Category Archives: Archaeological Sites

Cave of the Cats (Rathcrogan/Roscommon, Ireland)

Oweynagat Cave – Cave of the Cats – Gateway to the Underworld and the Morrigan’s Palace.

Oweynagat Cave – Cave of the Cats
– Gateway to the Underworld and the Morrigan’s Palace. Rathcrohan / Rosscommon, Ireland
GPS: 53.79677, -8.31038
Article/Research by Thomas Baurley/Leaf McGowan/Technogypsie Productions, 10 October 2017

One of my most favorite sites in Ireland is the “Cave of the Cats” underneath the realm of “Rathcrohan“. It is officially called “Oweynagat” and pronounced “Owen-ne-gatt”.
The Cave is also labelled “Uaimh na gCat”, Irish translating to “Cave of the Cats”. When I first visited this site we had a tremendously hard time finding it. We found where it was supposed to be, but it lay behind fencing on a farmer’s field. We knocked on the farmer’s door, and there was no answer. A neighbor saw us, asked what we were doing and who we were, and he showed us the entrance, giving us permission to enter. It was a small hole under some Fairy thorn trees. The Site is actually a natural narrow limestone cave that hosts a man-made souterrain at its entrance. This is seen by all as the official entrance to the Otherworld and home to the Morrigan or Medh. In the Medieval Period of Ireland, it was labeled “Ireland’s Gate to Hell”. It is a particular sacred site for the Pagan holiday and festival of “Samhain” or Halloween.

It is said that during the Feast of Samhain, the dead, their God/desses, and Spirits, would rise from their graves and walk the Earth. This cave is one of the main places where Spirits and the dead associated with the Fae and/or the Morrigan, would re-surface including creatures, monsters, and the un-dead. There exists an Irish legend based off the “Adventures of Nera” where a warrior is challenged to tie a twig around the ankle of a condemned man on Samhain eve, after agreeing to get him some water would discover strange houses and wouldn’t find water until the third house. Upon returning him back to captivity would witness Rathcroghan’s royal buildings destroyed by the spirits. After this he must follow the fairy host to the Sidhe where he meets a woman who tells him the vision he saw will happen a year from now unless his mortal comrades are warned. He leaves the Sidhe and informs Ailill of his vision who destroys the Sidhe in response.

Some believe the “síd” or the Sidhe of this tale is either the Mound of Rathcroghan or Oweynagat, the Cave of the Cats. It makes the most sense that the Cave of the Cats is where the destructive creatures and fae emerged. There was a triple-headed monster called the Ellen Trechen that went on a rampage across the country before being killed by Amergin, father of Conal Cernach. There have been tales of small red birds emerging from the cave withering every plant they breathed on before being hunted to their death by the Red Branch. There is also legends of herds of pigs with similar powers of decay emerging from the cave until hunted and killed by Ailill and Medb.

The name itself, “Oweynagat” is believed to refer to the Magical wild cats featured in the tale of “Bricriu’s Feast” that emerge from this cave to attack the three Ulster warriors before being tamed by Cúchulainn. Some also claim that the cave was named after Irusan, the King of the Cats, who is featured in Irish fairy tales and hailed from a cave near Clonmacnoise (her home). Another tale from the 18th century CE tells of a woman trying to catch a runaway cow that fell into this cave (nevermind the entrance being too small) and followed it into this cave. It is said the cow and woman emerged miles away in County Sligo, near Keshcorran. There is also a legend of a woman that was told to have killed a monster cat in this cave, turning the woman into a great warrior, and this is why its called “Oweynagat”, Cave of the Cats.

The Birthplace of Medb

It is also believed that this cave is the actual physical birthplace for Queen Medb. The legend states that the Fairy Queen/Goddess Étain who was fleeing her human husband with her fairy lover Midir came here. Midir wanted to visit a relative named Sinech (the large breasted one) who lived in the cave. Within the cave was said to be a great otherworldly palace where a maid servant named Crochan Crogderg (“Blood Red Cup”) lived, and she had granted Midir and Etain entrance. It was here that Crochan was believed to have given birth to a daughter named “Medb“.

The Entrance

Nestled under a fairy tree in a farmer’s field (private property) is a small opening that really only looks large enough for a house cat to fit through. But if a human gets down on their hands and knees, can shimmy into this small hole, they will be presented with a small chamber that connects to a passageway that continually increases to a massive tunnel wider and higher than one could fathom. At the inner lintel of this entrance is an Ogham inscription that bears the words “VRAICCI…MAQI MEDVVI” translating to “FRAECH” and “SON OF MEDB”. Some also translate this to mean “The Pillar of Fraech son of Madb”. This is also seen as the birthplace of Medb. A second ogham inscription, barely visible, reads “QR G SMU” but has not been translated. This beginning chamber is actually a man-made souterrain at the entrance to a natural narrow limestone cave. The souterrain was originally contained within an earthen mound that was later damaged by a road construction project in the 1930’s. The souterrain is made of drystone walling, orthostats, lintels, and stones that measure approximately 10.5 meters from the entrance to the natural cave’s opening.

Oweynagat Cave – Cave of the Cats – entrance chamber

The Tunnel

After crawling on one’s hands and feet, the passage increases in width and height, eventually one can stand up, and eventually the tunnel becomes wide and tall enough that a small Giant could move through it. This is the passage of the Fae, and leads to the Morrigan’s Lair. As one continues down, they’ll find a caved in shamble that is behind a muddy pool of water. If one successfully climbs up and over it, the passage continues to another area that is caved in. Apparently workers on the surface planted a utility pole that collapsed this section of the tunnel. Beyond this is believed to be the Entrance to the Otherworld, and the Morrigan’s Lair. This is actually a natural limestone cave that has been mapped approximately 37 meters deep.

The Morrigan

The Queen of the Dark Fae, the Goddess of the Underworld, of Darkness, and Battle, rules the world of the Fae from this place. It is believed that every Samhain, she is pulled on a chariot out of the Cave of the Cats by a one-legged chestnut horse alongside various creatures such as those mentioned above. Some also say on occasion she leaves the cave with a cow, guided by a giant with a forked staff, to give to the Bull of Cúailgne. She is also known to take the bull of a woman named Odras who follows her into the cave before falling under an enchanted sleep upon awakening to see the Morrigan who repeatedly whispers a spell over her, turning her into a river, the same river that feeds the muddy pool at the shamble. Apparently the cave is seen as a portal through which the Morrigan would pass in order to work with Medb as Goddess of Battle. She drove her otherworldly cattle into the cave every sunset. The Morrigan was blamed to have stolen a herd of cattle who belonged to a woman named Odras, and upon following to Morrigan to retrieve them, was turned into a lake by the Goddess. As is the story of Nera, a servant of Medb who met a Fairy woman here in this cave. He married her, and she warned him of Medb’s palace being burnt to the ground next Samhain by the creatures of the otherworld. Upon hearing this, Medb stationed her forces in the cave each Samhain to protect Cruachan from destruction.

Rathcrohan is the legendary burial grounds of the Kings of Coannaught. The region covers approximately 518 hectares hosting more than 20 ring forts, burial mounds, megalithic tombs such as the Relig na Ri (burial ground of the Kings), Rath na dTarbh (For the Bulls), and the Rathbeg. The archaeological site is massive, with earthworks spread over the region with the Grave of King Dathi (Last Pagan King of Ireland) as a 2 meter high standing stone being one of the few physical landmarks left that can be seen. This is also the site of the mythical battle of the “Tain Bo Cuailgne” that remains in the hearts, minds, and folklore of the people of Tulsk and Rathcroghan recorded in the Ancient Irish Epic of the Tain Bo Cuiailgne, the “Cattle Raid of Cooley”. The Tain Bo tells the story of Queen Maeve of Connaught and her armies that pursued the Grat Brown Bull of Cooley, the mighty warrior Cuchulain who does battle with the armies here, and his foster brother Erdia as he defends the Brown Bull, and the province of Ulster. There is a “Tain Trail Cycling and Touring Route” that re-traces the journey that Queen Maeve and her armies traveled from her Royal Palace at Rathcroghan across Ireland to the Cooley Peninsula in County Louth, the home of the Brown Bull. Rathcrohan hosts over 60 National Monuments here.

Bibliography/References:

  • Druid School: Oweynagat Cave of the Cats. Website referenced January 2012.
  • Fenwick, J. et al 1977 “Oweynagat”. Irish Speleology 16, 11-14.
  • Hannon, Ed 2012 “Visions of the Past: Oweynagat Cave”. Website referenced 10/10/17 at https://visionsofthepastblog.com/2012/10/01/oweynagat-cave-souterrain-co-roscommon/.
  • Mulranney, R. n.d “Caves of Ireland: Oweynagat Cave of the Cats”. Website referenced 10/10/17 at https://cavesofireland.wordpress.com/home/caves/oweynagat-cave-of-the-cats-co-roscommon/.
  • Waddell, J. 1983 “Rathcroghan – A Royal Site”. Journal of Irish Archaeology 1.
  • Wikipedia n.d. “Rathcroghan”. Website referenced 10/10/17 at https://en.wikipedia.org/wiki/Rathcroghan.

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Cheyenne Spring (Manitou)


Cheyenne Spring, Manitou Springs, Colorado, USA

Cheyenne Spring
908 Manitou Avenue, Manitou Springs, Colorado
http://www.technogypsie.com/naiads/?p=3133 by Thomas Baurley

Located right on Manitou Avenue in downtown Manitou Springs, Colorado is a sweet tasting natural Artesian soda spring called Cheyenne Spring. This sweet tasting bubbly elixir is believed to be over 20,000 years old and healing for digestive issues and osteoporosis. Drinking water this old empowers the soul with the geology of the Earth and peps the spirit. It comes from aquifers located a mile below the earth’s surface. This is one of the 7 most popular springs in the area.

Most of the Springs of Manitou were known for their health benefits, especially with digestive systems. This was especially helpful to the tribes visiting the waters as their diets were rich with wild game, the meat of which was notable for acidic effects on the body when consumed. These mineral waters helped re-balance the stomach acids.

This magical spring of Manitou has added health benefits based on its mineral contents that are well known for helping with blood pressure, nerve transmission, muscle contractions, osteoporosis, the heart, bones, teeth, and blood coagulation. It is also good for helping release energy from food digestion, regulating fluids, and stimulating the kidneys to release toxins. Magically it is a blood, bone, and heart tonic. It’s year round temperature is approximately 49-55 degrees Fahrenheit.

Geology

The waters that create this spring are said to fissure up from a mile beneath the surface fed by aquifers created from rainwater and snow melt of Pikes Peak. When the water reaches these depths, they heat up from the Earth’s core, become mineralized, and flow up through fissures and cracks in the Ute Pass fault zone where they become carbonated within limestone caverns, to the surface where they are tapped as natural springs or wells.

History

This was one of the natural springs frequented by the Cheyenne, Arapahoe, Jicarilla Apache, and Ute Indians throughout history. It was held as a sacred site for healing, meditation, and peace. Plains and mountain tribes agreed to peace during their visits while frequenting the springs together. It was the white man to break the peace of the area.

Fur trappers, miners, and traders came to the area and discovered the magic waters. It became an area known for curative effects in treating tuberculosis. When the Europeans and white settlers came to the area, they pushed the tribes from this area. The spring became commercialized in the 1800s. During the 1870’s, this was one of three springs located in Soda Springs park: Navajo, Cheyenne, Shoshone, and Manitou Springs.

By 1872, the Town Company, owned by Manitou Springs founder Dr. William A. Bell and his friend General William J. Palmer built a rustic stick pagoda over it and created a park called Soda Springs Park on the spot. They made the first bottling plant that year with an associated bath house combining the waters with Navajo Springs to prosper from its magical health benefits.

By the 1890’s it was contained by the current sandstone spring house by the Manitou Mineral Water Company and bottled. The spring house was constructed of stone quarried from the Kenmuir Quarry where Red Rocks open space now sits just east of town. Within the spring house is a historic copper-clad, carbon dioxide gas collector settled in the center of the cistern which the water company boasted was the world’s first mechanism to capture natural gas emitting from the source and being able to re-introduce it during the bottling process for the production of the best naturally sparkling water on the market called “Manitou table water”.

As the region was commercialized, the park diminished in size and was taken over by businesses. It was flanked by Soda Springs and Navajo Springs. When the company collapsed, which many believe was caused by a curse placed by the Ute that no white business would every prosper from the springs, the font and housing fell into disrepair until restored by the Mineral Springs Foundation in 1990-1991.

The current public font was crafted by local sculpture artisan Paul Rogers in Bronze. In June of 2011, a coli form bacteria was found in the spring closing the spring until it was dealt with. It was cleaned and re-opened shortly after. It is one of the most popular springs visited in the area.


Cheyenne Spring, Manitou Springs, Colorado, USA

 

Cheyenne Spring is notable for its high Calcium, Chloride, Magnesium, Sodium, Sulfate, & Potassium content.  Calcium for bones, teeth, heart, blood coagulation, helps control blood pressure, heart disease, PMS, and osteoporosis. Chloride is an electrolyte helping with fluid balances. Magnesium is good for bone and tooth formation, vital for nerve conduction and muscle contractions, and aids energy release from foods. Sodium helps with blood pressure & regulates fluids.  Potassium also helps with blood pressure, nerve transmission, and muscle contractions. Stimulates the kidneys & releasing toxins.   Alkalinity:     2,439 mg/L
Calcium:           440 mg/L
Chloride:          240 mg/L
Copper:            0.08 mg/L
Flouride:          3.50 mg/L
Lithium:           .743 mg/L
Magnesium:      90 mg/L
Manganese:   1.50 mg/L
Potassium:         75 mg/L
Silica:                   40 mg/L
Sodium:             450 mg/L
Sulfate:              190 mg/L
Zinc                    .102 mg/L

~ manitoumineralsprings.com
Analysis: Hall Environmental Analysis, ACZ Laboratories,
Colorado Springs Utility Laboratory Services.

 

Map Link: http://www.findaspring.com/locations/north-america/usa/cheyenne-spring-manitou-springs-colorado-co-80829/

References and Additional Reading:

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Cairns and stacked rocks


Cairns and stacked rocks

Potential power quest cairns (http://www.technogypsie.com/science/?p=3289)

Potential power quest cairns (http://www.technogypsie.com/science/?p=3289)

Cairns and Stacked Rocks
By Thomas Baurley

The stacking of stones is a widespread cultural practice all around the world. You know it is a remnant of modern, historical, or prehistoric cultural manufacture because they were not placed there by nature. Most likely a ‘human’ moved one stone atop another. They vary in size from one or two rocks or more stacked on top of each other in simplicity to complexity of mounds, cairns, pyramids, tombs, and massive megalithic complexes.

The meaning behind the practice varies between cultures and time periods throughout history. Archaeologists however, are only interested in those that are at least 50 years old (historical archaeology in America), 100 years old (Europe and other parts of the world), or prehistoric (hundreds to thousands of years in age). They can be field clearing piles, fence piles, burial mounds, markers, signifiers, monuments, spiritual tools, graves, food stores, game drives, rock alignments, power quest markers, altars, shrines, prayer seats, hearths, circles, and/or memorials. Their uses can vary from remnants of field clearing for plowing, stabilizing fences, make walls, clearing or road construction, markers of a road trail or path, survey markers, memorial, burial, vision quest marker, or part of something bigger like a structure, burial, tomb, underground chamber, prayer seat, tipi ring, or offering to Gods, spirits, entities.

These commonly can be found along streams, creeks, lakes, springs, rivers, waterways, sea cliffs, beaches, in the desert, tundra, in uplands, on mountaintops, ridges, peaks, and hill tops. In underpopulated areas they can represent emergency location points. North American trail markers are often called ‘ducks’ or ‘duckies’ because they have a ‘beak’ that points in the direction of the route. Coastal cairns or ‘sea markers’ are common in the northern latitudes can indicate navigation marking and sometimes are notated on navigation charts. Sometimes these are painted and are visible from off shore. This is a common practice in Iceland, Greenland, Canada, and Scandinavia.

Cairns / stacked rocks (http://www.technogypsie.com/science/?p=3289).

Cairns / stacked rocks (http://www.technogypsie.com/science/?p=3289).

ROCK STACKS

Often the practice of stacking rocks is used to mark a trail, path, or road. Many say without these markings, it is often hard to follow a laid out trail, especially in areas that receive deep snowfall. When modern cairn builders place their ‘art’ or message of ego along a trail they can be causing harm, hiding the true trail markers and if placed in a wrong place can lead a hiker astray or get them lost. Original use is often as a route marker and it’s important to preserve that integrity. Modern application of this practice can not only lead people astray but disrupt cultural studies, archaeology, geology, and the environment. Moving stones can upset plant life, insect habitats, as well as homes of lizards, rats, mice, and other creatures.

Other times these rock stacks have spiritual or religious purpose. These are sometimes offerings to the little people, fairies, faeries, nature spirits, Saints, entities, or God/desses. Sometimes these are arranged for a vision quest, other times as a prayer seat, or part of a stone circle. Many times if found around rivers, streams, creeks, or springs ‘ they are offerings to the nature spirits, water spirits, nymphs, naiads, and/or dryads. Sometimes these are markers for portals, vortexes, gateways between worlds, lei lines, or places of spiritual importance. They honor spirits, Deities, Ancestors, or the Dead.

Sometimes these stacked rocks are considered ‘art’, a meditative exercise, or something someone does out of boredom.

Prince Cian making Cairns (http://www.technogypsie.com/science/?p=3289).

Prince Cian making Cairns

In spiritual ‘new age’ hotspots, modern creations of these ‘cairns’ or ‘rock stacks’ are actually quite problematic because they have become invasive upon the landscape, blocking access or movement. In addition, modern creations of them destroy, hide, or change importance of historical or prehistoric ones that existed before. This is a similar impact between modern graffiti and rock art. This has become a major problem in places like Sedona Arizona; Telluride, Colorado; Arches National Park, Utah.

Prehistoric use

Aborigines, Natives, Tribes, and Original Peoples have utilized cairns and rock stacks all over the world. Mostly the intent was as a ‘marker’. In the Americas, various tribes such as the Paiutes as well as early Pioneers left them to mark important trails or historic roads. The Inuksuk practice used by the Inuit, Inupiat, Kalaallit, Yupik, and other Arctic aborigines in North America ranging from Alaska to Greenland to Iceland are markers for ‘way finding’ and to locate caches of food, supplies, and other goods.

Cairns and rock stacks have been used prehistorically for hunting, defense, burials, ceremonial structures, astronomical structures or markers.

Modern Stacking

Some say the practice began as a New Age spiritual movement with the Harmonic Convergence in 1987 within a global synchronized meditation event for peace, love, and spiritual unity. This fell on places of well known vortexes, spiritual hotspots, or sacred landscapes such as Sedona, Arizona. These have become ‘prayer stone stacks’. Even fundamental Christian religions and cults practice this to ‘claim ordinary moments of life for God and invite those who pass by to notice the holy ground on which they already stand’.

CAIRNS

Cairns are actually technically different than rock stacks. The term actually derives from Scots Gaelic c’rn / Middle Gaelic for ‘mounds of stones built as a memorial or landmark.’ In this application, many of these rock piles are actually burials, tombs, and/or graves. Sometimes they are just memorials and do not contain human remains.

EUROPE

Early in Eurasian history has been the construction of cairns. These ranged in size from small piles to massive hills or mountains made of neatly placed stones. This was very common in the Bronze Age with constructions of standing stones, dolmens, kistvaens, or tombs that often contained human remains. Larger structures sometimes made up earthworks, tumuli, kurgans, megaliths, and underground complexes. Those that were monuments would be added to by people honoring the deceased, common place in Gaelic culture Cuiridh mi clach air do ch’rn, “I’ll put a stone on your cairn”.

In Ancient Greece, Cairns were associated with Hermes, God of overland travel. The legend of which states that Hera placed Hermes on trial for slaying her favorite servant Argus. As the other Gods acted as jury to declare their vote would place pebbles and stones to throw at Hermes or Hera to whom they felt was right. Hermes was said to have been buried under a pile of stones and this was the world’s first cairn.

In Celtic belief, some of the stones represent spirits or faeries. Spirits of the night were often these stones.
Some popular large stone monuments and earthworks in Ireland are the Giant’s Grave or Binne’s Cairn in Curraghbinny Woods, Cork, Ireland ( http://www.technogypsie.com/science/?p=1823); Loughcrew Passage Tomb in County Meath Ireland ( http://www.technogypsie.com/science/?p=1601); Slieve Gullion in Northern Ireland ( http://www.technogypsie.com/science/?p=851); Poulnabrone Portal Tomb in County Clare Ireland ( http://www.technogypsie.com/science/?p=101); Knocknashee in Sligo Ireland ( http://www.technogypsie.com/science/?p=99); Newgrange Ireland ( http://www.technogypsie.com/science/?p=91); and the 9 Maidens Stone Circle in Cornwall, England ( http://www.technogypsie.com/science/?p=71) are homes to European styled cairns.

AMERICAS

Cairns were often used as ‘game drives’ to create lanes in which to guide the prey along a ridge, shelf, or over a cliff. This was popular in the use of buffalo jumps dating as early as 12000 years ago. Others were markers and directional guides. Some are shaped as petro forms shaping out animals, turtles, or other creatures. Some were shrines or offerings to other beings, spirits, or God/desses.

NORTHERN OREGON

Along the Columbia River near Mosier, Oregon exists a 30 acre complex of rock walls, pits, and cairns patterned in a talus and debris field at the foot of a 30 meter Columbia Gorge escarpment commonly called ‘Mosier Mounds’. These are associated with vision quests, burials, and game drives. Along this region, many of the talus and slide debris fields are used regularly for burials, food storage, vision quests, and youth training. These are remnants of Columbia Plateau traditions in forms of walls, troughs, cairns, pits, and trails.

SOUTHEASTERN OREGON

When Euro-Americans came in through the Klamath Basin, they noted the numerous cairns constructed by the indigenous (Henry L. Abbot 1855, William J. Clark 1885). Prior to contact, these cairns had several religious functions from power quests, vision quests, mortuary markers, or graves.

Many of the Cairns or rock stacks found in Southeastern Oregon is being studied by the Far Western Anthropological Research Group (FWARG) in Davis, California. Because of the surviving Klamath tribes have shared information about their use of cairns and rock stacks, much has been learned about their practices and implementation. Many of the cairns in SE Oregon range from small stacks to large cairns, some creating circular structures that are very conspicuous. Because of this, various Governmental agencies such as the BLM and US Forest Service have been making efforts to protect them from damage when making roads, logging, ranching, or other impacts made upon government lands. Some of the smaller rock stacks are not very noticeable, they may simply be only one or two stones stacked upon a boulder or bedrock. Some of these points towards spiritually significant locations such as Mount Shasta and others seem not to have any significance at all. During construction of the Ruby pipeline, a 42 inch natural gas pipeline beginning in Wyoming and running to Malin, Oregon brought to discussion between BLM, the Tribes, and personnel an agreement to develop better methods to identify, understand, protect, and preserve these stacks, mostly after the implementation of the Pipeline. This study was conducted by Far Western.

The Klamath and Modoc Tribes was known to have constructed numerous rock stacks to form petro forms ‘ the moving of rocks into a new formation to create man-made patterns or shapes on the ground by lining down or piling up stones, boulders, and large rocks. Some of these were cairns for vision quests and others formed semi-circular prayer seats. Interviews conducted with the tribes determined that these features contribute to the Klamath and Modoc worldviews and beginnings being an important part of their sacred landscape. Most of their important rocks stacks are found in higher elevations. There are two general forms: the stacked rock column constructed by placing one rock atop another in sequence to varying heights; and the conical cairn that possessing variable number of rocks forming the base built upon to create a conical or mound-like shape. Sometimes linear ‘S’ shaped or wall like rock features are commonplace as well. Prayer Seats are defined as a semi-circular, elliptical, or horseshoe shaped area built with stone and/or timber and arranged to a sufficient height to provide wind break. Many of these were natural features enhanced with rock stacking or lumber. Klamath tribes prohibit touching or photographing cairns, prayer seats, or any other sacred cultural site. Tribal governments permit sketches or illustrations many of the Klamath and/or Modoc are uncomfortable with such illustrations. Numerous studies conducted in 1997 provided recordings of dozens of rock cairns on Pelican Butte ‘ mountain overlooking Klamath Lake, and Bryant Mountain by Matt Goodwin (1997). There are numerous rock cairns in Lava Beds National Monument which is believed to be Modoc territory. The Modoc and Klamath tribes define themselves as residing in a junction of four cultural areas known as the (1) Plateau, (2) California, (3) Northwest Coast, and (4) the Great Basin. Within the Plateau, the tribes would hold the Plateau Vision Quest where they piled stones atop one another in order to obtain visions. This was also common within the Middle Columbia area and the Great Basin. Far View Butte has recorded over 245 rock cairns.

The Yahooskin Paiute also erected cairns for ritual purposes as did the Northern Paiute. Paiute shamans were known to have constructed cairns in the presence of rock art as another extension of their vision quests. The Shasta young boys and young men also stacked rocks reportedly when they sought out luck. Rock stacks and prayer seats are also recorded throughout Northwestern California including Yurok, Tolowa, and Karok territories. Within these territories are distinguished six different configurations commonly used in stacking rocks together forming a rock feature complex located in the high country of northwestern California. These being rock cairns, rock stacks, prayer seats, rock alignments, rock circles, and rock hearth rings. There are also several cairn sites in the Northwest coast culture area such as Gold Beach, Pistol River area, upper drainage of the Rogue River at the juncture of the Northwest coast, California, and Plateau culture areas. At the Ridgeland Meadows Site (35JA301) there are over 50 cairns constructed in conical fashion.

Rock cairns associated with petro glyphs are well known connectors to vision quests and power spots with various tribes, especially the Klamath and Modoc. The ‘house of the rising sun’ cave and pictoglyph site of the Klamath at an undisclosed location in Northern California is notably associated with a power quest that scholars studying the site have concluded corresponds with the ethnographically described house of the Klamath/Modoc culture hero ‘Gmok’am’c’ who is associated with the sun in myths recorded by Jeremiah Curtin and Don Hann (1998) concluding that the site’s association with the mythos makes it a portal to the supernatural section of the Modoc cosmos and therefore being a strong supernatural location for power quests.
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The Orient Land Trust, Villa Grove, Colorado

Orient Land Trust / Valley View Hot Springs

The Orient Land Trust a.k.a. “Valley View Hot Springs”
info@olt.org, olt.org * PO Box 65, Villa Grove, CO 81155-0065 * 719.256.4315 * 9 am – 10 pm. Open to the public 7 days a week – closed December 1st – 28th.
This fantastic Land trust is dedicated to the preservation of natural resources, wildlife habitat, open space, historic and geologic features of the northern San Luis Valley for the enjoyment of current and future generations. The OLT protects a humongous bat colony, hot springs, alternative energy use, and is well known for its high altitude dark skies for astronomy, exposed active geological fault, limestone caves, numerous trails, historic buildings, town sites at an abandoned iron mine, and a working ranch. The OLT is a naturist community (clothing optional) with 24 hour access to the hotsprings when camping or renting their rustic lodging cabins. They limit the number of visitors based on space availability and environmental impact. For current pictures and views … visit their web site, linked above. The entire grounds are clothing optional – while the majority of the guests tend to swim and soak without swimsuits, there is no pressure either way. The OLT welcomes a diverse clientele of couples, singles, and families from all walks of life – children are always welcome, though require supervision. They offer camping and cabins, their indoor lodging have heat and electricity, though there are no telephones, clocks, radios, or tvs in any of the rooms. All of the ponds and pools are outdoors – there are no private pools or hot tubs – there are four natural ponds with temperatures ranging in the 90’s, an 80′ long spring-fed swimming pool (no chlorine) in the high 80’s, and a heated hot pool around 105 degrees. Our visit to this fantastic resort was over the weekend of 11/10-11/11. A must visit for any hot springs or naturalist enthusiast. Rating 5 stars out of 5.

Additional Visit: 1/24-1/25/09. 2/16/17-2/18/17. Excellent visit.

Orient Land Trust / Valley View Hot Springs (http://www.technogypsie.com/reviews/?p=164); near Moffat, Colorado. New Life in Colorado: Chronicle 26 – Chronicles of Sir Thomas Leaf and Prince Cian. Adventures in Colorado. Photos taken February 2017. To read the adventures, visit http://www.technogypsie.com/chronicles/?p=21965. To read reviews, visit: www.technogypsie.com/reviews. All photos and articles (c) 2017 Technogypsie.com – by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography

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Mesa Verde National Park, Colorado

Mesa Verde National Park

Mesa Verde National Park
https://www.nps.gov/meve/index.htm

Article currently being written. Expected publication date 2/16/17. Come back soon.

Mesa Verde National Park ( http://www.technogypsie.com/reviews/?p=30061) – Durango/Cortez area, Southwest Colorado, USA. New Life in Colorado: Chronicle 26 – Chronicles of Sir Thomas Leaf and Prince Cian. Adventures in Colorado. Photos taken February 11-13, 2017. To read the adventures, visit http://www.technogypsie.com/chronicles/?p=21965. To read reviews, visit: www.technogypsie.com/reviews. All photos and articles (c) 2015/2016 Technogypsie.com – by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography

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7 Minute Spring (Manitou Springs, Colorado)

7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147)

Seven Minute Spring
~ Manitou Springs, Colorado ~

Article by Thomas Baurley, Leaf McGowan, Technogypsie Research

The Seven Minute Spring was man-made and drilled in 1909 near the former Manitou House Hotel. The drilling hit a limestone cavity of ancient carbonated waters that created a geyser that would erupt every 7 minutes giving label to its current name. In 1920 the spring was owned by a curios and concessions that tried to cash in on it promoting “Mansions 7 Minute Spring” enclosed by a run-down shack. By the 1930’s new owners gave it a more rustic appearance by fencing it in with a rectangular log structure, although commercialized with trinkets, gifts, and curios as well as a miniature railroad that circled the property. By the 1940s, the property fell into disrepair, and saw a history of various attempts to restore the spring. It was turned into 7 Minute Spring Park by 1993. Local artisans Don Green, Maxine Green, and Bill Burgess created the fonts at the spring, the Pavillion, and tourist attraction for the site. The current gazebo is stylized to incorporate the design of the original 1880’s structure that once sheltered Ute Iron Spring, featuring an outdoor amphitheater, sculpture garden, and encasing the panoramic view of the mountains. The fonts for the spring was created by Bill Burgess, Don Green, and Maxine Green. The font through which visitors could fill up water bottles was designed by Don Green and is located within the building. Maxine Green designed the ceramic components of the two font designs.

    Mineral   Amount
    Alkalinity   1,310 mg/L
    Calcium   303 mg/L
    Chloride   96.4 mg/L
    Copper  
    Fluoride   .64 mg/L
    Iron   .54 mg/L
    Lithium   .277 mg/L
    Magnesium   82.6 mg/L
    Manganese  
    Potassium   19.5 mg/L
    Silica   22 mg/L
    Sodium   159 mg/L
    Sulfate   96.7 mg/L
    Zinc   .34 mg/L
    Total Dissolved Solids   1,560 mg/L

    Mineral spring comparison chart

The little touristy village of Manitou Springs is most famous for its mineral springs that well up through eight (previously 10, upwards of 50) fonts peppered throughout the town. These springs are free to visit and each holds its own variation of minerals, magic, folklore, and healing properties that visitors sought throughout the ages. Each has its unique flavor, natural carbonation, and effervescence. This valley was originally heavily frequented by various Native American tribes who visited fountain creek and its natural springs for its healing magic, offering homage and great respect to the spiritual powers that dwell here. They believed these magical springs were the gift of the Great Spirit Manitou, after which the town and valley was named from. They brought their sick here for healing. The aboriginal inhabitants and visitors of the area called the “Great Spirit” as “Manitou”, and felt these mineral springs was its breath, as the source of the bubbles in the spring water. This made the waters and grounds extremely sacred. The Ute, Arapaho, Cheyenne, and many other tribes came here to partake of the great spirit’s breath. They would heal their sick here, collect the waters, stay for winters, and share in the waters as a area of peace where no conflict was allowed. There was believed to have been 10 natural springs in the valley. The Euro-Americans caused conflicts and skirmishes with the Natives, pushing them out, so they could utilize the valley for business, resort, tourism, and commerce. It is said, after the Natives left, they cursed the area for the Whites that no business will ever succeed there. Ever since it has been an ever-changing valley with businesses coming and going, failing and closing, with new ones coming in and replacing those that left. One of the first white explorers to record the waters was Stephen Harriman Long in 1820. The expedition’s botanist and geologist Edwin James recorded in detail the healing nature of the waters. The explorer George Frederick Ruxton wrote in his travel about these “boiling waters” as well and that “… the basin of the spring was filled with beads and wampum, pieces of red cloth and knives, while the surrounding trees were hung with strips of deer skin, cloth, and moccosons”. This is a common practice to leave such similar objects, items, and cultural artifacts around the world at magical and healing springs, wells, and bodies of water.

Nearly 50 years later, Dr. William Abraham Bell and General William Jackson Palmer made plans to develop a health resort here during the Civil War with “a vision of dreamy summer villas nestled in the mountains with grand hotels and landscaped parks clustered around the springs” that they called “Fountain Colony” and “La Font”. It became Colorado’s first resort town. By 1871 white settlers came in and began developing the area for tourism, health care, and profit. A resort was soon developed here taking advantage of the waters and incorporating them into medicinal and healing water therapies. This brought great prosperity to the region. By 1873, a developer by the name of Henry McAllister who worked for Palmer, spread news about the medicinal benefits of the Springs and pushed for it to become a spa resort including “incomparable climate and scenery” as its backdrop.

Then came various medicinal practitioners, such as Doctor Edwin Solly who pushed the area as a resort for healing and therapy, preaching the combined waters to drink, soak in, and breath of the pure air mixed with the sunny climate would be the most effective prescription to treat tuberculosis. The commercial businesses began to lay claim to the various springs, enclosing some of them as the village grew. The first of which was the Cheyenne Spring House was established as a red sandstone bricked conical roofed structure. Over 50 wells and springs were drilled shortly after, many of which were enclosed. Once popularity disappeared and “dried up”, many of these springs were capped, paved over, and closed. However as the fad died, medical centers and hospitals around the United States improved, Manitou became forgotten and suffered abandonment. The Mineral Springs Foundation was formed in 1987 as an all-volunteer 501(c)3 non-profit to protect, improve, maintain, and manage the springs targeting to restore some of the springs and promote the popularity once again. They host walking tours called “Springabouts” every Saturday from Memorial Day to Labor Day, beginning in downtown, and can be arranged by visited the Tourist center or calling 719-685-5089. The visitor center will provide maps, brochures, detailed content charts, and sampling cups upon request. They can also be found at their website at http://www.manitoumineralsprings.org. The series of springs has been developed as a National Register of Historic Places district and is located in one of the country’s largest districts of its kind. It was originally called the “Saratoga of the West” and established as a resort community within a spectacular setting at the edge of the Rocky Mountains along the base of Pikes Peak. Numerous bottling companies moved into the are making profit on the waters, the most famous of which was “Manitou Springs water” and was sold globally.

Geology: The waters come from two original sources in the Rampart Range and Ute Pass, these “deep seated waters” travel through limestone caverns and drainage systems created by karst aquifers. The water dissolves the limestone and absorbs carbonic acid, carbon dioxide, and other minerals that make it “effervescent” or slightly naturally carbonated. It is heated by volcanic and inner core processes. Through time, the waters return to the surface naturally by means of an artesian process rising to the surface, collecting soda, minerals, and sodium bicarbonate upwards. The other source of the waters is from Fountain Creek and Williams Canyon, snow melt, rainwater, and surface waters. The warm water then flows up into a limestone cavern where it becomes carbonated and springs forth to the surface in natural as well as human drilled locations. Most of these waters take thousands of years to complete its voyage from the mountain snow-capped peaks down to inner earth and back up to the surface – freeing its content and solutions from being affected by industry, development, and atmospheric contamination.

    The Springs of Manitou:
    http://www.technogypsie.com/naiads/?p=3203

  1. Cheyenne Spring – http://www.technogypsie.com/reviews/?p=4921 or http://www.technogypsie.com/naiads/?p=3133
    This natural sweet soda spring comes up from limestone aquifers and is believed to be over 20,000 years old.
  2. Iron Spring – http://www.technogypsie.com/naiads/?p=3159
    The Iron spring is named after its harsh foul iron-tasting flavor and content. It was a man-made spring drilled in the 1800’s and prescribed to patients for iron deficiency.
  3. Lithia / Twin Spring – http://www.technogypsie.com/reviews/?p=4881 or http://www.technogypsie.com/naiads/?p=3163
    This is a combined location of two man-made drilled springs – Twin Springs and Lithia Springs. It is popular for its Lithium content and its sweet taste, calcium, lithium, and potassium content. Its popular to be mixed in lemonade.
  4. Navajo Spring – http://www.technogypsie.com/naiads/?p=3127
    This spring is a natural soda spring over which commercial development was built. It is now within and beneath the popcorn and candy store. This was the most popular that was frequented by Native Americans and early Euro-American settlers and was the founding spring for the village. It originally fed a large bath house and bottling plant bringing fame to the town.
  5. Old Ute Chief Spring – http://www.technogypsie.com/naiads/?p=3169
  6. Seven Minute Spring – http://www.technogypsie.com/naiads/?p=3147
    A man-made spring drilled in 1909 to enhance the neighboring hotel’s tourist attraction. Its unique carbonization caused it to erupt like a geyser every 7 minutes. It became dormant for many years until the 1990’s when it was re-drilled and the surrounding park was established.
  7. Shoshone Spring – http://www.technogypsie.com/naiads/?p=3151
    This was a natural spring that hosted sulphur content and was prescribed by various physicians for curative powers before modern medicine became popular and effective.
  8. Soda Spring – http://www.technogypsie.com/naiads/?p=3217
  9. Stratton Spring – http://www.technogypsie.com/reviews/?p=4931 or http://www.technogypsie.com/naiads/?p=3139
    This is a man-made drilled spring by the Stratton Foundation as a service to Manitou Springs village where tourists could come and partake of its waters, dedicated to early Native American Trails.
  10. Wheeler Spring – http://www.technogypsie.com/naiads/?p=3155
    This is another man-made drilled spring that was donated to the city by settler Jerome Wheeler of the New York Macy’s who resided and banked in the town during the mining and railroad period. His former home is located where the current post office is today.

7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 – Chronicles of Sir Thomas Leaf and Prince Cian. Adventures in Colorado. Photos taken December 18, 2016. To read the adventures, visit http://www.technogypsie.com/chronicles/?p=21965. To read reviews, visit: www.technogypsie.com/reviews. All photos and articles (c) 2015/2016 Technogypsie.com – by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography. Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.

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The Magic and Minerals of Manitou Springs

7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147) .

The Magical Mineral springs of Manitou
~ 354 Manitou Ave, Manitou Springs, Colorado ~

Article by Thomas Baurley, Leaf McGowan, Technogypsie Research

The little touristy village of Manitou Springs is most famous for its mineral springs that well up through eight (previously 10, upwards of 50) fonts peppered throughout the town. These springs are free to visit and each holds its own variation of minerals, magic, folklore, and healing properties that visitors sought throughout the ages. Each has its unique flavor, natural carbonation, and effervescence. This valley was originally heavily frequented by various Native American tribes who visited fountain creek and its natural springs for its healing magic, offering homage and great respect to the spiritual powers that dwell here. They believed these magical springs were the gift of the Great Spirit Manitou, after which the town and valley was named from. They brought their sick here for healing. The aboriginal inhabitants and visitors of the area called the “Great Spirit” as “Manitou”, and felt these mineral springs was its breath, as the source of the bubbles in the spring water. This made the waters and grounds extremely sacred. The Ute, Arapaho, Cheyenne, and many other tribes came here to partake of the great spirit’s breath. They would heal their sick here, collect the waters, stay for winters, and share in the waters as a area of peace where no conflict was allowed. There was believed to have been 10 natural springs in the valley. The Euro-Americans caused conflicts and skirmishes with the Natives, pushing them out, so they could utilize the valley for business, resort, tourism, and commerce. It is said, after the Natives left, they cursed the area for the Whites that no business will ever succeed there. Ever since it has been an ever-changing valley with businesses coming and going, failing and closing, with new ones coming in and replacing those that left. One of the first white explorers to record the waters was Stephen Harriman Long in 1820. The expedition’s botanist and geologist Edwin James recorded in detail the healing nature of the waters. The explorer George Frederick Ruxton wrote in his travel about these “boiling waters” as well and that “… the basin of the spring was filled with beads and wampum, pieces of red cloth and knives, while the surrounding trees were hung with strips of deer skin, cloth, and moccosons”. This is a common practice to leave such similar objects, items, and cultural artifacts around the world at magical and healing springs, wells, and bodies of water.

Iron Spring (http://www.technogypsie.com/naiads/?p=3159); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
Iron Spring (http://www.technogypsie.com/naiads/?p=3159)

Nearly 50 years later, Dr. William Abraham Bell and General William Jackson Palmer made plans to develop a health resort here during the Civil War with “a vision of dreamy summer villas nestled in the mountains with grand hotels and landscaped parks clustered around the springs” that they called “Fountain Colony” and “La Font”. It became Colorado’s first resort town. By 1871 white settlers came in and began developing the area for tourism, health care, and profit. A resort was soon developed here taking advantage of the waters and incorporating them into medicinal and healing water therapies. This brought great prosperity to the region. By 1873, a developer by the name of Henry McAllister who worked for Palmer, spread news about the medicinal benefits of the Springs and pushed for it to become a spa resort including “incomparable climate and scenery” as its backdrop.

Shoshone Spring (http://www.technogypsie.com/naiads/?p=3151) Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
Shoshone Spring (http://www.technogypsie.com/naiads/?p=3151)

Then came various medicinal practitioners, such as Doctor Edwin Solly who pushed the area as a resort for healing and therapy, preaching the combined waters to drink, soak in, and breath of the pure air mixed with the sunny climate would be the most effective prescription to treat tuberculosis. The commercial businesses began to lay claim to the various springs, enclosing some of them as the village grew. The first of which was the Cheyenne Spring House was established as a red sandstone bricked conical roofed structure. Over 50 wells and springs were drilled shortly after, many of which were enclosed. Once popularity disappeared and “dried up”, many of these springs were capped, paved over, and closed. However as the fad died, medical centers and hospitals around the United States improved, Manitou became forgotten and suffered abandonment. The Mineral Springs Foundation was formed in 1987 as an all-volunteer 501(c)3 non-profit to protect, improve, maintain, and manage the springs targeting to restore some of the springs and promote the popularity once again. They host walking tours called “Springabouts” every Saturday from Memorial Day to Labor Day, beginning in downtown, and can be arranged by visited the Tourist center or calling 719-685-5089. The visitor center will provide maps, brochures, detailed content charts, and sampling cups upon request. They can also be found at their website at http://www.manitoumineralsprings.org. The series of springs has been developed as a National Register of Historic Places district and is located in one of the country’s largest districts of its kind. It was originally called the “Saratoga of the West” and established as a resort community within a spectacular setting at the edge of the Rocky Mountains along the base of Pikes Peak. Numerous bottling companies moved into the are making profit on the waters, the most famous of which was “Manitou Springs water” and was sold globally.

7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147)

Geology: The waters come from two original sources in the Rampart Range and Ute Pass, these “deep seated waters” travel through limestone caverns and drainage systems created by karst aquifers. The water dissolves the limestone and absorbs carbonic acid, carbon dioxide, and other minerals that make it “effervescent” or slightly naturally carbonated. It is heated by volcanic and inner core processes. Through time, the waters return to the surface naturally by means of an artesian process rising to the surface, collecting soda, minerals, and sodium bicarbonate upwards. The other source of the waters is from Fountain Creek and Williams Canyon, snow melt, rainwater, and surface waters. The warm water then flows up into a limestone cavern where it becomes carbonated and springs forth to the surface in natural as well as human drilled locations. Most of these waters take thousands of years to complete its voyage from the mountain snow-capped peaks down to inner earth and back up to the surface – freeing its content and solutions from being affected by industry, development, and atmospheric contamination.

Navajo Spring (http://www.technogypsie.com/naiads/?p=3127), Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
Navajo Spring (http://www.technogypsie.com/naiads/?p=3127)

    The Springs of Manitou:
    http://www.technogypsie.com/naiads/?p=3203

  1. Cheyenne Spring – http://www.technogypsie.com/reviews/?p=4921 or http://www.technogypsie.com/naiads/?p=3133
    This natural sweet soda spring comes up from limestone aquifers and is believed to be over 20,000 years old.
  2. Iron Spring – http://www.technogypsie.com/naiads/?p=3159
    The Iron spring is named after its harsh foul iron-tasting flavor and content. It was a man-made spring drilled in the 1800’s and prescribed to patients for iron deficiency.
  3. Lithia / Twin Spring – http://www.technogypsie.com/reviews/?p=4881 or http://www.technogypsie.com/naiads/?p=3163
    This is a combined location of two man-made drilled springs – Twin Springs and Lithia Springs. It is popular for its Lithium content and its sweet taste, calcium, lithium, and potassium content. Its popular to be mixed in lemonade.
  4. Navajo Spring – http://www.technogypsie.com/naiads/?p=3127
    This spring is a natural soda spring over which commercial development was built. It is now within and beneath the popcorn and candy store. This was the most popular that was frequented by Native Americans and early Euro-American settlers and was the founding spring for the village. It originally fed a large bath house and bottling plant bringing fame to the town.
  5. Old Ute Chief Spring – http://www.technogypsie.com/naiads/?p=3169
  6. Seven Minute Spring – http://www.technogypsie.com/naiads/?p=3147
    A man-made spring drilled in 1909 to enhance the neighboring hotel’s tourist attraction. Its unique carbonization caused it to erupt like a geyser every 7 minutes. It became dormant for many years until the 1990’s when it was re-drilled and the surrounding park was established.
  7. Shoshone Spring – http://www.technogypsie.com/naiads/?p=3151
    This was a natural spring that hosted sulphur content and was prescribed by various physicians for curative powers before modern medicine became popular and effective.
  8. Soda Spring – http://www.technogypsie.com/naiads/?p=3217
  9. Stratton Spring – http://www.technogypsie.com/reviews/?p=4931 or http://www.technogypsie.com/naiads/?p=3139
    This is a man-made drilled spring by the Stratton Foundation as a service to Manitou Springs village where tourists could come and partake of its waters, dedicated to early Native American Trails.
  10. Wheeler Spring – http://www.technogypsie.com/naiads/?p=3155
    This is another man-made drilled spring that was donated to the city by settler Jerome Wheeler of the New York Macy’s who resided and banked in the town during the mining and railroad period. His former home is located where the current post office is today.

7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
7 Minute Spring (http://www.technogypsie.com/naiads/?p=3147); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 – Chronicles of Sir Thomas Leaf and Prince Cian. Adventures in Colorado. Photos taken December 18, 2016. To read the adventures, visit http://www.technogypsie.com/chronicles/?p=21965. To read reviews, visit: www.technogypsie.com/reviews. All photos and articles (c) 2015/2016 Technogypsie.com – by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography. Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.

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Miramont Castle (Manitou Springs)

Miramount Castle (http://www.technogypsie.com/reviews/?p=29421&preview=true); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
Miramont Castle (http://www.technogypsie.com/reviews/?p=29421)

Miramont Castle
~ 9 Capitol Hill Avenue Manitou Springs Colorado 80829 USA – miramontcastle@yahoo.com – http://www.miramontcastle.org/ ~

An oddity overlooking the village of Manitou Springs, Miramont castle is a manor house, museum, and tea room that was originally built in 1895. It was the private manor house for french born Catholic priest Father Jean Baptist Francolon. He later donated his home to the Sisters of Mercy for use as a sanitarium for those seeking healing from the magical waters of Manitou’s springs. The Sisters of Mercy set up the sanitarium in 1895 as a house to heal tuberculosis. They expanded the building in 1896 to take care of additional patients. The sisters were known for their motherly care, cleanliness, and excellence. They not only cared for patients, but contributed to the town’s culture, offering piano, violin, mandolin, guitar, and banjo lessons for the towns folk. The castle fell vacant from 1900 to 1904. The Sisters were urged by Dr. Geierman to purchase the castle for use with workings and healings achieved by German priest Sebatian Kneipp who initiated a water therapy system involving drinking prodigious quantities of Manitou’s healing waters as well as bathing in them several times a day. The Castle experienced a devastating fire in 1907 caused by an electrical fire, destroying part of the Montcalme sanitarium. Patients were relocated to the Castle for the next 20 years. In 1928 the Castle and sanitarium experienced financial difficulties so the sanitarium was converted to a boarding house for the wealthy and tourists, retreat for clergy, and eventually closed. It remained empty until privately purchased in 1946. The castle has been placed on the National Register of Historic Places in 1977 and has achieved national landmark status. Built by Father Jean Baptiste Francolon in 1895 with an eclectic style blending various architectural styles from Byzantine to Tudor styles. It today stands as a great example of Victorian Era design. The museum is fully accessible for tours and events. There is a climbing staircase as well as two chairlifts within. The castle is rumored to be haunted with numerous ghosts and poltergeists. Visitors can view all 42 furnished rooms, the gardens, and the tea room. Rated 5 stars out of 5

Miramount Castle (http://www.technogypsie.com/reviews/?p=29421&preview=true); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken December 18, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography.  Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.
Miramount Castle (http://www.technogypsie.com/reviews/?p=29421&preview=true); Explorations around Manitou Springs, Colorado. New Life in Colorado: Chronicle 26 – Chronicles of Sir Thomas Leaf and Prince Cian. Adventures in Colorado. Photos taken December 18, 2016. To read the adventures, visit http://www.technogypsie.com/chronicles/?p=21965. To read reviews, visit: www.technogypsie.com/reviews. All photos and articles (c) 2015/2016 Technogypsie.com – by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography. Manitou Springs: http://www.technogypsie.com/reviews/?p=22613; Colorado: http://www.technogypsie.com/reviews/?p=22613.

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Serpent Mound, Peebles, Ohio

Serpent Mound (http://www.technogypsie.com/reviews/?p=28935); Exploring the Moundbuilder - New Beginnings: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken November 26, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography
Serpent Mound (http://www.technogypsie.com/reviews/?p=28935)

Serpent Mound
~ 3850 State Route 73, Peebles, Ohio 45660 ~ 1-800-752-2757 ~ www.arcofappalachia.org ~

One of the most world famous mound-culture sites in Ohio, Serpent Mound is an animal effigy mound that can be seen from the sky or up high. The site is well preserved and protected, with a nice parking lot, rest rooms, museum, and group picnic areas. There is a scaffolding tower you can climb on to view the serpent mound better. There is a $8 charge per vehicle to park, otherwise admission is free. Park is open 9 am until dusk. Museum closes at 4 pm. You no longer can climb or walk on the mounds as they are being preserved for future generations and protecting their sacredness. This site is the world’s largest surviving example of an ancient animal effigy mound. It winds over 1,348 fee oer the ground, and the earthworks are beautifully preserved example of an undulating serpent with an oval shape at the head. These kind of mounds were created by aboriginal inhabitants of the area prior to Euro-American settlers and exploration. The earthworks are very sophisticated art and unfortunately through the past, many were destroyed by Euro-American settlers, homesteaders, agriculture, and development. Early excavations revealed no artifacts to help identify which tribe or peoples created it. It is believed that multiple cultures could have contributed to it over time. There were later discovered, three conical burial mounds right by the Serpent Mound, two of which date to the Adeno Culture (800 BCE – 100 CE) and one to the Fort Ancient Culture (1000-1650 CE). A nearby village site was occupied by both the Adena and the Fort Ancient Cultures. Carbon dating from within the mound has shown conflicting dates for both Fort Ancient and Adena Time periods leaving the mound builders a remote mystery. Excavations in 2012 reveal the buried foundations of a fourth coil near the head. While there are some oral traditions suggesting possible interpretations of its meaning and use, there are also many modern theories trying to explain it, but no sound complete explanation exists. There are striking astronomical correlations with the moon and sun, with astrological observations that can be made throughout the year with various seasons and festivals. The serpent motif has a symbolic connection to many cultures as a symbol of cycles of birth and death, resurrection , and the higher/lower worlds.

A tributary of the Ohio Brush Creek runs through the park, bringing many species of plants and animals to live here, rare and common. The rock cliffs below the mound are dolomite limestone as the bedrock base providing classic karst features of grotto cliffs, and springs / sinkholes around the region. The earthworks sit atop a narrow flat ridge at the edge of an ancient crater at least 4 miles in diameter. The crater was formed by a meteorite impact that occurred 250 million years ago, giving lift to this magical formation. At the ancient crater’s center, the bedrock was pushed upward at least a thousand feet from its original position. Throughout the bowl of the structure there are massive cracks, faults, and places where to rock layers are jumbled and even upside down. The Mound has international recognition and has been submitted to UNESCO – United nations Educational Scientific and Cultural Organization for the World Heritage List.

Serpent Mound (http://www.technogypsie.com/reviews/?p=28935); Exploring the Moundbuilder - New Beginnings: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken November 26, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography
Serpent Mound (http://www.technogypsie.com/reviews/?p=28935); Exploring the Moundbuilder – New Beginnings: Chronicle 26 – Chronicles of Sir Thomas Leaf and Prince Cian. Adventures in Colorado. Photos taken November 26, 2016. To read the adventures, visit http://www.technogypsie.com/chronicles/?p=21965. To read reviews, visit: www.technogypsie.com/reviews. All photos and articles (c) 2015/2016 Technogypsie.com – by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography

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Seip Mound, Ohio

Seip Mound, Ohio ( http://www.technogypsie.com/reviews/?p=28939). Exploring the Moundbuilder - New Beginnings: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken November 26, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography
Seip Mound, Ohio ( http://www.technogypsie.com/reviews/?p=28939).

Seip Earthworks
~ Chillicothe, Ohio ~

About fourteen miles away from Chillicothe, Ohio as part of the Hopewell Mound Complex as a large earthen work complex that has a low embankment forming a small circle and an irregular circle next to a square that make up a 121 acre site. Within this enclosure is a large elliptical mound and three smaller conjoined mounds, as well as several smaller mounds, and several structure outlines found within the excavations. The larger mound was originally 240 feet long, 160 feet wide, and 30 feet high. Visiting this site, you’ll see a portion of the reconstructed wall, a reconstructed mound, and a part of the original wall. Public parking is located at the front of the site, there is a porta-toilet, and picnic shelter with information signs located throughout the site. The site is open during daylight hours and is free.

This mound is considered one of the largest of the Hopewell Culture mounds in Ohio dating from 100 BCE to about 500 CE. It was built by Native Americans pre-contact. There is estimated that there was over 10,000 feet of embankment walls that once stood 10 feet in height. The site was originally excavated between 1925 and 1928 by the Ohio History Connection discovering a large variety of artifacts crafted from an assortment of exotic raw materials like copper and mica. The Mound is listed on the National Register of Historic Places and is owned by the National Park Service.

Seip Mound, Ohio ( http://www.technogypsie.com/reviews/?p=28939). Exploring the Moundbuilder - New Beginnings: Chronicle 26 - Chronicles of Sir Thomas Leaf  and Prince Cian.  Adventures in Colorado. Photos taken November 26, 2016.  To read the adventures, visit   http://www.technogypsie.com/chronicles/?p=21965.   To read reviews, visit: www.technogypsie.com/reviews.  All photos and articles (c) 2015/2016 Technogypsie.com - by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography
Seip Mound, Ohio ( http://www.technogypsie.com/reviews/?p=28939). Exploring the Moundbuilder – New Beginnings: Chronicle 26 – Chronicles of Sir Thomas Leaf and Prince Cian. Adventures in Colorado. Photos taken November 26, 2016. To read the adventures, visit http://www.technogypsie.com/chronicles/?p=21965. To read reviews, visit: www.technogypsie.com/reviews. All photos and articles (c) 2015/2016 Technogypsie.com – by Leaf McGowan and Thomas Baurley. All rights reserved. www.technogypsie.com/photography

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St. Finbarr’s Holy Well: Gougane Barra

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Gougane Barra, Macroom, County Cork, Ireland

Saint Finbarr’s Holy Well ~ Gougane Barra
* Gougane Barra * Macroom, County Cork, Ireland *
* Coordinates: N 51 50′ 21.0″ W 009 19′ 07.8″ * Grid Ref. W 09151 65974 * Elevation: 164 meters above sea level * OS 85 092 660 marked *

Just inside the gate crossing over to the Island with the Church that is known as Gougane Barra resides a stone enclosed holy well attributed to Saint Finbarr. Some claim this is one of the most potent holy wells in all of Cork known for its healing properties. Some say it is the source of the River Lee. There is also a Wishing Tree / Money Tree nearby. There used to be a old cross that stood in the middle of a field that had coins hammered all over it that fell down and rotted away.

May2312d-MaggieLandBlanckIllus-SportDramNews10-18-1879
Print collection of Maggie Land Blanck, The Illustrated Sporting and Dramatic News, October 18, 1879
Gougane Barra, Macroom, County Cork, Ireland

The tradition of hammering money moved from this cross to the Wishing tree. This is because the cross fell over due to the weight of coins, and was removed by the Church in the late 1990’s and placed against a yew tree in the back of the settlement. Saint Finbarr was the founder of the monastic site and church on this island, Gougane Barra, the City of Cork, and its Sea. He was led by angels, chased off L, Gougan Barra Dragon who lived in the lake, and had a host of mysteries and miracles associated with his life. It is because of this, the magical waters of the well share in his fame. Catholics favored coming here for many years as it was a refuge from the Penal Laws due to its remoteness. Catholic/Christian Observations at the well include doing rounds, stations, or turas at the well before gathering a bottle of its magical waters to bring home with them. The fairy tale of Morty Sullivan and the Black Steed takes place near here.

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Gougane Barra, Macroom, County Cork, Ireland

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Gougane Barra

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Gougane Barra, Macroom, County Cork, Ireland

Gougane Barra (Gugn Barra)
* Macroom, County Cork, Ireland *
Article by Thomas Baurley, Archaeologist – Technogypsie Productions www.technogypsie.com © 2013 – all rights reserved.

Gougane Barra is a enlightening niche of history nestled in the woods within a lake along Ireland’s southwestern countryside. Gougane Barra means “The Rock of Barra.” Barra refers to Saint Finbarr, the patron Saint of Cork. My first visit was at night which was magically radiant. I look forward to the opportunity to visit the site during the day. This is the home of the hallowed shrine of Saint Finbarr and his oratory. The church resides on a small island in the lake. Next to the church are the historic ruins of St. Finbarr’s monastery and contains ancient prayer cells with remarkably ancient stations of the cross. The original monastery dates to the 6th century C.E. (common era) The original monastery can no longer be found. Behind the chapel are ruins that some purport to be the original monastery, but they were built in the 17th century. They consist of four stone walls surrounding a large wooden cross dotted with a series of prayer cells within which have crosses inscribed. These cells were built in 1700 by Reverend Denis O’Mahony who retired here dedicated to God. During Cromwell’s torment of Ireland, the possession of this land fell out of the O’Leary families hands and fell into ruin. It then passed to the Townsend family and used for farmland. This is the location by Christian myth that Saint Finbarr came to and communed with God, seeing the surrounding mountains as his personal cloister, and the lake mirroring God’s grandeur. It is here he built stone cells to commemorate his hermitage and commune with Deity. It has ever since been a backdrop for art, painting, photography, poetry, and spirituality. From here Saint Finbarr traveled along the Lee River to become the first Bishop and founder of Cork and its church. Saint Finbarr passed away at Cloyne in 633 C.E. His feast day is celebrated in his honor on September 25th. On site is also a Holy Well and Wishing Tree.

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Gougane Barra, Macroom, County Cork, Ireland

The church (also called the oratory) is of modern construct and design with infamous stained glass windows. Here pilgrims visit frequently, especially on September 25th, the feast day of Saint Finbarr. During Ireland’s Penal history, pilgrims came to Gougane Barra for Mass and is why there are numerous mass rounds in the area.
When we eloped in South Carolina we had plans of coming back to this church to get married at officially for our family and friends as it was always a dream wedding location for my wife. Alas though, an unexpected wee one changed our plans for that. It is however one of the most famous locations in Cork County to get married at

The Gougane Barra Lake formed in a rock basin that was carved out during the ice age with depths upward of 12 meters. The surrounding hills are made of old red sandstone. The park today is approximately 142 hectares in size. It was virtually without trees until 1938 when it was re-forested with Sitka Spruce, Lodgepole Pine, and Japanese Larch. The area now stands forested. The forested and bog areas are abundant with purple moor grass, bog mosses, cotton grasses, sedges, rushes, fox’s cabbage, butterworths, lichens, and sundews. The area is home to the otter, badgers, brown rat, fox, rabbit, field mice, pigmy shrew, pine marten, coal tit, wren, robins, wood pigeons, blackbirds, chiffchaff, willow warbler, pied wagtail, gray wagtail, dock dove, cuckoo, thrush, starlings, red buntings, cormorants, herons, moorhens, and swan.

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Gougane Barra, Macroom, County Cork, Ireland

Alot of legends surround Saint Finbarr, Gougane Barra, and its lake. It was here in the lake that Saint Finbarr chased off L, Gougane Barra Dragon. A dragon or a sea monster like Nessie, the legends vary in their descriptions. The creature’s expulsion is believed to be the source of the large channel that is now the River Lee flowing west to the sea at Cork City. A little sea monster is memorialized in the hedge along the isle’s road. Saint Finbarr was also believed to have been led by an angel from the source of the river Lee at his monastic site to its marshy mouth where he built a monastery “out of which grew the Sea and the City of Cork”. By placing the monastery here it made the River Lee to be the symbol of Cork City and Cork County. Legends tell of him going to Rome on a Pilgrimage and upon his return met Saint David who lent him a horse that miraculously helped him cross the channel. He was aided by Saint Brendan who signaled him in navigation during his voyage east. Some say Pope Gregory was going to make Saint Finbarr pope but didn’t because he was deterred by a vision. When Finbarr returned to Ireland, God created a miraculous flow of oil from the ground, sending him up into heaven and consecrating him as a Bishop. It was also told that he was visited by Saint Laserian and two monks who sat with him under a hazel talking about religion. They asked him for a sign that God was with him, in reply of which, Saint Finbarr prayed and the spring catkins on the bush above them fell off, grew into nuts, ripened, and poured them into their laps. The day he died and his body was moved to Cloyne, the sun failed to shine for a fortnight.

The fairy tale of Morty Sullivan and the Black Steed takes place near here where he was thrown off a cliff by a Pooka. Some believe because of legends such as these, inspire other drunken pilgrims to come t the site in the dark leading to disruption, vandalism, injury, and death. According to Thomas Crofton Croker in his book “Fairy legends and traditions of the south of Ireland” that “in deed this fact was so notorious that the Catholic clergy in the south of Ireland publicly forbade the customary pilgrimage on the 24th of June to the Lake of Gougane Barra as it presented an annual scene of drunkenness, riot, and debauchery too shocking for description.

How to get here: Located 5 kilometers west of Ballingeary on the R584 roadway to Bantry just at the Pass of Keimaneigh. Follow posted signs.

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Binne’s Cairn: The Giant’s Grave, Curraghbinny Woods, Cork, Ireland

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Binne’s Cairn, The Giant’s Grave, Curraghbinny Hill, Ireland

The Giant’s Grave: Binne’s Cairn
* Curraghbinny Woods, County Cork, Munster, Ireland * Latitude: 5148’41.35″ * Longitude: -817’52.72″ *

Atop the summit of Curraghbinny Hill in Curraghbinny Forest Recreation Area lies a mound of giant stones/ cairn that is locally called “The Giant’s Grave”. The grave overlooks Cork Harbour. It was excavated by an archaeological team in 1932 by archaeologist Sean P. O’Riordan. During this excavation, a large circle of giant boulders were uncovered beneath a spread of stones. Within the cairn was an arc of smaller stones closer to the center. In the center of the monument was a heap of stone and clay. That is all found within the cairn. Nearby however were found cattle teeth, cattle bone, charcoal, cremated human bone, a small bronze ring, and two collections of water-rolled pebbles imported from elsewhere. The cremated human bone found nearby was carbon dated roughly to be 4,000 years old. No one knows the exact date of the cairn, but it is estimate to be Bronze Age (2000 B.C.E. to 400 B.C.E.). The name of the woods “Curraghbinny” in Irish is “Corra Binne” named after the legendary giant called Binne. It is believed that this cairn is his burial chamber atop the hill (called a “Corra” in Irish). The stone most likely was deposited naturally during the Ice Age 20,000 years ago. The Giant’s Stone in Crosshaven went missing after the slob in the town center was filled in and was recently recovered and brought back to be displayed in the middle of Crosshaven.

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Binne’s Cairn, The Giant’s Grave, Curraghbinny Hill, Ireland

The legend of the Giant named Binne
According to Robert Day who told the tale in 1892 about a giant named Mahain who threw two stones from Monkstown landing in Ringaskiddy and the other in Crosshaven. It is believed this was the Giant named Binne. Another local tale tells a similar tale, but this time the Giant was called Binne, and lived locally in Currabinny. He was the giant who cast the stones into Crosshaven years ago. The stone apparently has a set of fingerprints embedded into the stone leading viewers of it to believe they belonged to a giant.

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Binne’s Cairn, The Giant’s Grave, Curraghbinny Hill, Ireland

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Tobar Eoin g: St. John’s Well, Carrigaline – County Cork, Ireland

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St. John’s Well, County Cork, Ireland

Tobar Eoin g: St. John’s Well (Formerly St. Renogue’s Well)
Carrigaline, Co. Cork, Ireland
Official article: http://www.naiads.org/well/?p=377, archive article: http://www.technogypsie.com/reviews/?p=14325
Written by Thomas Baurley, Archaeologist – Technogypsie Research (c) 2013; http://www.technogypsie.com

Nestled into the woods between housing estates is a beehive shaped rock cairn covering a historical holy well that today is known as “St. John’s Well” or “Toberabbog”. Since Cork County has a few “St. John’s” Wells, it should be annotated as “St. John’s Well Carrigaline”. It is also called “Tobar Eoin g” or “St. Renogue’s” Well, an earlier dedication before St. John took over the well’s magic. The 1840 Ordinance Survey Map records the map as Saint Rinoge’s or Renogue’s Well. It is located to the northwest of Carrigaline, along a residential road and two-track between Ballinrea Road and Ballea Road (R613) and is surrounded by the Dun Eoin residential estates. Even though the well is watched over by parishioners and the local parish, many kids and trouble-makers vandalize and hang out at the site doing controversial activities.

The well is encased and protected by a bee-hive shaped stone structure that resembles a cairn with a small hole from which the water flows. Atop the cairn is a cross in disrepair with scratch etchings of crosses by pilgrims inscribed on the exterior walls. This mineral spring is for the healing of eyes and debilities. Next to the well is a large tree that is surrounded by a low circular wall upon which is a stone plaque that tells a short history of the site. Around the site are a number of benches and steps made of railroad ties. Opposite the well is a small stone altar upon which the name of the well is carved. According to local legend, the well was discovered by a blind man who upon visiting the well, had his sight restored. He was so ecstatic about this miracle, he built the corbelled stone beehive over the well to protect and honor it.

Christian/Catholic observations today at the well are celebrated here on St. John’s Eve which falls on the 23rd of June every year. This is the feast day of Saint John the Baptist. While earlier and older Pagan rites may have been held here celebrating the Summer solstice in similar practices, this well does not appear to be revered by Pagans much anymore. The Christian celebrations have been in practice since the early 19th century C.E. (common era) and consists of a gathering at the well that number in the hundreds of locals coming together to conduct prayers, hymns, and rites at this particular site. St. John’s Eve is derived of both Pagan and Celtic customs mixed with Catholic devotionals to the saints. Originally began by lighting a bonfire with attendees going to sites where Saint John is venerated. In modern day practice, the devotions at this well is organized by a small group of parishioners and Catholic parish clergy. The priest brings in the rosary and circles the well while someone scratch inscribes the cross on the stones of the beehive cairn with each mark representing a decade of the rosary. While the focus is on the clergy, a number of people individually circle the well as well and mark the crosses while praying. The Eucharist is then displayed and venerated during which the Parish choir and the Carrigaline Pipe Band accompany with music. A formal service is performed after which participants go to the well to drink of the waters, bless themselves, and collect some water to take with them for healing activities at home for themselves and loved ones. Some gather water from the flow out of the well while others will crawl on their hands and knees going into the well to get their water. To many, it is very essential to collect the water and touch it at is exact point of its source where it is the purest. To embrace the magic of the waters, it is custom for the pilgrims to say a decade of the rosary at each of the inscribed crosses found in the walls of the well stones for the miracles to be delivered.

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St. John’s Well, County Cork, Ireland

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St. John’s Well, County Cork, Ireland

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Pilgrim cross scratches / etchings

Catholic pilgrims to sacred monastic sites usually involving rounds, turas, or stations in southern Ireland have incorporated a practice of scratching / etching celtic and long-bodied crosses into stones at sacred positions on the sites. These are done with pebbles or small scratching stones. Good examples of this practice can be found at Tobar Eoin g: St. John’s Well, Carrigaline – County Cork, Ireland and Tobar Ghobnatan cross etchings.

Christian/Catholic observations today at the St. John’s well in Carrigaline are celebrated here on St. John’s Eve which falls on the 23rd of June every year. This is the feast day of Saint John the Baptist. While earlier and older Pagan rites may have been held here celebrating the Summer solstice in similar practices, this well does not appear to be revered by Pagans much anymore. The Christian celebrations have been in practice since the early 19th century C.E. (common era) and consists of a gathering at the well that number in the hundreds of locals coming together to conduct prayers, hymns, and rites at this particular site. St. John’s Eve is derived of both Pagan and Celtic customs mixed with Catholic devotionals to the saints. Originally began by lighting a bonfire with attendees going to sites where Saint John is venerated. In modern day practice, the devotions at this well is organized by a small group of parishioners and Catholic parish clergy. The priest brings in the rosary and circles the well while someone scratch inscribes the cross on the stones of the beehive cairn with each mark representing a decade of the rosary. While the focus is on the clergy, a number of people individually circle the well as well and mark the crosses while praying. The Eucharist is then displayed and venerated during which the Parish choir and the Carrigaline Pipe Band accompany with music. A formal service is performed after which participants go to the well to drink of the waters, bless themselves, and collect some water to take with them for healing activities at home for themselves and loved ones. Some gather water from the flow out of the well while others will crawl on their hands and knees going into the well to get their water. To many, it is very essential to collect the water and touch it at is exact point of its source where it is the purest. To embrace the magic of the waters, it is custom for the pilgrims to say a decade of the rosary at each of the inscribed crosses found in the walls of the well stones for the miracles to be delivered.

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Tobar Ghobnatan Cross Etchings

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Tobar Ghobnatan Cross Etchings
* Tobar Ghobnatan * Ballyvourney (a.k.a. Baile Bhuirne), County Cork, Ireland *

An interesting custom I came across while visiting the Tobar Ghobnatan monastic site were these scratchings in the rocks of sacred sites of a Celtic Cross. They were done hundreds of times atop each other. Actually, the first time I saw this was at St. John’s Well in County Cork. I thought it was an anomoly, but that changed at Tobar Ghobnatan. Tobar Ghobnatan has an unlimited number of examples of this practice. This practice seems to have Pagan roots, but definitely absorbed by Catholicism in practice within County Cork, especially at the Stations while doing rounds or turas.

Throughout the Stations at Tobar Ghobnatan one can see that modern pilgrims have attended the stations and marked the stones around the shrine with Celtic crosses (equal armed crosses) with a stone by scratching the symbol over and over into the stone as part of their prayers. You first see this at the site when you enter the main entrance to the statue, hut, and well – the two gateway stones are marked by crosses, as are the modern cylinder shaped pillars found within the hut and church. This practice can be see at St. John’s Well outside of Cork, St. Declan’s Well at Ardmore, and many other sites around southern Ireland. The practice can be dated as early as the medieval period continuing to present day. It is unknown of how early the scratching of the cross began. Often small pebbles and rocks are left atop the stones so other pilgrims will continue the repetition and practice, each etching the sign of the cross as they say their prayers at the station shrine.

The etching in stone found at Tobar Ghobnatan are considered to be dedicated to the Matron Saint of Ballyvourney and sacred Bee-Keeping mistress, Saint Ghobnatan holy pilgrimage site and monastic settlement known as “Tobar Ghobnatan”. This is the legendary home of St. Gobnait/Ghobnatan. It is located a kilometer south of the village of Ballyvourney where her church Min Mr (a.k.a. Bairnech) was built.

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Her purported grave can be found in the church yard opposite the hut. This is marked Stations 3 and 4 on the pilgrimage stations/turas map. This is a small artificial prehistoric mound that looks like most other megalithic cists. On its south end is a large stone slab which is the location where many believe her body to rest. Atop this stone pilgrims scratch the cross into the stone slab (Station 3). The slab atop the cist (Station 4) is also covered with scratched crosses. There are said to exist three Bullaun Stones here, the third of which may be in the station 3 stone slab.

How to get here: Drive West from Macroom to Kerry on the N22. As you pass through Ballymakerry (Baile Mhic Ire), you will pass a church on your right-hand side and will take the first left hand turn after the church that has a sign post. Follow the road 400 meters and you will see the first (and main) holy well on the right. You’ll need to go up the hill a bit for parking as it is a very narrow road. Take the next right hand road (near where you can park by a graveyard) up the hill to see the other holy well, statue, hut, church ruins, and main graveyard. There is also a modernized porta-toilet in this parking lot so you don’t have to use the bushes. The GPS coordinates are: 79: W 1967 7688. Longitude: 9 10′ 5″ W, Latitude: 51 56′ 18″ N.

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Article by Thomas Baurley, Leaf McGowan, Technogypsie Productions and Research Services: Technogypsie.com. © 2013: All rights reserved.

Article on the Church, Shrine, Graveyard, and Well found at http://www.technogypsie.com/reviews/?p=14339. Article on the Holy Well found at http://www.technogypsie.com/chronicles/?p=7591. Article on the Tobar Ghobnatan Wishing Trees, Saint Ghobnatan, and Tobar Ghobnatan cross etchings.

Continue reading Tobar Ghobnatan Cross Etchings

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Tobar Ghobnatan Wishing Trees

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Tobar Ghobnatan Rag Trees (Wishing Tree)
* Tobar Ghobnatan * Ballyvourney (a.k.a. Baile Bhuirne), County Cork, Ireland *

Main Article Here: http://www.naiads.org/well/?p=363

A grand example of a large wishing tree (or rag tree) can be found at Tobar Ghobnatan in County Cork Ireland. It is a magical space of charm and tradition, with holy wells, shrines, mythology, and magical spots. As you drive up to the Tobar Ghobnatan Statue, Well, Hut, Grave, Church ruins and yard, you will see on your right a wrought iron archway with the letters spelling “HOLY WELL” along its top. When I walked through this archway, I immediately spied a 3/4 large ring of mushrooms known as a Fairy Ring. A short walk down the path you will find the well at the base of a wishing tree. The tree is covered with rags or clouties as well as many other trinkets placed there or tied to the branches as offerings and prayers. These are often cleaned up and removed by the church. The well has steps down into it, but can often be difficult without crawling on your knees to get at the magical waters. There are two taps nearby where one can retrieve the water. All over this tree are paper and cloth rags, fabric clooties (cloughties), and plastic remnants tied to the branches. Sometimes these can be found in the hundreds of individual offerings and prayer petitions. However, according to gossip, the local Church cleans up the tree on occasion, removing the rags and tokens. Whether or not this is true is unknown, but not many items here look really old so it might be true. The concept is to leave behind something of yourself or someone that you love that is in need of prayers, healing, or petitions. The concept with the rags is that when it decays so will the illness that it represents. This is a kind of sympathetic magical rite. Unfortunately some pilgrims to the sites don’t realize how the spell or magic works. You can see this when they tie a piece of a plastic bag on the tree. Plastic will take forever to decay, so will the illness it is to represent. If only they knew! In addition to the rags, others leave coins, jewelry, rings, prayer cards, figurines, toys, personal effects, clothing items such as belts, shoes, garments, and trinkets. The cloutie and Wish trees found at Tobar Ghobnatan are considered to be dedicated to the Matron Saint of Ballyvourney and sacred Bee-Keeping mistress, Saint Ghobnatan holy pilgrimage site and monastic settlement known as “Tobar Ghobnatan”. This is the legendary home of St. Gobnait/Ghobnatan. It is located a kilometer south of the village of Ballyvourney where her church Min Mr (a.k.a. Bairnech) was built.

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How to get here: Drive West from Macroom to Kerry on the N22. As you pass through Ballymakerry (Baile Mhic Ire), you will pass a church on your right-hand side and will take the first left hand turn after the church that has a sign post. Follow the road 400 meters and you will see the first (and main) holy well on the right. You’ll need to go up the hill a bit for parking as it is a very narrow road. Take the next right hand road (near where you can park by a graveyard) up the hill to see the other holy well, statue, hut, church ruins, and main graveyard. There is also a modernized porta-toilet in this parking lot so you don’t have to use the bushes. The GPS coordinates are: 79: W 1967 7688. Longitude: 9 10′ 5″ W, Latitude: 51 56′ 18″ N.

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Article by Thomas Baurley, Leaf McGowan, Technogypsie Productions and Research Services: Technogypsie.com. © 2013: All rights reserved.

Article on the Church, Shrine, Graveyard, and Well found at http://www.technogypsie.com/reviews/?p=14339. Article on the Holy Well found at http://www.technogypsie.com/chronicles/?p=7591. Article on the Tobar Ghobnatan Wishing Trees, Saint Ghobnatan, and Tobar Ghobnatan cross etchings.

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Tobar Ghobnatan Holy Wells: St. Abban’s Well and St. Gobnait’s Well

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Tobar Ghobnatan Holy Wells
* Tobar Ghobnatan * Ballyvourney (a.k.a. Baile Bhuirne), County Cork, Ireland *

1ST WELL: ST. ABBAN’S WELL OR ST. GOBNAIT’S WELL

As you drive up to the Tobar Ghobnatan Statue, Well, Hut, Grave, Church ruins and yard, you will see on your right a wrought iron archway with the letters spelling “HOLY WELL” along its top. Another sign labels it as the “Tobar Ghobnatan Holy Well”. When I walked through this archway, I immediately spied a 3/4 large ring of mushrooms known as a Fairy Ring. I had to walk around it 9 times to see if a gateway to the land of Fae would appear. Magical as the site was, alas, no gateway appeared that I was aware of. A short walk down the path you will find the well at the base of a wishing tree. The tree is covered with rags or clouties as well as many other trinkets placed there or tied to the branches as offerings and prayers. These are often cleaned up and removed by the church occasionally some say online. The well has steps down into it, but can often be difficult to access without crawling on your knees to get at the magical waters. There are two taps nearby where one can retrieve the water. This well is believed to be a lot older than the Christian occupation and creation of this monastic site, probably as a Fairy Well or Pagan Shrine. Today visitors claim it is either St. Abban’s Well and/or St. Gobnait’s Well. From the Cult followings, I would think it has more to do with St. Gobnait than St. Abban even though technically I’ve read it is primarily called St. Abban’s Well. The Other well is up the hill by St. Gobnait’s Hut and Statue. It’s unclear which Saint claimed which Pagan well when they took the land.

In Neo-Pagan practice and visitations of the site, the well is circled either three times clockwise, or in a trio set of three times three. It is conducted clockwise to gain something, pay tribute to the well, or to weave a certain kind of magic. It is done counter-clockwise to unwind something, to banish something, or to undo a spell, curse, or action. It is common then to make an offering to the well or tree. The participant then goes to the well, collects water, offers it back to the earth, then either takes a sip of the magical waters or splashes it on their face. It is common to fill a bottle with the magic waters to take home. A bin of empty clean water bottles is located along one of the rock walls for those who forgot to bring a bottle. This well is very common location for seamen to collect water from to bring to their boats used for safe passage during their expeditions. In Christian/Catholic observation of the rounds, the “Our Father”, the “Hail Mary”, and the Glorias are spoken at each of the stations. At this station, they do a decade of the rosary and drink the water from the Well. According to the stations, the rounds, or the turas, this is station 10: St. Abban’s Well. Every year on the 11th of February, the parish priest would bring out a 13th century wooden statue of St. Gobnait upon which pilgrims would measure a ribbon against the statue and wrap it around the figure, then take the ribbon home to use for healing magic.

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Next to the well is a large tree called a Wishing Tree which is part of any number of such trees found on this monastic site. Covering this particular tree are offerings to St. Gobniat (and the ancestral water spirits or Naiads of this well) in the form of rags (clouties/clooties – pieces of cloth tied around its branches), prayers, trinkets, tokens, pictures, charms, and/or a variety of personal effects from under garments, hair ties, belts, shoes, rings, jewelry, toys, prayer cards, or other effects. The belief behind pieces of cloth are that they are to get rid of an illness and once the cloth decays so will the illness. It is a concept of leaving something behind of themselves or their loved ones in need of healing.

Along the stone wall and around the well is an assortment of cups, jars, and/or bottles that someone can use to gather water from the well for drinking and/or blessing. As far as I know, the well water is not tested or certified, so drinking from such is at one’s own risk. Anything can get into these public wells and a variety of items from coins, pins, and garbage are sometime found thrown into them. When I visited there was a large bin of washed out plastic bottles for visitors to fill up with holy well water and take with them.

SECOND WELL: ST. GOBNAIT’S WELL (or ST. ABBAN’S WELL)

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Again, like the well above, no one is clear on who claimed this Fairy Well, but it seems to be primarily associated with Saint Gobnait since it is located in front of her house, hut, or kitchen. Both wells are part of the pilgrimage and rounds regardless. In Christian/Catholic observation of the rounds, the “Our Father”, the “Hail Mary”, and the Glorias are spoken at each of the stations. At this station, they do a decade of the rosary and drink the water from the Well.
To complete the pilgrimage the pilgrim walks down the road to St Gobnaits well (Station 10). The pilgrim recites 7 Our Fathers, 7 Hail Marys and 7 Gloria, one decade of the rosary and drinks the water from the well. Like many holy wells in Ireland St Gobnaits well is associate with a rag tree and there is a tradition of leaving votive offerings at this tree. Below is a photo of the tree taken when I last visited here in 2006, as you can see is covered rags and bead and tokens left be pilgrims. I think it looks quiet lovely. Since my last visit most of these offering have been removed but a few are still to be found. This well seems a bit questionable as to the safety of the water, but is still one apparently drunken from. This well in in front of the round circular stone hut north of the statue called the “House of St. Gobnait” or the “St. Ghobnatan’s Kitchen”. Earlier evidence suggests that the site was an early pre-Medieval to Medieval bronze and iron working site which operated out of this hut. Evidence for this comes from iron slag, a crucible, and other metal working artifacts found during the excavation of the site. With evidence that the wells were Pagan shrines pre-dating Christianity combined with the metalworking has led some rumors to run wild that it could be the metal working site of the Tuatha D Danann’s Smith known as Goibnui who share phonetic similarities to the name of Saint Gobnait. There is no evidence found to this ‘hunch’ someone probably weaved online in a blog, but it does add a sense of urban lore to the site that would make it an exciting tidbit of mythos. (Especially since there really exists no solid evidence of any of the Tuatha D Danann legend site locations except folklore) In this hut, pilgrims etch a cross into the stones atop this well as well as the entrance stones in the hut during their turas.

BOTH WELLS:

Both of the wells are named after the Matron Saint of Ballyvourney and sacred Bee-Keeping mistress, Saint Ghobnatan (a.k.a. Saint Gobnait) of the holy pilgrimage site and monastic settlement known as “Tobar Ghobnatan“. This is the legendary home of St. Gobnait/Ghobnatan. It is located a kilometer south of the village of Ballyvourney where her church Min Mr (a.k.a. Bairnech) was built. There are two holy wells at this site, both of which are believed to pre-date St. Abban and Gobnait’s arrival to the land, most likely Pagan shrines or Fairy wells. Today these wells are called “St. Abban’s Well” (most likely ‘FIRST WELL’) and “St. Gobnait’s Well” (most likely ‘SECOND WELL’).

There are several wells throughout Ireland (and other countries) dedicated to Saint Gobnait. There exists a dry well known as St. Debora, Deriola, or Abigails Well that is north of Ballyagran in a high field on the left of the road to Castletown which is believed to be the original Saint Gobnait’s Well. It is currently dry. Legends run wild of a white stag that can be seen at this well especially during February 11th, the Feast day of Saint Gobnait. There are other wells and shrines such as the church site in County Kerry at Dunquin that has a well near Dungarvan in Waterford.

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Article by Thomas Baurley, Leaf McGowan, Technogypsie Productions and Research Services: Technogypsie.com. © 2013: All rights reserved.

Article on the Church, Shrine, Graveyard, and Well found at http://www.technogypsie.com/reviews/?p=14339. Article on the Holy Well found at http://www.technogypsie.com/chronicles/?p=7591. Article on the Tobar Ghobnatan Wishing Trees, Saint Ghobnatan, and Tobar Ghobnatan cross etchings.

How to get here: Drive West from Macroom to Kerry on the N22. As you pass through Ballymakerry (Baile Mhic Ire), you will pass a church on your right-hand side and will take the first left hand turn after the church that has a sign post. Follow the road 400 meters and you will see the first (and main) holy well on the right. You’ll need to go up the hill a bit for parking as it is a very narrow road. Take the next right hand road (near where you can park by a graveyard) up the hill to see the other holy well, statue, hut, church ruins, and main graveyard. There is also a modernized porta-toilet in this parking lot so you don’t have to use the bushes. The GPS coordinates are: 79: W 1967 7688. Longitude: 9 10′ 5″ W, Latitude: 51 56′ 18″ N.

Continue reading Tobar Ghobnatan Holy Wells: St. Abban’s Well and St. Gobnait’s Well

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Tobar Ghobnatan (St. Gobnait’s House, Church, Cemetery, Statue, & Well)

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Tobar Ghobnatan
* Ballyvourney (a.k.a. Baile Bhuirne), County Cork, Ireland *

Named after the Matron Saint of Ballyvourney and sacred Bee-Keeping mistress, Saint Ghobnatan, this site is a holy pilgrimage location and monastic settlement known as “Tobar Ghobnatan”. This is the legendary home of St. Gobnait/Ghobnatan. It is located a kilometer south of the village of Ballyvourney where St. Ghobnatan’s church Min Mr (a.k.a. Bairnech) was built. The site is believed to have been a pre-Christian Pagan site used to smelt bronze and iron. There are also two holy wells at this site, both of which are believed to pre-date St. Abban and Gobnait’s arrival to the land, most likely Pagan shrines or Fairy wells. Today these wells are called “St. Gobnait’s Well” and “St. Abban’s Well”. This Christian site was believed to have been founded first by St. Abban who founded a convent here and giving it to Saint Gobnait. It is however, primarily attributed to St. Gobnait, and both wells seem to carry her name and reputation, even though there is controversy as to which well belongs to which Saint.

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The Statue of St. Gobnait

St. Gobnait’s cult and laity, as well as the Catholic population of the area, often come to the site for recreation, hiking, prayers, petitions, and doing the rounds or turas. However, every February 11th, the date that St. Gobnait was believed to pass away (year unknown), has become her official “Feast Day” which calls for tribute and celebrations for her. Pilgrims to the site do these rounds on the feast day by coming to the statue (station 1) and processing in a clockwise direction around the site scratching crosses on the stones of each station as they do their rounds. Just to the left of the statue the pilgrims begin reciting three sets of prayers seven times each at each station making a very long day to the rite and ritual involved. These are seven “Our Father” prayers, seven “Hail Mary’s” prayers, and seven “Glories of Christ”. The statue was erected in 1950 C.E. The turas however are believed to be done in the general vicinity of the statue for at least since the 17th century. No date is certain when the pilgrimage and practice began.

St. Gobnait’s Kitchen or House
Next to the statue is a round stone circular hut that is believed to have been either the kitchen or house of St. Gobnait. During construction of the statue and excavation of the site, post holes were found suggesting that the site was used for production of various crafts. From the 1800’s until 1950’s the hut and site was in complete ruin. The hut and site was restored after the site was excavated in 1950 by M.J. O’Kelly who rebuilt it to its current state. The excavations suggested that the site was used for metal craft working up to the early medieval period based on large amounts of iron smelting slag, a crucible, and other metal working artifacts found on the site. There are also Bullaun Stones found on the site. These were believed to have been used to grind metal ores in. It is believed the hut was a later addition and that the site’s original first use was for bronze or iron working. The circular hut, which has been restored, has an internal diameter of 6 meters. It was believed to have been used by iron and bronze smelters. It is also around this time that the well in front of the hut was believed to have been dug (called St. Gobnait’s Well). The House or Kitchen was deemed the second station of the turas. Here is the best example of the crude crosses scratched into the stones and markers during the turas on the site. This is done on the portal stones when they enter the hut, and on some of the stones atop the wall. Since this hut has evidence of an earlier site for smelting iron and bronze, folklore ties it to an earlier being or Deity … that of Goibnui, the Smith of the Tuatha D Danann that might be whom St. Gobnait replaced. One of the holy wells stands before the entrance to the hut. This one is definitely listed as St. Gobnait’s Well. The main well, found on the right hand side of the road down the hill before one comes up to the right side of the road as one drives up to the site. This main well is also called St. Gobnait’s Holy Well, of which both were revered as a site of healing waters and magic from their early beginnings to this very date.

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The Graveyard / Church yard
The cemetery is a fabulous find just in of itself. Some of the grave markers are fantastically carved and decorated. Celtic crosses dot the landscape. There is a large sculpture of a woman believed to be a Goddess standing on an egg with a snake curled around her feet that is interpreted by some modern day Pagans as being a sculpture of the White Goddess. There is no documentation to authenticate this however. St. Gobnait’s purported grave is located here. This is marked Stations 3 and 4 on the pilgrimage stations/turas map. This consists of a small artificial prehistoric mound that looks like most other megalithic cists. On its south end is a large stone slab which is the location where many believe her body rests. Atop this stone pilgrims scratch the cross into the stone slab (Station 3). The slab atop the cist (Station 4) is also covered with scratched crosses. There are said to exist three Bullaun Stones here, the third of which may be in the station 3 stone slab.

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The Ballyvourney Church – Stations 5-9 is the medieval church that is located in the graveyard. It is one of the major stops for pilgrims doing their rounds and is a location of more cross scratchings/etchings that are made during the turas/stations/rounds. This church was built atop an earlier church that may have been the original Min Mr (a.k.a. Bairnech) church of St. Gobnait. Pilgrims begin at the northwest corner of the earlier foundation noted as station 5 and cite seven “Our Fathers”, “Hail Marys”, and “Glories” at each station. They go in a clock-wise direction circling the church saying a decade of the rosary visiting station 5 four times and all the other stations once. Station 6 can be found in the east wall window of the chancel where the altar was believed to first had rested. After prayers were made, they circle the church, re-enter, and pray at station 7 – rubbing the Sheela-na-gig carving above it which many believe is an image of St. Gobnait. Near the Sheela-Na-gig is the Flagstone of the Thief. The Flagstone of the Thief found in the graveyard and church ruins is believed to represent the tale when St. Gobnait fastened the thief and the cows he stole to the flagstone on which they were standing when they were caught, and the feet/hooves imprinted themselves upon the stone. There is a tale of this flagstone that states a robber once came to the church yard and tried to erect his own shrine here. Once Saint Gobnait learned of this, she took her bowl and threw it at the shrine, thereby destroying it. Since then, the bowl has been located along the west wall of the church and is a place where pilgrims go to touch it with a personal item used to gain healing.

Both of these particular carvings are believed to date from the 15th century C.E. From here the pilgrims would proceed to station 8 just outside of the south wall where the Chanel meets the wider nave. They would circumambulate the church again stopping at station 9 on the south side of the west wall just above the top of the steps at St. Gobnait’s Bowl. Pilgrims would reach into the bowl and touch the stone. Folklore states this bowl was used by St. Gobnait to defeat a local chief who was building near her monastery by destroying his fort. The final station is at St. Abban’s Holy Well (station 10). Here at the church each year on the 11th of February, the parish priest would bring out a 13th century wooden statue of St. Gobnait upon which pilgrims would measure a ribbon against the statue and wrap it around the figure, then take the ribbon home to use for healing magic.

No one knows for sure when the pilgrimages began at this site. Many believe early Pagan faiths came to this location for other reasons, most likely to pay tribute and make offerings at the fairy wells. Once Christianity took over the site, pilgrimages probably did not occur until after the death of St. Gobnait in the mid to late 16th century C.E. The earliest written accounts of pilgrimages to Ballyvourney date to the early 1600’s C.E. The Pope Clement VIII in 1601 granted a special indulgence of 10 years to those who came here on the feast day, went to Confession and Communion and prayed for peace among the “Christian princes”, for the expulsion of heresy, and for the exaltation of the church. Other works of art such as the poetry of Dibhidh Bruidar, the writings of Don Philip Silleabhin and Seathrn Citinn clearly demonstrate that by the late 16th century the Saint Gobnait cult was strong and thriving. Donal Cam Silleabhin during his escape from Bara came to this monastic site in 1603 C.E. with his men to pray to Saint Gobnait offering her gifts asking for her protection. In 1645 C.E. the Papal Nunico Rinuccini wrote about the Cult as well from descriptions of his visit. In 1687 C.E. Sir Richard Cox wrote about Ballyvourney as being home to the Gobnait cult and location of the holy relic that makes cures and miracles to the pilgrims there, referring to the 13th century figurine of St. Gobnait used by the parish during the feast day. Traditionally the relics of Saint Gobnait were in the care of the O’Hierlihy family. It was cared for by this family until 1843 when it was passed on to the Parish priest. Today, the figurine is in care of the local Parish priest.

It is worthy to note that a ring fort that could have had ties with the Pagan pre-Christian use of the site, was destroyed by a local farmer. Information about this incident can be found at http://corkarchaeologist.wordpress.com/destruction-of-ringforts/. There are other wells dedicated to Saint Gobnait throughout Ireland. A magical well in Dunguin exists by the school house that consists of a shrine and well. Another is in Kilgore called the “Tovar Ghobnait” that is enclosed with two pillar stones and a cross stone. It is an ancient stone with a water mark impression that holds rainwater, and is said that the bowl never goes empty. During the summer months it is also said that the wild roses growing around the site will never root if transplanted elsewhere. It was here that the fairy tale of Morty Sullivan and the Black Steed takes place nearby as the location where he sought to atone for his sins at St. Gobnait’s shrine.

How to get here: Drive West from Macroom to Kerry on the N22. As you pass through Ballymakerry (Baile Mhic Ire), you will pass a church on your right-hand side and will take the first left hand turn after the church that has a sign post. Follow the road 400 meters and you will see the first (and main) holy well on the right. You’ll need to go up the hill a bit for parking as it is a very narrow road. Take the next right hand road (near where you can park by a graveyard) up the hill to see the other holy well, statue, hut, church ruins, and main graveyard. There is also a modernized porta-toilet in this parking lot so you don’t have to use the bushes. The GPS coordinates are: 79: W 1967 7688. Longitude: 9 10′ 5″ W, Latitude: 51 56′ 18″ N.

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Article by Thomas Baurley, Leaf McGowan, Technogypsie Productions and Research Services: Technogypsie.com. © 2013: All rights reserved.

Article on the Church, Shrine, Graveyard, and Well found at http://www.technogypsie.com/reviews/?p=14339. Article on the Holy Well found at http://www.technogypsie.com/chronicles/?p=7591. Article on the Tobar Ghobnatan Wishing Trees, Saint Ghobnatan, and Tobar Ghobnatan cross etchings.

Continue reading Tobar Ghobnatan (St. Gobnait’s House, Church, Cemetery, Statue, & Well)

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Montezuma Castle

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Montezuma Castle National Monument
* Camp Verde, Arizona * http://www.nps.gov/moca/index.htm *

Thanks to the Antiquities Act of 1906, President Theodore Roosevelt celebrated it by naming and declaring four National Monuments as having such historic and cultural significance, one of these was Montezuma castle – one of the best preserved examples of cliff dwellings in the country. This 45-50 room Sinagua pueblo ruin sheltered into a natural alcove in a cliff face overlooking Beaver Creek for 400 years is a phenomenal work of art. It was excavated in 1933, and although little artifacts remained, the architecture alone made it shine above others. Early visitors were allowed entrance into the castle by climbing a series of ladders up the limestone cliffs, but due to damages from tourism, it was closed off in 1951. The park consists of over 826 protected acres at the intersection of the Colorado Plateau, Colorado Basin, and Colorado Range. The park attracts over 350,000 visitors a year and is open 7 days a week from 8 am until 5 pm, except being closed for Christmas. The National Park Service has a wonderful museum below at the gate covering the history of the Sinagua and how the cliff dwellings were constructed, displays some of the artifacts recovered, tools used for life, and presents a gift shop for tourists.

The dwellings were first built and used by the Sinagua culture, a pre-Columbian peoples who were distinctly related to the Hohokam who once lived along the valley floor. The cliff dwelling is 5 stores in height and took over five centuries to construct. The construct is stone and mortar buildings with 20 rooms that could have housed upwards of 50 people. Carved into a limestone high cliff, the natural alcove shades the room from sun and rain. It took much skill to create this masterpiece, had an incredibly defensive standpoint, and was difficult to climb up into even with the ladders. There is evidence in another cliff wall that a earlier larger dwelling, but nothing remains of it. Original artifacts remaining were minimal as the area had been highly looted through the ages. It was occupied from 1100 C.E. to 1425 C.E. with its flourishing peak around 1300 C.E. Many tribes trace their roots to this pueblo, including several Hopi clans. This makes the Castle a pilgrimage point for the Hopi and other tribes who conduct religious ceremonies at this place. The first Euro-American contact was in the 1860s which gave it the name “Montezuma Castle” a big misnomer as the Aztec Emperor of Mexico never had anything to do with this community. In fact, it was built and abandoned at least 100 years long before he was ever born. The area was briefly abandoned due to volcanic ash that came from the Sunset Crater Volcano, and its likely the sediment from that ash aided with Sinagua agricultural success. During this brief flash of history, they lived on the hills nearby, then in 1125 re-settled in the Verde Vally and re-cycled the irrigation systems set up by their ancestors the Hohokam. They evacuated the area for an unknown as of yet reason around 1425 C.E. Theories for this ranged from droughts, clashes with the Yavapai people who moved into the Valley, and/or warfare.

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“Timeless Beauty: Montezuma castle invites us to pause in wonder at the ingenuity of the people who began building it over 700 years ago. Ancestors of today’s Puebloan peoples built and occupied the Castle. We can only speculate why they chose to build here and how they lived in this magnificent cliff dwelling. Both Montezuma and Castle are misnomers. In the 1800s European Americans were fascinated with Inca, May, and Aztec civilizations and gave southwestern sites exotic names, in this case for Emperor Montezuma II – who lived long after the Castle was constructed. The Yayapai call this place the home of the protectors of the Yavapai. The Hopi refer to it as both Sakataka, place where the step ladders are going up and Wupat’pela for long high walls. Due to looting, by the early 1900s much of what the Castle’s residents left behind was gone. Damage to the building increased as visitors climbed ladders to walk through the rooms. Now this dwelling is only accessed for inspection, maintenance, and research.” ~ marker, Montezuma Castle, NM.

“Creating a home: To construct their cliff home, residents made use of a naturally eroded alcove and fit 20 rooms into the shape of its contours. Why build a home in a cliff face? There are many possibilities: proximity to water and farmland, to stay above floods, or for protection, the view, or the southern exposure that afforded winter solar heat and summer shade. A ready-made shelter also meant fewer walls and roofs to construct for housing, storage, workspace, customs, and rituals. To organize and partition the alcove space, builders created walls with river cobbles and limestone held together with mud mortar. Mud plaster covered and sealed the walls. For roof beams and floors between multi-storied rooms, they mostly used local sycamore along with some alder and ash, but also carried in fir and pine from a distance. The original roof beams protruding from the wall to the right of the tower and the large beam ending in the wall above the tower provide a sense of scale – the castle is not as high up or as large as it might appear. Each group living in the Castle likely had their own room, with roughly 140 square feet (13 sq. meters) or about 17.5 feet by 8 feet (5.3 m x 2.4 m) on average. Ceilings were at about 5 feet (1.5 meters). Peep holes and doorways provided light in the morning and early afternoon, but rooms were dark in the late afternoon and evening. Women or children likely did the plastering including annual patching of exterior walls that eroded easily – their hand prints are still visible in the plaster today.” ~ marker, Montezuma Castle, NM.

“Cycles of Care: Around the year 1400 C.E. people began leaving their homes here. Five hundred years later, its walls were still largely intact. The builders chose their home site wisely, taking advantage of the shelter that a natural alcove provided. The majority of what you see today is original, and the Castle is thought to be one of the best preserved sites from the period, likely due to its inaccessibility. Hopi and other Native consultants say dwellings like this were meant to recycle back to earth after the people left. However, in 1906 the Castle became a national monument to be managed for present and future generations. A variety of preservation treatments were applied to help withstand hundreds of thousands of visitors and keep the walls standing. Whenever possible, archaeologists attempt to match today’s treatment more closely with the original materials and building details, applying the minimum necessary to protect the integrity of the structure. ” ~ marker, Montezuma Castle, NM.

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Montezuma Well

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Montezuma Well
* Montezuma Well and Montezuma Castle, Arizona *

One of my favorite wells in America, this Native American sacred site is phenomenal and full of mystery! When driving up to the Well, just north of Montezuma Castle, its a small 1/3 mile hike up a short hill to a naturally occurring spring in a sink hole thriving for hundreds if not thousands of years in the desert. Over the top of the sink hole is a series of empty cliff dwellings, caves, and ruins of stone pueblos from peoples who used to live at the sacred spring. It was formed by an enormous limestone cavern collapsing into the spring forming the sinkhole that you see here. From prehistoric cultures to a 14th century farm, the ruins on this National Park property is enticing on their own with the magical spring as icing on the cake. This natural oasis is like none other as a natural well with a never-ending supply of water for a region where water is very scarce. The waters in this spring well up from deep underground caverns and flow constantly out into the sinkhole and down through the boulders into the nearby river. The sinkhole measures approximately 368 feet across and 55 to 120 feet deep with an elevation of 3,618 feet above sea level. The well’s spring water trickles down through the limestone boulders into Beaver Creek, the sacred outlet being a spring hole under the boulders from the sinkhole and is most likely the the revered sacred outlet of the spring.

Over 15 million gallons (57 million liters) springing forth from these primordial origins. The geology of the area is very unique providing refuge to various species of animals, plants, and creatures that are found no where else in the world. This contributes to the sacredness it possesses to early peopling in the area, especially those living at Montezuma Castle cliff dwellings. The name “Montezuma” is a misnomer, as he most likely never visited nor knew of this place. The Hopi called it “Yuvukva” meaning “sunken spring” or “Tawapa” meaning “sun spring”. The Yavapai called it “Ah-hah gkith-gygy-vah” meaning “broken water”. The Western Apache called it “Tu sitch’iL meaning “Water breaks open”. The spring and sinkhole is embedded into emergence mythologies and is a place of origins to many tribes. The communities that settled here were able to exist here for several centuries. No one is sure of why these people left, but it could have been a build-up of low-level arsenic found in the waters affecting their health over time. The Dwellings date from the 1100’s of the Common Era (C.E) through 1400 C.E. when large networks of pueblo-communities set up their villages in the Verde Valley especially at Sacred Mountain and Montezuma Castle.

The two peoples that lived in this area well recorded were the Hohokam and the Sinagua. The first settlers were believed to be the Hohokan, a Pima word for “all used up”. They lived in pit houses made of sticks, poles, and mud irrigating crops of beans, corn, and squash. The second peoples were the Sinagua. Sinagua means “without water” in Spanish, and may have related to the disappearance of the people when droughts hit the area. The Sinagua created the cliff dwellings and pueblos upwards of 55 rooms in the area. They primarily farmed the area as well as some hunting. They were master craftspeople creating tools, manos, metates, ornaments, and garments. Natives first occupied the area around 2,000 years ago – along the Verde River and Beaver Creek. The peoples went through waves of occupations and disappeared almost as quickly as overnight. Archaeologists pondered the reason for this, from low levels of arsenic in the waters making them ill over time, drought, exhausted soil, diseases, wars with marauding tribes coming into the area, or viral outbreaks. No one knows for sure, but when they left, they left the dwellings in the same condition as they had inhabited them.

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This sink hole has been a mystery to everyone who has encountered it. Science today is still stumped about its complexities – its depth, its source, and its constant flow. It is considered quite miraculous. The Yavapai and Apache peoples believe that once something emerges from its vents at the bottom of the well, it can never return. Oral traditions tell of the spirit of a great water serpent that still lives here called “Ah-hah bavilwaja” or “water monster”. That has been true, even to science. Even when a regional drought is taking effect on the area, a sweet 1.6 million gallons flow through its main vents every day at a fairly regular consistency and nearly constant 74 degrees Fahrenheit (23 degrees Celsius). Science thinks they might have an idea where the water originated and is constantly investigating with National Park Service dive teams. 55 feet deep, fluidized fine sand boiling up in swirling cascading mounds creating the mirage of a false bottom as the vents are another 65 feet deeper making measuring its depth difficult. They tried to put research equipment in and just as the legend dictates, could never get them in, they would always be pushed out. Specialists of all kinds have come to study the well through the years. The geology of the well tells its formation was between 10,000 and 13,000 years ago from precipitation atop the Mogollan Rim peculating down through hundreds of yards of rock, basalt flows, Coconino sandstone, Supal Group, Hermit Shales and others until it reached the relatively permeable Red wall Limestone beneath trickling towards the Spring that is Montezuma Well. The waters and soils combined with an underground dike of volcanic basalt forcing it back to the surface after its ten-millennium journey. Geological patterns and ripples of travertine just 1/3 of a mile around the spring are remains of another massive dome created by yet an older spring than the existing one in Montezuma Well. There are no fish within these waters, just thousands of freshwater leeches and is home to creatures found nowhere else on the planet. Since there are high levels of dissolved carbon dioxide – 80 times higher than any other lake, life is impossible for the fish, amphibians, and aquatic insects to settle here. The well is home to only 5 living species with the leeches being the top of the food chain. These are (1) Endemic leeches, (2) amphipods, (3) snails, (4) diatoms, and (5) water scorpions. The amphipods risk going to the surface to feed on microscopic algae trying to escape the leeches during the late afternoon sunlight. Once darkness folds, the leeches rise and feast on them. Migrating ducks, native sonoran mud turtles, and muskrats often come in and swim the waters on occasion as well. Around the edge of the spring is quite a varied assortment of plant and animal live. The plant life include the One seed Juniper, Arizona Sycamore, Arizona Walnut, Acacia, Velvet Mesquite, Velvet Ash, Joint-fir, Ephedra plant, Cliff-rose, Brittle bush, Salt Bush, Creosote Bush, Desert Broom, Spanish Dagger, Indian paintbrush, gray thistle, hedgehog cactus, gray thistle, pale evening prim rose, penstemon, prickle poppy, prickly pear, jimsonweed, milkvetch, yellow columbine, maidenhair spleenwort, and Globemallow. Animal life include deer, raven, american wigeons, coots, cinnamon teal, canadian geese, gadwalls, ruddy ducks, mallards, robin, roadrunner, red-tailed hawk, great horned owl, american kestrel, belted kingfisher, gamble’s quail, cardinal, canyon wren, black phoebe, gila woodpecker, great blue heron, lesser goldfinch, mourning doves, red-shafted flicker, gopher snakes, bull snacks, rattlesnakes, collared lizard, horned toad, cottontail rabbit, javelina, skunks, arizona gray fox, porcupine, beaver, chipmunk, cottontail rabbit, and jackrabbits.

While Native Americans inhabited this region for hundreds if not thousands of years, the first white explorer to come to the well was the Spanish explorer Antonio de Espejo during his 1583 expedition. He basically described the Montezuma casle and well site in his journal as an abandoned pueblo with a ditch running from a nearby pond. Early settlers believed the cliff dwellings belonged to the Aztec emperor Montezuma which gave root to the naming misnomer. The castle was actually home to the Sinagua Indians and deserted a century before Montezuma was even born.

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Acoma Pueblo

Acoma Pueblo
* Acoma, New Mexico *

I’m not sure how I forgot about this mysterious and heavenly city, “City in the Clouds” as I had studied it extensively in Archaeology and Anthropology courses in University. It took a good travel mate to attract my attention to it as we were travelling across New Mexico. “Aa’ku”, “Hakukya”, “Haak’oh” and “Acoma” are various Native American language names for the Cloud City located 60 miles west of Albuquerque, New Mexico. This Mesa-top City, is three Puebloan culture villages combined into one – (1) Old Acoma or “Sky City”, (2) Acomita, and (3) McCartys. “Acoma” is a Spanish (as well as the Keresan language group Acoma) word for “the place that always was” or “People of the White Rock”. “Pueblo” is Spanish for “village”. A Federally recognized tribe, the Acoma are a Pueblo Native American group who are believed to be descendants from the Anasazi and/or Mogollon peoples of the Four Corners Region (Home to Mesa Verde, Salmon, Aztec, and Chaco Canyon culture groups) as are most of the Pueblo peoples. There are approximately just under 5,000 registered Acoma people existing today as most of their populations were decimated by the Spanish, Catholicism, and Euro-American settlers. They have occupied this area for over 800 years as of this writing making their village one of the oldest continuously inhabited villages in the United States. The Acoma believe they have been inhabiting the village for over 2,000 years. Archaeologists believe that the Mogollon/Anasazi peoples who gave birth to the Puebloans of the Four Corners region who evacuated the area due to severe droughts, and Sky City believed to be one of the locations they relocated to. This mesa that they moved to is a 365 foot high natural mesa, isolated with built-in natural fortifications. This helped the Acoma defend against Plains, Navajo, and Apache Indians because they were a peaceful non-warring society. However they suffered once falling in contact with the Spanish and Europeans. Spanish explorers in search of the 7 cities of Gold, came to them peacefull at first, trying to locate the legends of gold they were told about. The expedition’s leader, Francisco Vasquez de Coronado noted in his journals during their 1540 visit that this Pueblo was one of the strongest places they had encountered. At the time of their initial visit, the only method to access the top of the Mesa, was via an almost vertical set of stairs cut into the rock face. It took roughly 18 years for the Acoma to realize the Spanish had ulterior motives and relations between the two peoples began to disintegrate. The Acoma discovered that the Spanish had wanted to colonize their lands, so in turn ambused Juan de Onate’s men, killing 11 of them to defend their acreage. The Spanish came back to enforce penalty on the attack, burning most of their village and slaughtering over 600 of their people. They imprisoned the rest forcing them into slavery. They amputated the right foot of all men 25 years or older so they could not leave the Mesa. After the Massacre, the Acoma recovered and rebuilt their community, even though they had to pay taxes and tithing to Onate and his Catholic Missionaries. Churches were constructed and Western ways were taught to the Acoma. The Pueblo Revolt of 1680 took its toll on the Spanish, bringing in refugees from other Pueblos, and pushing many Spanish out. Those Acoma that left the Mesa, formed the Laguna Pueblo not too far away. The Acoma then suffered through Westerner diseases brought over such as smallpox and raids from the Ute, Comanche, and Apache. They had to adopt Catholic faith, although also practicing their indigenous faiths in secret.

From 1629-1641 C.E. A Catholic Priest named Father Juan Ramirez was stationed at the Acoma Pueblo constructing the San Esteven Del Rey Mission Church atop the Mesa. The Acoma was forced to build this colossal palace for God moving over 20,000 tons of stone, mud, and straw to the Mesa, making Adobe for the construction. Giant ponderosa pine timber was also hand-carried up to the Mesa from over 40 miles away as 60 foot high wooden pillars hand carved in red and white designs.

The Pueblo Lands Act of 1924 appropriate much of their stolen lands back to them. Protestant missionaries invaded the area bringing alternative faiths to Catholicism as well as Christian influenced schools. The Burea of Indian Affairs forced many of the Acoma children to attend boarding schools, taking the kids from their parents. Much of the ancient ways were lost in process since many elders passed away before the children returned. What children returned often chose Western ways and was no longer interested in ancient traditions. The Church and Acoma village was placed on the U.S. National Register of Historic Places in 1970 and by 2007 became a National Trust for Historic Preservation Site. There are roughly 300 two-three story adobe buildings atop the Mesa with exterior ladders accessing the upper levels where residents live. The Mesa is now accessed by a road built in the 1950’s for Hollywood Film sets needing to bring in studio equipment for movie productions. There are less than 30 Acoma who live atop the Mesa today. There are roughly 60,000 tourists each year visiting the site. The village is not permitted to have running water, electricity, nor sewage disposal atop the Mesa in order to preserve ancient traditions. There is a reservation that surrounds the Mesa, roughly 600 square miles, where most tribal members live while the others live in modern day local cities hosting casinos, restaurants, gas stations, and shops. Today, it is believed that many of their ancestral beliefs and traditions are still practiced in secret from Westerners while also practicing Catholicism, the faith that was forced upon them since Euro-American and Spanish contact. They believe in creating harmony between their people and nature. The sun is seen as their creator Deity. Their world is balanced by the mountains, their community, the sun above, and the earth below. Their religious ceremonies revolve around the weather. They utilize kachinas in their rituals. They would worship in their kivas. The Acoma speak both English and Acoma, while their elders may also speak Spanish. There are less than 5,000 Acoma left today. The government is managed by the cacique (head of the Pueblo) and the war captain who manage the tribe until they die. These individuals maintain strong religious connections to all the work they do as tradition dictates. There is also the All Indian Pueblo Council that began in 1598 and helps manage Indian affairs. They manage over 500,000 acres of traditional Acoma lands consisting of valleys, hills, arroyos, and mesas. Tribal councils, staff, and the governor is appointed by the cacique. Besides Government subsidies, their major income is Tourism.

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Old City Jail (Charleston, South Carolina)

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Old City Jail
* Charleston, South Carolina *

Just on the fringe of historic downtown is one of Charleston’s most infamous sites, especially amongst ghost and pirate tours is The Old Charleston Jail. It was well known as the melting pot of some of America’s most heinous criminals in the founding days such as civil war prisoners, 19th century pirates, and infamous criminals such as Lavinia Fisher. The Jail operated from 1802 until 1939. It was also the County Jail until 1939. When Charleston was laid out and built, a 4 acre section of land was set aside in 1680 here for public use. It eventually became a site of a poor house, a hospital, workhouse for runaway slaves, and finally the jail was built on the square in 1802. Originally it was 4 stores wit ha two story octagonal tower. It was stamped Fireproof by Robert Mills in 1822. In 1855 renovations and alterations added a rear octagonal wing, main building expanded, and Romanesque Revival details were added. The 1886 Earthquake damaged the tower and top story which were eventually removed for safety. During the Civil War, confederate and federal prisoners of war were incarcerated here. After sitting vacant for 61 years, the American College of the Building Arts acquired the jail from the City in 2000 and preserved its history with emergency stabilization aid. Today it serves as an inspirational living laboratory and classroom for ACBA students. Bulldog Tour’s Haunted Jail Tour takes patrons through the cells, hallways, and rooms as it is presumed haunted by the spirits of deceased prisoners who died in the jail.

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Ballymacdermot court tomb

Ballymacdermot Court Tomb
County Armagh, Northern Ireland: “This fine court tomb on the south slope of Ballymacdermot Mountain dates from about 3500 BCE. It has three separate burial chambers in a gallery which was entered from the forecourt – hence the name. Funeral rites may have been performed in the forecourt before the bones or ashes of the dead were placed inside. When the site was excavated in 1962 a few fragments of cremated bone, probably human, were found in the two larger chambers. In the gallery, on the right side, you can see projecting stones (corbels) that support the roof. In 1816, John Bell of Killevy Castle reported in the Newry Magazine that he and the local landowner Johnathon Seaver – whose name is perpetuated in Seavers Road just south of here – had opened the tomb and found an urn containing pulverized bone. A thoroughly modern encounter took place in WWII when the tomb withstood an assault by an American tank which accidentally bumped into it during maneuvers. Despite these happenings, Ballymacdermot remains one of the finest best preserved court tombs in Armagh” ~ sign at Ballymacdermot tomb.

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Loughcrew Passage Tomb

Sliabh na Caill (Mountain of the Hag), also known as Lough crew, is a infamous passage tomb is one of the four main passage tombs in Ireland next to Br na Binne, Carrowkeel and Carrowmore dating to roughly 3,300 BCE. The site consists of cruciform chambers covered by a mound structure. Within, and on the outside of kerbstones are a unique style of megalithic petroglyphs including circles, spirals, lozenge shapes, leaf shapes, radiating lines. Site has three parts – two of which are on hill tops, Carnbane East and Carnbane West, and the less preserved Patrickstown. Mythology states that it was created by a giant hag who while striding across the land, dropped her cargo of large stones from her apron as she was traveling to her home at Slieve Gullion. Local green gritstone is soft enough to carve making up the orthostats and structural stones of the monuments. In 1980, the archaeologist Martin Brennan discovered that Cairn T in Carnbane East was constructed to receive the rising sun on the Spring and Autumnal Equinoxes, shining down the passage and illuminating the rock art on the back stone. There are also alignments between Cairn L at Lough Crew, Knowth, and Dowth.

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Whitby Abbey

The Gothic Abbey
The Gothic Abbey, Whitby, England

The Whitby Abbey
* Abbey Lane, Whitby, North Yorkshire – YO22 4JT *

I have always been drawn to the iconography of the Gothic Abbey atop the hills of Whitby, England. It is that vaguely interwoven backdrop of the gothic culture that is drawn to this city that once was home to Bram Stoker and the concept of “Dracula”. This fabulous monastic ruins was founded in 657 of the Common Era by King Oswy of Northumbria as a “double monastery” Anglo-Saxon style masterpiece housing both men and women. Equip with a decent visitor center and museum, one can walk the majestic ruins of this Yorkshire image. The 1220 Early English Gothic style ruins belong to the church of the Benedictine abbey re-founded on its site by the Normans. Embracing the sky with high richly carved pinnacle d east and north end transepts brandishing the marks of war, nature, and history as it is slowly reclaimed by the Earth. Definitely a spectacular monument not to be missed. Rating: 5 stars out of 5.

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It was this Abbey, belonging to the Benedictine order, that was left in ruin after the dis-establishment after the Dissolution of the Monasteries under the auspices of King Henry VIII. Now preserved, monitored, and cared for by the English Heritage with its museum housed inside the Cholmley House. One of North Yorkshire’s most memorable monuments, it has been used for numerous photo shoots, films, documentaries, and settings. Whitby was originally called “Streoneshalh” (named after Fort Bay or “Tower Bay”, of the Roman settlement that stood here first) and was home to the first Anglo-Saxon monastery here in 657 C.E. by Oswy (Oswiu), the King of Northumbria at the time. Lady Hilda, the abbess of Hartlepool Abbey, and grand-nieces of the first Christian King of Northumbria, Edwin, was appointed founding abbess of this “Streona’s Settlement”. This was a “double monastery”, managed and occupied by Celtic nuns and monks. It was also the home of the great poet Caedmon. By 867-870, the Danes led successive raids of the monastery, leaving it in ruins for almost 200 years. When Reinfrid, one of WIlliam the Conqueror’s soldiers travelled to this site as a monk, it was called “Prestebi” meaning “white settlement” in Old Norse. He founded a new monastery atop the ruins of St. Peters with two carucates of land, joined by the founder’s brother Serlo de Percy, they began Benedictine rule. In 1540, Henry VIII declared the Dissolution of Monasteries, thereby falling into destruction and ruin. Locals mined stones from its structures, leaving it but a crumbling ruin on the landscape. It however was still used as a landmark by sailors coming into port, and was heavy inspiration for Bram Stoker when writing “Dracula”. In 1914, it was shelled by German battle cruisers by a mis-fire giving it un-repairable considerable damage.

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Hill of Uisneach

The Hill of Uisneach / Cnoc Uisnigh or Ushnagh, in the heart of County Westmeath, is a 182 meter high sacred hill that was once considered to be the absolute center of Ireland. Located along the northern side of R390, and 8 kilometers east of Ballymore, next to the village of Loughanavally – it is a pivotal connection of four adjacent townlands – Ushnagh Hill, Mweelra, Rathnew, and Kellybrook; and is the meeting point of the provincial borders of Leinster, Munster, Connacht, Ulster and Midhe. (Midhe was the once separate 5th province) and by so being, has been called the “omphalos” or “mystical navel of Ireland” atop which rests the Cat stone, the Ail na Mreann or “stone of divisions”. (The actual geographic center of Ireland is near the western shore of Lough Ree to the west). The site was seen as the tromping grounds of the tutelary Goddess riu who is seen as the personification of Ireland and is where she legendarily met the invading Milesians and the poet Amergin, after much debate, agreed to give the country her name. The site was most famous for the lighting of the Beltane fires and Druidic ceremonies, of which has been reconstructed with Irelands infamous Festival of Fires Celebration. According to the Lebor Gabla renn (Book of the Takings of Ireland) the first fire was lit here by the Nemedian Druid Mide and ever since, a fire was lit here during the feast of Beltane which supposedly can be seen from the Hill of Tara. According to legend, when those at Tara saw the fires lit at Uisneach, they would light the fires on Tara. According to the Historia Regum Britanniae (History of the Kings of Britain), Geoffrey of Monmouth claimed that the stones of Stonehenge were brought to Britain from the Hill of Uisneach. Some say the hill is also Riba or Raiba that was identified by Ptolemy (Ptolemaeus), the Egyptian/Greek astronomer when he wrote Geographia in 140 C.E. The site is rather large, spread out over two square kilometers including holy wells, wells, enclosures, barrows, megalithic tomb, and two ancient roads.

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Viking Art Stone, Borre, Norway


Viking Art/Rune Stone, Borre Viking Marked, Borre, Norway

The Viking Art Stone
Borrehaugene National Park, Borre, Norway

In the Borrehaugene National Park lies a modern artistic replication of a Viking runic stone as one walks towards the grave mounds. The Park is home to the largest number of burial mounds from the Viking age – which were contemporaneous to the famous boat graves at Oseberg and the trading centre Kaupang in Tjlling. It is suggested that this burial site was used for burying Norwegian kings descending from the Ynglinge dynasty. I unfortunately could not find any information about who created this piece of art on the boulder, if the boulder was added to the park or was a currently standing one, and what is the age of the painting. It does however look very modern.

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Stratton Spring (Manitou Springs, CO)


Stratton Spring, Manitou Springs, Colorado, USA

Stratton Spring
Manitou Springs, Colorado

From the deep fissures of the Ute Pass Fault, where the rainwater and snow melt of Pikes Peak meet and become heated and mineralized in the deep limestone caverns where they take thousands of years to make their way to the surface absorbing numerous minerals and nutrients as well as natural carbonation. Stratton Spring was a drilled source by the Stratton Foundation as a service to the town where they felt it was located along earlier Native American trails. The Mountain Ute would come through this pass alongside many other tribes to pay homage and become treated by the magical waters they believe were blessed by the great Spirit Manitou. In the late 1880’s, developers and Westerners pushed the tribes out of the valley and began to commercialize on the healing waters with spas, bath houses, and other commercial ventures such as bottling water companies. This spring, one of 10 within Manitou Springs, was believed to have healing properties to treat TB and other illnesses. This spring flows two gallons a minute of naturally carbonated soda type spring water. The well was drilled to a depth of 167 feet. This Spring being drilled, has little folklore to it besides it more modern healing attributes. It was drilled by Winfield Scott Stratton, a local carpenter and building contractor who lived in the area after trying his hand at prospecting during the Cripple Creek Gold Strike which led him to become the first millionaire from that Gold Rush. He died in 1902 and willed his fortune to take care of the county’s elderly and needy children through the Myron STratton Foundation. The Spring was restored by 1989 through an EL POMAR Foundation grant as well as various volunteers and donors from the region.


Stratton Spring, Manitou Springs, Colorado, USA

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Navajo Spring (Manitou Springs)


Navajo Spring, Manitou Springs, Colorado

Navajo Spring
Manitou Springs, Colorado, USA

Just off of main street in historic Manitou Springs, at the back of the popcorn and candy store in front of the amusement arcade, coming out of the wall in a decorated font is a natural soda spring that is one of 7 popular natural springs that put this town on the map. Originally visited by Native American Indians who sought their healing and spiritual powers whom some believed were gifted by the great spirit called Manitou. They were then frequented by white Euro-American settlers, who pushed the tribes out and commercialized the area. It is because of the commercialization of this particular spring is the one where legend has it the Utes placed a curse on all whites that the westerners can never have a successful business in this place. By the late 1880’s, the westerners built a large bath house and spa, as well as a bottling plant on this former location, but did not succeed. The waters however were famous throughout American in that time and place. The spring waters are fissured up through rock fracures from the rainwater and snow melt coming from Pikes Peak. Water reaching the depths become heated and mineralized, flowing up through the Ute Pass fault zone, into limestone caverns which carbonate them, and tapped into by natural springs or wells. Each spring in the area has its own distinct taste and flavor. This particular spring originally had a bowl-like concretion of calcium carbonate that was large enough to dip or wash oneself in. From 1871-1972, Chief Joseph Tafoya – Chief Joe “LIttle Deer” and his family came to this spot to do authentic Indian dances and songs from the Tewa tribe of the Pueblo Reservation of Santa Clara, New Mexico. In 1889 Jerome Wheeler built a 3 story bottling plant east of the arcade and used these waters to bottle up to 5,000 gallons of water a day selling it throughout the world as table water of the popular non-alcoholic Giner Champagne. After collapse of the plant, the spring fell into abuse, and was restored in 1991 by Manitou’s residents and donors.

    Navajo Spring: “Chief Joseph Tafoya – Chief Joe ‘Little Deer’ 1891-1972: Generations of the Tafoya family have presented authentic Indian dances and songs on this site and at the Manitou Cliff Dwellings Museum since 1925. The Tafoya Family Dancers are members of the Tewa tribe from the Pueblo Reservation of Santa Clara, New Mexico, and descendants of the ancient Puye Cliff Dwellers. For 15 years, Chief Joseph Little Deer served both as governor of the Santa Clara Reservation and Chairman for the All Pueblo Indian Council. He introduced a democratic form of government on the reservation, opened his home to orphaned Indian children, and worked tirelessly to improve the living conditions of his people. Chief Little Deer married Petra Suazo, a great niece of Cheif Manitou so named for his active promotion of Manitou Springs at the turn of the century. Chief Manitou danced for 20 summers at the Cliff Dwellings museum. Navajo Spring is one of the seven natural soda-type springs that led to the settlement of Manitou. The early French trappers named the bordering creek “Fountaine qui Bouille”, the Boiling Water. Mineral deposits containing large amounts of carbonate of lime created a natural basin where the Indians bathed their sick and wounded. The white mineral basin now is hidden under the arcade floor. In 1889, Jerome Wheeler built a 3-story bottling plant east of the arcade and used Navajo Spring for bottling up to 5000 gallons of water a day. The water was sold worldwide as table water of the popular non-alcoholic Ginger Champagne. Navajo Spring was restored in 1991 by generous assistance from various donors” ~ sign outside the Spring.

Navajo Spring, Manitou Springs, Colorado

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