eight month, the ninth month, the tenth month. Pretty varied bunch."
Janus is Roman god of beginnings. Februa is a purification feast.
Octavius ?

"Calendar - from Middle English calender, Latin calendarium (account book). The Romans called the first day of each month Kalendae, or calends. Debts were due on this day, so books to track payments were called calendarium from which we get our modern day calendar."

Calendar Name Origins - Names of Months

January - ME Januari(us), OE Januarius, translation of Latin Januarius, named after JANUS, god of beginnings.
 - ME OE Februarius from Latin Februarius, named for Februa, the feast of purification.
March - ME March(e), from Latin Martius, (month of) Mars.
April - ME Averil, OF Avril, Latin Aprilis mensis (month). The name may derive from the Greek goddess of love, Aphrodite.
May - ME OE Maius, Latin Maius mensis (month), from the Greek Maia, goddess of spring (growth).
June - ME Jun(e), OE Iunius, from Latin mensis Junius, named after the goddess Juno, Queen of the gods.

July - ME Julie, OE Julius, from Latin Julius (Caesar) after whom it was named in 44 BC. The original name was quintilis, fifth month in the early Roman calendar.
August - ME OE Agustus from Latin Augustus (Caesar) 8 BC. The original name was sextilis, sixth month in the early Roman calendar.
 - ME Septembre from Latin September, seventh month in the early Roman calendar
October - ME OE from Latin October, eighth month in the early Roman calendar
November - ME OE from Latin November, ninth month of the early Roman calendar, from novem NINE
December - ME Decembre from OF and Latin December, tenth month of the early Roman calendar (decem TEN + membri from mens MONTH + ri suffix).
ME = Middle English
OE = Old English
OF = Old French
OHG = Old High German

This has more good info: (text below from here)

Why 7 days a week? The Babylonians again :)

(Babylonians with segsagecimal 60 based counting systems, 360 degrees in a circle, 60 seconds in a minute, 60 minutes in hour, 12*2=24 hours in day)

The seven-day week originates from the calendar of the Babylonians, which in turn is based on a Sumerian calendar dated to 21st-century B.C. Seven days corresponds to the time it takes for a moon to transition between each phase: full, waning half, new and waxing half. Because the moon cycle is 29.53 days long, the Babylonians would insert one or two days into the final week of each month.
Jewish tradition also observes a seven-day week. The book of Genesis (and hence the seven-day account of creation) was likely written around 500 B.C. during the Jewish exile to Babylon. Assyriologists such as Friedrich Delitzsch and Marcello Craveri have suggested that the Jews inherited the cycle of seven days from the Babylonian calendar.
The Romans also inherited this system from Babylonian tradition, though they didn’t begin using it until the instatement of the Julian Calendar in the first-century B.C. Up until this point the Romans had used the “nundinal cycle,” a system they inherited from the Etruscans. This was a market cycle of eight days labeled A-H. On market day, country folk would come to the city and city dwellers would buy eight days' worth of groceries. By the time the seven-day week was officially adopted by Constantine in A.D. 321, the nundinal cycle had fallen out of use.
The Romans named the days of the week after their gods and corresponded to the five known planets plus the sun and moon (which the Romans also considered planets). To this day, all Romance languages (most familiarly Spanish, French, and Italian) still bear the mark of Roman day names, the exception being Sunday, which now translates to “Lord’s Day” and Saturday, which translates to "Sabbath."
MondayMoonDies Lunaeluneslundilunedi
TuesdayMarsDies Martismartesmardimartedi
WednesdayMercuryDies Mercuriimiércolesmercredimercoledì
ThursdayJupiterDies Jovisjuevesjeudigiovedi
FridayVenusDies Venerisviernesvendredivenerdì
SaturdaySaturnDies Saturnisábadosamedisabato
SundaySunDies Solisdomingodimanchedomenica

Germanic adaptations

The English words for each day bear remnants of Roman tradition, but they have been filtered through centuries of Germanic and Norse mythos. The Germanic people adapted the Roman system by identifying Roman gods with their own deities.
Sunday comes from Old English “Sunnandæg," which is derived from a Germanic interpretation of the Latin dies solis, "sun's day." Germanic and Norse mythology personify the sun as a goddess named Sunna or Sól.
Monday likewise comes from Old English “Mōnandæg,” named after Máni, the Norse personification of the moon (and Sól's brother).
Tuesday comes from Old English “Tīwesdæg,” after Tiw, or Tyr, a one-handed Norse god of dueling. He is equated with Mars, the Roman war god.
Wednesday is "Wōden's day." Wōden, or Odin, was the ruler of the Norse gods' realm and associated with wisdom, magic, victory and death. The Romans connected Wōden to Mercury because they were both guides of souls after death. “Wednesday” comes from Old English “Wōdnesdæg.”
Thursday, "Thor's day," gets its English name after the hammer-wielding Norse god of thunder, strength and protection. The Roman god Jupiter, as well as being the king of gods, was the god of the sky and thunder. “Thursday” comes from Old English “Þūnresdæg.”
Friday is named after the wife of Odin. Some scholars say her name was Frigg; others say it was Freya; other scholars say Frigg and Freya were two separate goddesses. Whatever her name, she was often associated with Venus, the Roman goddess of love, beauty and fertility. “Friday” comes from Old English “Frīgedæg.”
As for Saturday, Germanic and Norse traditions didn’t assign any of their gods to this day of the week. They retained the Roman name instead. The English word “Saturday” comes from the Anglo-Saxon word “Sæturnesdæg,” which translates to “Saturn’s day.”

Friday, 11 January 2019

mobiles, screen time, scout code of conduct resources

Dig out these:

 cubs_code of conduct2010.pdf​​
 SDGs_Youth_Resource _Pack.pdf​​

Mobile phones are a bit aof a pain to manage @ scout meetings/activities . . . 
 but . . humm . .
"Books liberated me from a narrow world when I was young. Phones and laptops do the same job today"
He makes a good point.
He compares phone use nowadays with reading years ago.
He had disapproval from his parents when he was a kid due to his reading.
I loved reading and downtime too as a kid in the 80s,90s ireland.
I guess too much of anything is not good in a way but loads of downtime is a good thing to have.
We are very wealthy with opportunities, some of us, so we can afford to reduce screen time and add in other actiuvities. But if you do not have external opportunities screen time might be as close as you can get to escape . . . that said . . . it depends what actiovities are done on the phone.
take a break from social media
follow real people
Social media profile is like window dressing.
If you have no true content behind it then what's the point you won't be successful.
You need to work on core skills, art, something real first then create something rare and of worth then build profile around it.  Be like the Mona Lisa,  "To drive home his point, Godin points to the Mona Lisa:"
“The Mona Lisa has a huge social media presence. Her picture is everywhere. But she doesn’t tweet. She’s big on social media because she’s an icon, but she’s not an icon because she’s big on social media.”

Resource on Troop Code of Conduct, from Scouting Ireland scout team:

Code of Conduct
A code of conduct is a simple guide to how you would
like your patrols and troop to run. It is a short easily
understood list which all scouts contribute to making.
Here are some points to consider when your making
out our Code of Conduct:
• It should be a general set of ideas, rather than a long
very detailed list. It is more important to agree on
principles rather than making up rules.
• It should be a list of positive and affirmative
• The Code should be based on the Scout Promise and
Law, as these are the main values of Scouting
• Every scout should contribute to the Code. Discuss
the Code in your patrols, then the PLs’ Council can
come with a draft code which the Patrols review and
decide on.• Every scout should receive a copy and should agree
to follow the Code. Also, a copy should be taken
home by each scout so their family understands it
as well.
• The PLs and Scouters should agree a system for
what happens if there are repeated breaches of the
Code by a scout or scouts.
• A new code should be made every year.
Sample points for a Code of Conduct:
• Scouts are respectful of themselves and others
• Everyone will try their best
• Scouts help each other
• Every Scout has a role in their Patrol
• The troop welcomes all members and treats them
• It is important for each Scout to attended and get
involved in meetings and activities
• All areas and places are left clean and tidy after use

Tuesday, 8 January 2019

Dublin Mountains Partnership strategy meeting mountain leisure users and local residents/farmers/foresters etc together

Very interesting at the Dublin Mountains Pertnership meeting for 5 year strategy this Tuesday;
There were local people from Kilakee and farmers.
And there were Mountaineering Ireland members, Orienteering people, Mountain biking people, regular family people who go hiking etc, myself a bit of all those and a Scout.
And someone from Coilte, someone interested in heritage sites, . ..  and more.

And one cool part of the meeting was the amenities facilities leisure users and providers were talking with local farmers and residents and gained understanding of where each side were coming from.

I don't think that was intended overtly but it happened and was good.

DMP Strategic Review Consultation Opportunity

Louise Browne Associates has been commissioned by the Dublin Mountains Partnership to review its strategy and develop a new strategic plan for the next five years. The Dublin Mountains Partnership, which was set up in 2008, comprises Coillte, Dublin City Council, Dun Laoghaire Rathdown County Council, South Dublin County Council, National Parks and Wildlife Service, the Dublin Mountains Initiative - an umbrella group representing the recreation users of the Dublin Mountains - and, more recently, Fáilte Ireland. The aim of the Partnership is to take an integrated and sustainable approach to improving the recreational experience of users of the Dublin Mountains whilst taking the needs of those who work and live in this area of significant scenic and high conservation value into account.
As Louise Browne Associates are very keen to get views on how the Dublin Mountains are used, enjoyed and managed, anyone with an interest in recreation in the Dublin Mountains is invited to attend a workshop which will be facilitated by Louise Browne. The workshop will take place at 7pm on Tuesday 8th January 2019 in the Larch Hill Scout Centre. The workshop has been arranged by Mountaineering Ireland and the Dublin Mountains Initiative.
If you'd like to be involved, please confirm your attendance to or call her on 0044 7411081000.
We look forward to seeing you there.…/new-larch-hill-house-and-confer…/
[posted on 04.01.19]

Relevant for conflict/resolving/working out differences . . .
Use in Scout Walking Debate or environmental/communication activity sometime . . .
"To take on climate change, we need to change our vocabulary"
"When we talk about saving the planet, we employ the narrative of war."
- same with cars vs bikes . . .

also "In the search for an opponent, climate activists have landed on several suspects: climate deniers. Reluctant politicians. Capitalism. The blame points in every direction."oops. the enemy is . . everybody, everything we do.

"the key is not to avoid conflict, but to complicate it." - not complicate it, but actually remove the false simplifications and make the people face up to the issue that it is more complicated.

"Ripley pointed to a study hatched at the Difficult Conversations Laboratory at Columbia University, where researchers sat down people who disagreed with each other in a windowless room, then recorded their uncomfortable exchanges. Participants with opposing views on abortion, gun control, or other hot-button issues were paired together and asked to write a joint statement on the subject in 20 minutes."

"Hundreds of other studies have shown that the best way to get people to stop demonizing each other is to introduce them to the actual human beings they disagree with."

Wow, so citizens assembly For The Win! again.

Friday, 4 January 2019

Megaliths and holy wells to look out for . . .

Nice. interesting.

Megalithomania is good:

This one has not many but does have some that are not on Megalithomania.

My list . . . sites near Ashgrove and in Dublin . . .

St Anne's Holy Well near Near Bohernabreena reservoir.'00.6%22N+6%C2%B020'56.7%22W/@53.2340235,-6.3483881,17z/data=!4m5!3m4!1s0x0:0x0!8m2!3d53.2334889!4d-6.3490694

It is also worth making the effort for as the site is very unspoilt. The well lies beneath the roots of a large ash tree and is almost invisible until you are right by it. Look for the small caged figurine of St. Anne and a worn sign on the tree trunk.

Underneath the tree the well is protected by an arched stone-built roof. I was expecting to see a rag-tree over the well, but there are no offerings. A mug hangs on a bush next to the well so that you can 'atek the waters', but I don't know what properties they may have.

The tree and well are situated in the NW corner of a very boggy, undulating field on a west facing slope.'s%20Well,%20Dublin.html
Oldcourt, Tallaght
"What a strange place. A very well tended spot that is obviously still attended. Above the well and possible (very worn) bullaun is a life sized statue (presumably of St. Colmcille)."

"The well is signposted and a good path leads to it. From the sign it would appear that patterns may still be held here on June 9th each year. In the field next to the well, just 75m away is a modern cross, but the significance of this is not mentioned anywhere."'s+Well/@53.2685971,-6.3220587,17z/data=!4m5!3m4!1s0x48670bf35f1c8a29:0x8a79ea03d058d9d0!8m2!3d53.2679513!4d-6.3273592?authuser=1

just over from Rockbrook
In Larch Hill, the dolmen, ice-house and . . to the south east on farm in fields a ring-fort outside grounds of Larch Hill. And Patrick's well towards Tibradden.

Class: Megalithic tomb - portal tomb
Scheduled for inclusion in the next revision of the RMP: Yes
Description: Situated on the grounds of Larch Hill on gently sloping pasture near the valley bottom W of Kilmashogue Mountain. A megalithic tomb in a collapsed condition with a ruined chamber facing uphill to the E. One of the portal stones, almost square in section, still stands (H 2.5m). The collapsed roofstone covers the chamber (L 3.8m; Wth 2.65m; D 0.7m). There are a number of large collapsed stones lying close to these structural stones. Borlase (1897, 2, 394-5) describes a circle of stones which is not apparent today (Turner 1983, 6-7; Anon.1914, 225-6; Price 1940, 124).

Date: 1844 - 1909
Original Use: icehouse

Class: Ringfort - cashel
Scheduled for inclusion in the next revision of the RMP: Yes
Description: Located on a steep W-facing slope on ground that falls away to a stream. The site comprises a horseshoe-shaped enclosure (int. diam.24m) which opens onto the E. The enclosing wall is formed by an inner and outer line of large stones retaining a rubble core (Wth 2-2.5m; H 0.9m). Entered through a gap in the NNW which may be an original feature.'52.3%22N+6%C2%B016'32.0%22W/@53.247866,-6.2760922,168m/data=!3m1!1e3!4m22!1m15!4m14!1m4!2m2!1d-6.247396!2d53.3438965!4e1!1m3!2m2!1d-6.2755663!2d53.2478888!1m3!2m2!1d-6.2755797!2d53.2478696!3e2!3m5!1s0x0:0x0!7e2!8m2!3d53.2478664!4d-6.2755449?authuser=1
Looks like it is mostly cleared, can see it on satellite.'s+Well/@53.2502769,-6.2848632,1342m/data=!3m1!1e3!4m9!1m3!11m2!2s1gC5wYRxsXjl2SpFx2PdYhXGMm7A!3e2!3m4!1s0x48670a6a13749ed1:0x2b1f311e25dc557e!8m2!3d53.2461276!4d-6.2790754?authuser=1

CRUAGH cemetary - watchtower, font and a disappeared inscribed stone
Class: Watchtower
Townland: CRUAGH
Scheduled for inclusion in the next revision of the RMP: Yes
Description: Situated in a graveyard (DU025-003005-) on a steep grass-covered knoll, off the Pine Forest Road. A watchtower comprised of a short cylindrical tower (DU025:003003-) (ext diam 3.2m). This rises to two storeys with a parapet level marked by an offset. It is built of roughly coursed granite masonry. There is a lintelled doorway (blocked) in the N. The interior is lit by narrow, square-headed opes.
Within the graveyard are the remains of the church (DU023-003001-) and of the remains of a roughly square granite trough (DU025:003002-). In the 19th century a Rathdown type graveslab (DU025:003004-) showing concentric circles, was discovered here but it has since disappeared (O'Reilly 1901, 184-155; Crawford 1913, 167; OhEalidhe 1957, 86).

Rockbrook Mill - Reg. No. 11221009
Date: 1810 - 1830
Original Use: mill (water)

The Mews Building - Reg. No. 11221008
Date: 1750 - 1780
Original Use: stables

Rockbrook Park School - Reg. No. 11221007
Date: 1760 - 1780
Original Use: country house

Tigh Ban - Reg. No. 11221010
Date: 1800 - 1820
Original Use: house

Doherty's - Reg. No. 11221022
Date: 1830 - 1860
Original Use: public house
In Use as: public house
WAYHEYYYY and the pub, the merry ploughboy ! Historical!
 google street view


At Taylorsgrange by Marlay park the South-East corner.
Class: Ritual site - holy well
Scheduled for inclusion in the next revision of the RMP: Yes
Description: This enclosed spring well is located on a N facing slope in the grounds of St. Columba's College. A beehive-shaped structure of stone with a brick faced addition covers the well. Access to the well is blocked and the water is pumped to an outside trough (Healy 1975, 1-19).
"It now sits in the middle of a play area on a very new housing estate."
Class: Megalithic tomb - portal tomb
Scheduled for inclusion in the next revision of the RMP: Yes
Description: Located in gently sloping pasture, W of the River Dargle. Three tall granite orthostats survive forming three sides of a chamber which opens to the SSE (H 2.7m; Wth 2.35m; D 2.3m). The E portal-stone leans on the doorstone. A fourth stone had been broken up c. 1876 (Ó Nualláin 1983, 82, 96; Borlase 1897, 2, 393-4). Excavations undertaken between 1984 and 1987 revealed an oval-shaped cairn and concentrations of charcoal and cremated bone associated with the orthostats. A secondary pit burial in the cairn contained an inverted Food Vessel accompanying a cremation (DU022-033002-). N of the orthostats were a series of pits and post-holes and a linear trench, which produced a Late Neolithic/Early Bronze Age stone and pottery assemblage (DU022-033003-). A bowl furnance dating to the Iron Age was also revealed in this area (Keeley 1986, 18; 1987, 14-15; 1989-90, 74). Monitoring of groundworks in the same field as 'The Brehon's produced a sherd of coarseware pottery. The fill was burnt, and it is possible that some burning did occur within the pit (Reid 2000, 35).

Class: Church
Scheduled for inclusion in the next revision of the RMP: Yes
Description: Shown as 'old Tower' on the OS 1843 6-inch map. D'Alton (1838, 790) describes a small ruin of a tower with detached walls adjacent which he believed to be the chapel of Grange. Joyce writes that it was a square tower or watch tower, entered by a pointed arched door. There are no visible remains above ground. (O Conbhui 1963, 64).

Over through St Columba's college and at Kilmashogue lane there are marked gates/railings, a water pump and across the road a water mill.
Date: 1740 - 1837
Original Use: gates/railings/walls
Date: 1800 - 1837
Original Use: mill (water)
The Ticknock Well
There is a holy well on our land. It is said that It is a blessed well When my father was young people used to come And bathe their eyes at it It was supposed to cure sore eyes. people tied a piece of rag on the bush beside it when they came. There are several big stones around it The one over it has carving on it. My grandfather did it. We are known as the "well" Mulligan because there are other families of Mulligan lived in Ticknock. We always had the Well farm.

The Three Rocks
It is said that Finn Mac Cool once had a competition in stone throwing with a Scotch giant at Wexford. The Giant threw them to the Scalp and Finn to the Two Rock and Three Rocks.
Finally he threw a good big one to Howth and the Giant gave in, This is of course a fairy story

The Soldiers' Cave
On the north-western side of the Three Rocks is a hole or cave in Fulhan's glen.
It was said that when flogging was in the army a soldier to avoid it came out there and died. His body was found and since then it has that name. This cave was also used as a dump and hiding place after 1916.
There was a big dump beside a holy well on the lands of Con Mulligan, Ticknock. This was known to Con and he decided to join the British Army. When this information reached us, Con was gone some time and there was a danger that he might give the dump away. Men were rounded up to shift the dump across the mountain to the home of Jack Courtney who lived near the top of the mountain over Kellystown, ...
Strangely enough, the evening of Rossa's funeral saw the
commencement of one of a series of Volunteer Training Camps at
Ticknock in the Dublin
Up to this Camp, uniformed and laden with equipment,
trekked a number of tired Volunteers after the graveside
ceremony at Glasnevin, and this number included at least five
or six Fingallians. The camp was in charge of (Ginger)
afterwards Colonel J.J. O'Connell, assisted by Eamair O'Duffy
II. This Camp had in fact been in operation for some
weeks previous to Rossa's funeral and was attended
by different batches of Volunteer officers each
and J.J. Burke, who acted as Camp Quartermaster. There for a
week we learned all Ginger could teach us of minor tactics
and military organisation.
Names of the Fingal men in Ticknock Camp.
Ned Rooney tusk
Dick Coleman Swords
Joe Taylor Swords
James Rooney Lusk
Jos. V. Lawless Swords
... by then in Ticknock, Glencullen, Barnacullia, Kilternan, and a few good men in Enniskerry. Ticknoàk had to be treated as a separate unit as there was a very old feud going back 50 years or more between Ticknock ... Was! There was a decided pull against me, particularly in Ticknock. They carried out my orders but it was evident ...
A forge was dug out
on the side of the mountain between Mulligan's and Brennan's
on the Ticknock road, and a bellows installed. The
mountain men were all stone cutters and forge work was
second nature to them. Jack Courtney, his brother, Jim,
Peter Little and Jack Mulligan were the blacksmiths
and they set to work on the pikes. What a sight:
stripped to waist, red hot steel, red glow of the furnace,
the music of the anvil in the stillness of the night.
The four big mountain men forged the pike heads
while others stood by to put an edge on them. I had
sections by then in Ticknock, Glencullen, Barnacullia,
Kilternan, and a few good men in Enniskerry. Ticknoàk
had to be treated as a separate unit as there was a very
old feud going back 50 years or more between Ticknock
and Barnacullia. I laughed at this and insisted that
the two sections should come together as a half company
Being young and an officer, I was going to put an end
to this feud. How green I Was!
There was a decided pull against me, particularly
in Ticknock. They carried out my orders but it was
evident that they did not want me. I was an outsider.
Barnacullia had no time for a city man; anyhow, I was too
friendly with Ticknock! It was difficult to carry on.
Glencullen was tdifferent in every way, much more friendly
and I was accepted from the start.

I was accepted as a result of an incident in
Glencullen. The four sections had been out all night on
a manoeuvre which ended about dawn in the village of
Glencullen. We had a drum up on the side of the road;
fires lighted and tea in billy-cans all over the place.
I was sitting on the ditch with some Glencullen men
with my billy-can between my knees when it was hit with a
sod and overturned. I let it pass until it happened a
second time, when I said that if it happened again
the man who fired the sod would regret it. Dead silence
and I went on with my tea. The Ticknock men were together
and in a short while, Jack Courtney, the toughest of the
lot, turned and tired a sod, upsetting the billy-can.
I had a Colt .45 revolver by my. side. I picked it up
and fired, hitting the bank between Courtney's legs
and put his billy-can out of action. That finished the
sod firing. The meal over, we marched back to
Sandyford in time for first Mass and the company was then
dismissed. The following night I was at the forge in
Ticknock. Courtney was there as usual, working hard,
no comments on the Glencullen affair. Some days later
I was invited to a wedding in Barnacullia at which I met
Father O'Rourke. He told me I was no longer an outsider.
I was one of them. He had heard all about the Glenoullen
cockshot and was convinced I was accepted as a result of it.
Yes, I was one of them, lived with them, fought and bled
with them, and proud to look upon Jack Courtney as one of my
greatest friends to-day. All honour to the Mountainy Men.

The path from the Holy Well in Ticknock over the mountain to Courtney's was as well known to us as a garden path. Hardly. a week passed without a trip across the fields, over the river and up the steep ridge to the house. There was a very dark night when Chad and myself had to make this trip. All went well until we reached the second field, and out of it we could not get. Everywhere we, went there was obstruction of some sort, a deep ditch, strong hedge or a wall, but no sign of the gap we had used so often. We, decided we had got lost on the way and were in. the wrong field. We sat down to eat some sandwiches, Chad. pointing out the lights of the city below, giving me some idea as to where his girl-friend lived (May Kelly of the G.P.O. Garrison). The meal over, we started along the path, through the gap and over the hill to Courtney's, nothing to hinder us. We thought nothing of this! at the time, we found our way. I mentioned this to my mother and some of the older locals a long time after, and got the same reply from all of them: "You had disturbed the Good People (meaning Fairies) and by sitting down you heft broken the spell and your way was clear". There is no doubt we were in the right field but out of it we could not get.

Class: Ringfort - unclassified
Townland: TIKNOCK
Scheduled for inclusion in the next revision of the RMP: Yes
Description: Situated in upland pasture. Marked on the 1843 OS 6-inch map as a roughly circular enclosure. According to Healy (1975, 1-19) it had a level interior (diam. c. 26m). The area is forested. Not visible at ground level.
kind of . . . opposite Hanlon's lane, back down path from start of the Metro-1 MTB run
A rifle range is marked on map, on the hill above to left of shed at top of MTB trail.
Part of the volunteers training camp originally ?

? ~ 400m South of Motorway ~ 200m in from ticknock road ~ somewhere here:
on overgrown just to W of track, to NW of field, looks like is under power lines
track gated off.
maybe access from this gate higher up hill under pylon. follow power lines across fields?
Class: Ritual site - holy well
Townland: TIKNOCK
Scheduled for inclusion in the next revision of the RMP: Yes
Description: A roadside spring enclosed by a railing. Known as 'Grumleys' Well. It was identified in the 1950's, when carvings of a cross, two chalices and IHS were observed on the covering slab (Ó Danachair 1958, 84). It is overgrown.
Up from top of Slate cabin lane on right. Woodside road. 4th house on right ?
Class: Well
Scheduled for inclusion in the next revision of the RMP: Yes
Description: A lintelled passage in the middle of a field forms the approach to a stone covered well known as O'Grady's Well (NMI:1962). Thought to be medieval in date.

? beside Keith's family's farmhouse ?
Class: House - 16th/17th century
Townland: WOODSIDE
Scheduled for inclusion in the next revision of the RMP: Yes
Description: The original house at Woodside is likely to date from the 1690's (Rob Goodbody Pers coms). It had the front façade replaced in the 1890's but the original house survives to the rear.

In Stepaside, Kilgobbin church, cross, graveyard * 2 and holy wells:

Class: Ritual site - holy well
Townland: JAMESTOWN (Rathdown By.)
Scheduled for inclusion in the next revision of the RMP: Yes
Description: The site is located on a gentle NE facing slope. This is a small spring well in a private garden. A statue of St. Patrick is in a niche over the well. Still venerated on St. Patrick's day (Ó Danachair 1958, 84).

and by Jamestown, another graveyard, church, well, cross, tree rings nearby now removed:

Class: Ritual site - holy well
Scheduled for inclusion in the next revision of the RMP: Yes
Description: This site is located in a flat area, which has been heavily landscape due to its location within Stepaside Golf Course. This is a natural spring well, dried up which marked by a setting and granite boulders. It lies in the middle of an old laneway defined on either side by a boundary ditch. The holy well had its pattern day on May 1st, the feast day of St. James (Goodbody 1993, 10). A cross stands beside the well (DU026-004004-).

Class: Cross
Scheduled for inclusion in the next revision of the RMP: Yes
Description: This cross is located in a level area, which has been heavily landscape due to its location within Stepaside Golf Course. The cross stands in a disused laneway and marks the position of a holy well associated with St. James (DU026-004003-). This is a low stunted, granite cross with slightly projecting arms (dims. H 1.22m, Wth 0.61m). The SW face of the cross depicts a sheela-na-gig type figure, possibly seated with head sunk on it's shoulders (Guest 1936, 116, 123). This carving is listed by the National Museum of Ireland, as an exhibitionist figure that has been mistakenly identified as a sheela-na-gig (Cherry 1992, 10). The figure has been recorded by McMahon and Roberts as a sheela-na-gig (McMahon and Roberts 2001, 149). Described by Freitag as a ‘sheela carved in high relief on E face. Heavy round figure, with head set low between shoulders and slightly towards left; no ears; facial features and navel indicated. Arms in front of body; hands joined over pudenda represented, or covered by worn square object’ (Freitag 2004, 142). There is a circular moulding in high relief on the NE face.

There are no visible traces of the early church site associated with St. Caoin at Jamestown. It formerly lay close to a levelled area identified as a burial ground SW of the cross (DU026-004004-; Turner 1983, 64; Goodbody 1993, 10).

bullet St. Olan's Well - Aghbullogue Parish
bullet Tubrid Holy Well - Millstreet
bullet Ballinspittle
bullet Inchigeela
bullet Sunday's Well and Mary's Well - Walshestown
bullet St. Finbar's Well, Gougane Barra
bullet St. Bartholomew's Well, Cork City
bullet St. Brigid's Well, Castlemagner
bullet St. Brigid's Well, Mountbrigid, Buttevant
bullet St. Laichteen's Well, Blarney
bullet All Saints Well, Blarney
bullet Tobar an Ratha Bháin, Aghinagh Parish
bullet Sunday's Well, Clonmeen Parish, Banteer
bullet St. Fursey's Well, Clonmeen Parish, Banteer
bullet Ronogue's Well
bullet St. John's Well, Kilcorney
bullet St. Gobnait's Well (St. Abbey), Ballyvourney (Baile Mhuirne) - Feast Day February 11th
bullet St. Fanahan's Well, Mitchelstown
bullet Skour Well, Highfield, Creagh

bullet St. Brigid's Well, Balrothery
bullet Lady's Well, Mulhuddart
bullet St. Patrick's Well, Nassau Street (in the grounds of Trinity College)
bullet Tobar Caillin, Rush
bullet St. Mochuda's Well, Bunnow
bullet Tobar MacLarney, Carrickhill, Portmarnock
bullet Tobernea, Newtown, Blackrock
bullet Chink Well, Portrane
bullet Gregan's Well, Garristown
bullet St. Movee's Well, Grange
bullet St. Senan's Well, Slade
bullet St. Catherine's Well, Drumcondra
bullet Lady Well, Tyrellstown
bullet St. Begnet's Well, Dalkey Island
bullet Jacob's Well, Monkstown
bullet St. Fintan's Well, Sutton
bullet St. Donogh's Well, Upper Kilbarrack
bullet St. Brigid's Well, Castleknock Village
bullet St. Colmcille's Well, Ballycullen Road, Tallaght - The widely known Shrine and Well of St. Columcille at Ballycullen lies off the Old Ballycullen Road within the boundary of St. Annes parish. The shrine was set up through the efforts of Fr. Philip Doyle and Fr. Malachy Hughes both of the Augustinian order. The project came about when Fr. Doyle noticed that the local postman had a habit of disappearing into a field close by whilst on his rounds. Subsequently Fr Doyle learned that there was a well situated in this field which was venerated locally in the name of St. Columcille.  It was discovered that the postman Pat Murray, never passed the place without dropping in to say a prayer at the well and to take a drink from its waters, doing what his father and grandfather had done before him, and in doing so following the same custom of the people in the district. According to local history, St Columcille rested here after a long walk from Glasnevin. It was believed that he quenched his thirst from the sparkling spring and left a blessing on it and all who might come to drink from it thereafter. In June 1922 the well and shrine were formally blessed and the shrine became more widely known and the number of pilgrims increased. A tree guarded gateway admits the pilgrim who must then cross the small footbridge spanning the stream curving down past the shrine. Steps mounts to the small plateau and the eye is drawing to the white statue of the saint, bearing  the traditional staff and satchel and at his sandaled feet the well glints in the sunlight.
bullet St. Marnock's Well, Kilmarnock
bullet St. Sylvester's Well, Malahide

(These are wells which have been identified by Petra Skyvova, 2005 - see Bibliography)
bullet Graham's Well, Balbriggan
bullet Lady Well, Balcunnin
bullet St. Bridget's Well, Baldurgan
bullet St. Doulagh's Well, Balgriffin
bullet St. Catherine's Well, Balgriffin
bullet Biddy Boughy's Well, Balrothery
bullet St. Bretsha's Well, Ballyboghill (Ballyboughal)
bullet Bridetree Well (St. Bridget's Well), Lusk
bullet Holy Well, Broadmeadow, Swords
bullet St. Mochuda's Well, Burrow, Portrane
bullet The Caveen Well, Abbotstown, Castleknock
bullet St. Bridget's Well, Castleknock Village
bullet Lady's Well, Cloghran
bullet St. Werburgh's Well, Crowcastle, Swords
bullet Tolan's Well, Courtlough, Balrothery
bullet Rag Well, Diswellstown, Castleknock
Monuments to visit:
Not many, Kilmashogue, Tully church.

a map of some wells: