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“The Pilgrims’ Path: Promoting Sustainable Development of Walking Routes

through Sacred Sites in Ireland”
Tomas O Caoimh, Heritage Council of Ireland.

In the call for papers for this Symposium the theme is developed under a number of
headings. The second heading in this list refers to “proven practices and challenges in
addressing the protection , understanding, enjoyment and sustainability of cultural
landscapes, heritage areas, protected areas, biosphere reserves, and mixed resources of
national and global significance”. This is the area of engagement which will be the focus
of this paper although I will also be dealing to some extent with the identification and
interpretation of the areas covered by the pilgrim routes and with the role of the
communities through which the routes pass (Sub-headings Three and Four in the Call for
Papers).

The Heritage Council of Ireland was established under the Heritage Act of 1995 to
propose policies and priorities for the identification, protection, preservation and
enhancement of the national heritage. The national heritage is defined in the Act as
including monuments, archaeological objects, heritage objects, architectural heritage,
flora, fauna, wildlife habitats, landscapes, seascapes, wrecks, geology, heritage gardens
and parks and inland waterways. The Act specifically directs the work of Council to
“promote interest, education, knowledge and pride in, and facilitate the appreciation and
enjoyment of the national heritage”.

In the Programme Plan for the first Council to be appointed (1995 – 2000) the Council
set its priorities. One of these priorities was to develop an approach to heritage
conservation, protection and enhancement which focused on landscape as providing a
context for an integrated approach. In April 1999 the Council organised a Conference
with the theme of “Policies and Priorities for Ireland’s Landscape”. At that Conference,
Adrian Phillips, also a speaker at this Symposium, argued in his address “A Whole
Landscape Approach for a Holistic Century”:

“there is an important shift taking place in the nature of heritage conservation. Thus:
whereas in the 20th century, heritage conservation has been mostly about sites, in the 21st
century, it will be about the whole environment and “the landscape” could be the context
by which that shift is made” (Heritage Council, 1999, 6).

In May 2002 the Heritage Council published a “Policy Paper on Ireland’s Landscape and
the National Heritage”. The vision which underpins this paper and the approach of the
Heritage Council to landscape is thus summed up:

“The Irish landscape will be a dynamic, living landscape, one which accommodates the
physical and spiritual needs of people with the needs of nature in a harmonious manner
and as a result brings long term benefits to both” (Heritage Council, 2002,7).
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The Heritage Council set up the Pilgrim Paths Project in 1997 as its Millennium Project.
A Working Group was set up involving representatives of the Heritage Council, the
National Waymarked Trails Advisory Committee (a committee of the Irish Sports
Council), Bord Fáilte (the State Tourism development and marketing body), Dúchas (the
State Heritage Service) and Dr.Peter Harbison (the leading authority on medieval Irish
pilgrimage). The objective of the project was set as “the development and support of a
network of walking routes along medieval Pilgrim Paths in association with local
communities”. In achieving this objective the aim was also to raise awareness of the
natural and built heritage along these routes, while contributing to community
development and sustainable tourism in the areas through which each route passed. After
some discussion and consideration of research a number of routes were chosen for the
project. These routes were ones which could be shown to be recognisable on the
landscape and which were significant routes for pilgrims to sacred sites in medieval
times. There is evidence that some of the routes were being used as far back as the sixth
and seventh centuries and may well have been in use before the establishment of
Christianity in Ireland. The routes chosen were:

• St. Kevin’s Way – from Hollywood to Glendalough in Co.Wicklow

• St.Declan’s Way – from Lismore to Ardmore in Co. Waterford
• Cosán na Naomh or The Saints’ Road – from Ventry to Mount Brandon in Co.Kerry
• The Slí Mhór or Great Way – from Lemanaghan to Clonmacnois in Co.Offaly
• The Tóchar Phádraig or St.Patrick’s Causeway – from Ballintubber to Croagh Patrick
in Co.Mayo
• Lough Derg – pilgrim path to the shore of Lough Derg in Co.Donegal, site of
St.Patrick’s Purgatory
• Turas Cholmcille or Colmcille’s Round – traditional pilgrim rounds in Glencolmcille,
Co. Donegal.

[N.B. for editors…….map inserted here as illustration …..]

It should be noted that the routes, as mapped out by the Project today, cannot be said to
exactly follow the line of the medieval routes. There has been an attempt to remain
faithful to the pilgrim route in so far as this can be identified from research, local lore,
survey work and a reading of Ordnance Survey maps and the field monuments and sites
along the supposed route. Circumstances which include agreements over access,
avoidance of busier roads (which may well follow the old pilgrim route at times),
problems posed by the terrain and the need to keep walkers away from specific areas and
specific sites which are ecologically sensitive or which would suffer greatly from too
many visitors have dictated some changes in the routes as walked today. These have all
been clearly noted however, and available documentation on the routes records the
changes and the circumstances. Decisions taken by the Working Group in this regard
arise out of the work of the Baseline Survey detailed below and ongoing monitoring.
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The Routes:

St.Kevin’s Way (aproximately 31 km long)

This route brought pilgrims to the famous monastic ‘city’ of Glendalough and the shrine
of St.Kevin, over the Wicklow Gap from the lowlands to the west of the Wicklow
mountains. Glendalough was one of Ireland’s great pilgrim places from the medieval
period onwards, with one source describing it as the ‘Rome of the West’. A Latin Life of
Kevin describes Glendalough as one of the four great pilgrimage places of the country
and declares that seven pilgrimages to Glendalough are the equivalent of one to Rome.
Peter Harbison has traced the probable line of this pilgrim route, drawing on the work of
Liam Price in the 1930’s. The route can be traced through following pathways and tracks
which can still be identified in the landscape and by the field monuments and sites along
the route. The monuments include cross inscribed stones which can be linked to
pilgrimage and also a rather famous example of a labyrinth stone. At one point, at the
Wicklow Gap, part of the paving of the route has been uncovered. Here the road was
raised above the surrounding bog. This route is now open and is being walked on a
regular basis. The proximity of the area to the Dublin region and its catchment area has
led to the Wicklow walks generally being very popular. St.Kevin’s Road has proved so
popular that concern is now being expressed as to the effect of so many walkers on the
route and this impact is being monitored carefully.

[N.B. for editors……Image 2 inserted here as illustration …..with title: One of the
cross-incscribed stones which act as a historical way-marker on St.Kevin’s Way]

St.Declan’s Way (approximately 41 km long)

This route follows the pilgrim way from the major medieval ecclesiastical site at Lismore
to the foundations associated with St.Declan at Ardmore in Co.Waterford. Declan is one
of the saints who is regarded in the Irish medieval tradition as having pre-dated the
mission of Patrick. The research of Canon P. Power in the early part of the twentieth
century, the more recent work of Siobhán and Dick Lincoln, as well as ongoing research
into the lore of the area and the sites along the probable route are the basis for the route
being revived and re-established. Work on this route was carried out as part of
community development work in Ardmore and the region generally in the 1980’s and
1990’s. The Pilgrim Path Project is continuing to encourage further work and it is hoped
that this route will be re-opened in the near future. The route follows the River
Blackwater until the river swings to the South and then it follows parallel to the river but
to the east of it, largely parallel to the R671 and R673 Regional Roads.

[N.B. for editors…….Image 3 inserted here as illustration ….with title: Mount

Brandon in West Co.Kerry, the goal of pilgrims on Cosán na Naomh.]

Cosán na Naomh, The Saints’ Road (approximately 16 km long)

This is one of the routes about which there is the greatest confidence in tracing its path. It
is one of several probable routes taken by pilgrims to the pilgrimage mountain of Mount
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Brandon on the Dingle peninsula in Co.Kerry. This mountain is associated with the
vision of the well-known sea-faring saint, Brendan, whose voyaging is narrated in the
medieval hagiography about the saint and also in the text which was one of the most
copied in medieval Europe, the Navigatio Sancti Brendani (see Selmer (1959), O’Meara
(1978), O Caoimh (1989) ). The route now marked and open goes from Ventry Harbour
on the Southern coast of the peninsula to Mount Brandon via the major ecclesiastical
settlement of Cill Maolchéadair / Kilmalkeadar. The pilgrimage would seem to pre-date
any association between the mountain and the cult of Brendan. Devotion to the cult of
Brendan was most probably brought from the Eastern side of the mountain and the areas
most associated with Brendan around his supposed birthplace (see Harbison (1992), 71-
75; O Caoimh (2000), 115-120). This route has a wide variety of route markers and
ecclesiastical sites. This region has one of the greatest concentrations of what Peter
Harbison has described as one of the principal markers of pilgrim routes in medieval
Ireland – the ‘cross of arcs’ or cross-inscribed stone with a Maltese cross inside a circle
(see Harbison, (1992), 191-1940.

[N.B. for editors…….Image 4 inserted here as illustration …..with title: The Cross of
arcs, symbol of pilgrim ways, on a stone at Kilcolman, Ventry, Co.Kerry]

An tSlí Mhór or The Great Way. (approximately 27 km long)

This route links two important pilgrim places, one the great monastic settlement of
Clonmacnois and the other, a much less well-known, but still very interesting site at
Lemanaghan. In terms of surviving sections of pilgrim road, the section found at
Clonmacnois is one of the most important in all of Ireland. Leading away from the main
enclosure and, crucially, from St.Ciarán’s church (the traditional location of St.Ciarán’s
grave and shrine) a series of flagstones, a long mound and a pathway leading to the Nuns’
Church are found. This would seem to be part of the main pilgrim route, on land at least,
to the shrine of the saint (see Manning,(1998), 30, 35; Harbison, (1992), 116,144). An
annual pilgrimage and celebration of the saint’s day still happens here, Clonmacnois has
long been one of the great centres of pilgrimage in Ireland. There were, undoubtedly, a
number of routes along which pilgrims came. Clonmacnois was on one of the main travel
routes across the country and is also on one of the main communication arteries for
pilgrims, travellers, merchants and ferocious Vikings alike – the River Shannon.
Lemanaghan is found some sixteen kilometres to the East-Southeast of Clonmacnois.
Here we find another short pilgrim road leading from the holy well beside St. Manchan’s
church some 300 metres to St. Mella’s church. Lemanaghan is the place of origin of one
of the great treasures of medieval Ireland, St. Manchan’s Shrine, a twelfth century
reliquary of extraordinary skill and beauty still kept at the local Catholic Church nearby.
No doubt many of the pilgrims on their way to Clonmacnois would also have made their
way to the shrine and church of Manchán. The Pilgrim Paths Project in conjunction with
the local communities and Local Authority decided to support the re-development of a
pilgrim route between the two sites.

[N.B. for editors…….Image 5 inserted here as illustration …..with title: St.Ciarán’s

church and shrine, goal for pilgrims to Clonmacnois, Co.Offaly]
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[N.B. for editors……Image 6 inserted here as illustration ….with title: Pilgrim route
leading to St.Ciarán’s Church, Clonmacnois, Co.Offaly.]

[N.B. for editors…….Image 7 inserted here as illustration ….with title: Pilgrim Route
at Lemanaghan, Co.Offaly.]

Tóchar Phádraig or St.Patrick’s Causeway (approximately 25 km long)

This pilgrim route is one of the most well established and most walked routes in the
country. It begins at Ballintubber Abbey, this Abbey was established in the early
thirteenth century at a site associated with Patrick (the name Ballintubber means the town
or settlement of the well, of St.Patrick’s Well). This is part of the traditional route said to
have been travelled by Patrick on his way to his Lenten fast and reflection on the
mountain. The tradition of a route through here seems to go back much further and
possibly into pre-Christian times. This route leads to the great pilgrim mountain of
Croagh Patrick or the “Reek” as it is known locally. Both local lore and recent
archaeological work would seem to indicate that the mountain was seen as sacred in pre-
Christian times. The route would seem to have gone originally from the royal site at
Cruachan in Roscommon to the mountain. This route has been maintained, marked and
walked by the local community over quite a number of years, their work paved the way
for much of the work done more generally on pilgrim routes. Much effort has gone into
liaison with the local farmers and landowners and they are very much stakeholders in the
whole project. On “Reek” or “Garland” Sunday, the last Sunday of July, up to 20,000
pilgrims still climb the mountain and take part in the rites and devotions centred on the
traditional stations of the route up the mountain and on the church and places of devotion
on the summit. En route to the mountain there are a wide variety of sites linked to the
pilgrimage and to the Christian heritage of the area.

[N.B. for editors…….Image 8 inserted here as illustration …..with title: Way-marker

and pilgrim style on the Tóchar Phádraig, Co.Mayo]

Turas Cholmcille ( approximately 5 km long).

Whether or not Colmcille, one of the three great patron saints of Ireland, ever visited
Glencolmcille, the Turas Cholmcille is one of the most important pilgrim routes in the
country with a considerable following down to this day (see Mac Cuinneagáin, 2002, 33-
4; Harbison, 1992, 105-110). This route is the traditional turas or round walked by
pilgrims on Sundays between the 9th of June and the end of August. The valley has a
wide variety of medieval ecclesiastical sites and remains, with one of the largest
collections of early medieval pillar-stones in the country (probably dating from the eighth
or ninth centuries). There are thirteen ‘stations’ or stops to the route and the pilgrim says
a variety of prayers and carries out various practices (using earth, stone and water) as
well as making rounds of the churches, cairns and stones encountered en route in a
clockwise direction just as the turas itself goes clockwise around the valley, following the
‘round’ of the sun.
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[N.B. for editors…….Image 9 inserted here as illustration …with title: Cross-

inscribed slab at station on Turas Cholmcille, Glencholmcille, Co.Donegal.]

Lough Derg (approximately 14 km long)

Lough Derg in Co.Donegal is one of the most internationally known of all places of
pilgrimage in Ireland. In late medieval Europe Lough Derg was seen as one of the main
pilgrim places. Lough Derg is a lake in Southern Co. Donegal and two of its islands form
the core of the pilgrimage tradition, centred on what is known as St.Patrick’s Purgatory.
As one of the chief historians of Lough Derg, Shane Leslie, noted in 1932:
“St. Patrick’s Purgatory was the medieval rumour which terrified travellers, awed the
greatest criminals, attracted the boldest of knight-errantry, puzzled the theologian,
englamoured Ireland, haunted Europe, influenced the current views and doctrines of
Purgatory and not least inspired Dante”
(Leslie, 1932, quoted in Harbison, 1982,56)
In the lore surrounding St.Patrick it is said that Patrick was given a vision of a dark cave
and told that whoever would stay in the pit for a day and a night would be purged of all
his sins. A twelfth cenury account of a Norman knight, Owain, and his visit to what
became known as St.Patrick’s Purgatory gained a wide audience and helped to establish
Lough Deg as one of the great penitential pilgrim places of Europe (see Picard and de
Pontfarcy, 1985). Lough Derg remains a pilgrim place to this day and many people spend
days there each year, fasting, praying and making the rounds of the pilgrim stations while
barefoot. The pilgrim route which is under the auspices of the Pilgrim Path Project
follows one of the traditional routes pilgrims would have taken to the lakeshore.

The Work Programme

In developing a programme of work around the pilgrim routes, the Heritage Council is
very conscious of the work done from the 1980’s and 1990’s by the Council of Europe on
the Camino and related pilgrim routes to Santiago de Compostela in Galicia, North-West
Spain, and also the subsequuent work being undertaken by the European institute for
Cultural Routes based in Luxembourg which has been entrusted with continuing the work
initiated by the Council of Europe.

One of the first tasks undertaken by the Working Group after the basic research and
identification of the routes was to commission a baseline survey of each individual route.
Another task was the commissioning of a series of Map Guides to the routes (three of
these have now been produced). A Co-ordinator was also appointed to assist the Working
Group and the Heritage Council Professional Officer dealing with the Project.

The baseline survey team included a geologist, an architectural historian, an

archaeologist, an ecologist and a community development / rural tourism specialist with
one of the team also acting as project manager. The focus of the baseline work was
directed at identifying indicators which could be monitored over time and which would
indicate the impact of developing or re-opening the routes on the heritage and on the
local communities. These indicators were and are seen as crucial to judging the
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sustainability of the project, allowing for the impacts to be divided into two separate but
interrelated sets:
• Direct heritage impacts (the focus of the baseline surveys)
• Socio-economic impacts (to be assessed by the local communities and agencies with a
brief in this area).

The brief for the baseline study of each route included:

• identification of sites of heritage interest along the route or aspects of the route which
would be of heritage interest
• identification of sites of heritage interest / aspects of heritage encountered that would
be appropriate to promote as part of the walking route
• identification of the indicators by which the condition of these sites and aspects could
be assessed over time
• reporting on the current condition of sites and the route in general.
Special emphasis was placed on the participation of the local communities and local
heritage specialists in the study as well as the involvement of specialist agencies and
bodies with an interest in the areas covered by the routes.
The brief also laid out arrangements for return visit monitoring and report at 12 and 24
month periods. One of the key issues has been the environmental carrying capacity of the
routes and this is being monitored on the routes now open so as to prevent unacceptable
risk or change to the landscape and heritage. Another focus has been the identification of
vulnerable sites and features and potential impact on them (designated Baseline Sites in
the Survey). The Survey Report also notes:

“the objectives of sustainable development are to prevent unacceptable change

occurring, to monitor change and to put in place management systems which can respond
to unacceptable change”
(Baseline Final Report, P.10)

The survey involved desk and research work but much of the team’s time was spent in
the field along the routes and making contact with the local community. This was seen as
a great boost to the project at local level, both in encouraging the local committee and in
generating interest among landowners, community groups, more specialised agencies and
the general population.

The Project Working Group decided that the Committee organised at local level would be
the development and supervisory body for the route. The Project would provide advice
and monitoring at the different levels needed and would also provide markers and trail
furniture to a standard design. A logo was also agreed which would be carried on the
markers and also on the literature associated with the Project. This logo was based on a a
stone from a pilgrimage site in Co.Cork. It depicts a pilgrim (with Celtic tonsure, tunic
and staff) above a cross of arcs, one of the main symbols of pilgrimage in Ireland as
outlined above.
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Following the work of the Baseline surveys and Report, the Working Group decided to
take the Turas Cholmcille route and the Tóchar Phádraig route out of the core group for
the first phase of work.
The Donegal route in Glencolmcille was removed due to the seasonal nature of the
walking of the route. There is in fact no clearly defined path and access to the sites
depends on the goodwill of the landowners during the pilgrimage period. The pilgrimage
is generally done under local supervision and it was felt that the general public or visitor
should not be encouraged to follow this round except as part of the local pilgrimage.
Having a guidebook or markers for the route would encourage people to walk on the
route all through the year and would create difficulties for landowners and the local
community.
In the case of the Tóchar Phádraig conditions laid down by the local landowners mean
that the route of the pilgrim way can often change from year to year. There is a close
working relationship between the local community who supervise the route and the
landowners. Considerable work has to be done at times in resiting the route markers,
stiles / gates and information plaques. This prevents the identification of a fixed, definite
rout from year to year and makes the production of a Map Guide along the lines laid out
by the project extremely difficult.
Both routes continue to enjoy the active support of the Project however and funding has
been made available to the local communities to mark them, conserve them and provide
information.

Arising from its involvement in the Pilgrim Paths Project and also the participation of
Council in REVER (Reseau Vert EuRopéen) and the work of the European Greenways
Association the Heritage Council and the National Waymarked Ways Advisory
Committee, published in 2002 Guidelines for the Developing and marking of
Waymarked Ways. These Guidelines lay down a set of standards and a process of
development and maintenance which govern both Pilgrim Paths and more generally the
Waymarked Ways network in Ireland. This document stressed the importance of forming
a “Development Committee” which would combine representatives of the local
communities, the local authorities and relevant agencies and associations. In seeking
members of this Committee the following bodies are considered to be of great
importance:
Local development organisations
Local walker/rambler/cyclist groups
Local youth organisations
Local schools
Local tourism organisation
County Sports Partnership
Regional tourism office
Vocational Education Committee
Irish Farmers Association
Irish Creamery Milk Suppliers Association
Local Authority Heritage officer
The Heritage Service of the Department of Environment, Heritage and Local Government
(including Regional Archaeological Service and local wildlife rangers)
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Regional Fisheries Boards

Waterways Ireland
BirdWatch Ireland
Irish Heart Foundation
Coillte Teoranta (Semi-State Forestry development and management company,
commercial brief. Applies if route passes through their lands).

The Guidelines also counsel involvement by FÁS (the National Training Authority), the
local An Taisce branch (National Trust, voluntary heritage organisation), local
archaeological and historical societies, Údarás na Gaeltachta (Development Agency for
Irish-speaking areas of the country), Conservation Volunteers Ireland and Crann (Native
Woodland Trust).

In developing the route and the identification of a possible route the following is stated:
“All waymarked ways, regardless of type or purpose, should be natural routes using
existing paths, tracks, forest roads, ride lines, forest firebreaks, green roads, mass paths,
school paths, coffin roads, boreens and quiet roads” (Heritage Council / National
Waymarked Trails Advisory Committee, 2002, 11).
[note: mass paths follow the routes by which people would have walked to the local
church for Sunday Mass. Coffin roads follow the routes used by local people to carry
their dead to the place of burial. “Boreens” are lanes or unpaved roads].

Apart from consultations with local landowners and bodies with a Local Government and
statutory remit (listed above) the Guidelines stress that detailed planning should be
carried out at the very early stages of developing or re-marking the route and that this
should include:
• the line of the possible route
• surveys of demand, heritage and transport services
• the identification and assessment of areas of heritage sensitivity with consideration of
the appropriateness of their inclusion / exclusion
• consideration of long-term maintenance
• marketing of route and the benefits to local economy
• study of relevant research projects
(Heritage Council / National Waymarked Trails Advisory Committee, 2002, 12)

Conclusion.
Three pilgrim routes have now been completed as part of the Pilgrim Path Project and the
two others are at an advanced stage of development. The work of the project has been
proceeding through the support of local communities working in partnership with the
Local Authority, Local Employment Schemes and Rural Development and Tourism
Agencies as well as the bodies with a national brief for heritage, forestry and
sport/walking. There is a real sense of local ownership of the project and difficulties
which have arisen with landowners have been mediated and worked out by local people
themselves with the support of outside help where needed.
For the most part one of the main benefits of the opening of the routes at local level is
seen as the development of a project which has definite benefits for local communities in
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rural areas, most of which have not experienced the benefits which the development of
tourism and of the economy generally have brought to much of the country. Even in the
case of Cosán na Naomh, which is in one of the country’s most developed tourism areas,
there is much benefit seen from the route’s ability to attract visitors in off-peak times.
Another goal of the project is in getting the different route groupings to join together in
marketing and promoting their ‘product’ as a niche product in tourism terms.
One of the core functions of the Heritage Council is in promoting pride in the nation’s
heritage. The Pilgrim Path Project promotes this pride across different categories of
heritage in an integrated, holistic way. It is a way which makes sense to local
communities, it gels with their own understanding of their place, their lives and their
landscape. This sense of ownership assists greatly in understanding the need to properly
protect and preserve the heritage of the landscape through which the route proceeds, it
becomes a matter of pride and a sign of ownership to do this.
Across our planet there are many landscapes which are sacred to the people who inhabit
them, many of them provide a way for pilgrims making a journey to a sacred site, a
journey which is also sacred in itself for those making it. Pilgrimages are said to be
responsible for the largest gatherings of human beings on the planet. Whether it is the haj
, a journey to Benares, walking on the Camino to Santiago or on the medieval pilgrim
routes in Ireland, pilgrimage is an activity very much part of the human story. At the
Heritage Council in Ireland we believe that we have learned much from this project
which has had an impact right across our work and we are very happy, now and for the
future, to share what we can of what we have learned.

References

The Heritage Council (1999): Policies and Priorities for Ireland’s Landscape
(Conference Papers). Kilkenny
The Heritage Council (2001): The Plan 2001-2005: Cherishing Heritage throughout the
Community. Kilkenny
The Heritage Council (2002): Policy Paper on Ireland’s Landscape and the National
Heritage. Kilkenny
The Heritage Council and Guidelines for the Developing and Marking of Waymarke
The National Waymarked. Ways. Kilkenny
Ways Committee (2002):
Peter Harbison (1992): Pilgrimage in Ireland : The Monuments and the People .
London
Peter Harbison and Joss Lynam (2002): Cosán na Naomh: The Saints’ Road (Medieval
Irish Pilgrim Paths Series No.1). Kilkenny
Peter Harbison and Joss Lynam (2002): St.Kevin’s Way (Medieval Irish Pilgrim Paths
Series No.2). Kilkenny.
Shane Leslie (1932): Saint Patrick’s Purgatory, A Record from History and
Literature . London.
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Conall Mac Cuinneagáin (2002): Glencolmcille, A Parish History. Dublin.

Conleth Manning (1998) Clonmacnoise, Co.Offaly, Dúchas, The Heritage Service.
Tomas O Caoimh (1989): “St.Brendan sources: St.Brendan and early Irish
hagiography” in John de Courcy Ireland and David
Sheehy (eds.), Atlantic Visions, Dún laoghaire.
Tomas O Caoimh (2000): Clonfert to Mount Brandon 2000: A Pilgrim’s Guide
Tralee.
John J. O’Meara (1978): The Voyage of Saint Brendan: journey to the Promised
Land, Dublin
Jean-Michel Picard and Yolande de Pontfarcy (1985): Saint Patrick’s Purgatory: a
twelfth-century tale of a journey to the Other World .
Dublin.
Canon P.Power (1919): Ardmore-Deagláin, A Popular Guide to the Holy City ,
Waterford
Liam Price (1940): “Glendalough: St.Kevin’s Road” in E.Ua Riain (ed.),
Féil-Sgríbhinn Eoin Mhic Néill , Dublin, 244-71.
Carl Selmer (ed.) (1959): Navigatio Sancti Brendani Abbatis from early Latin
Manuscripts , Notre Dame
Mary Tubridy and Associates (November 1999): St.Declan’s Way Baseline Survey
(unpublished)
Mary Tubridy and Associates (December 1999): St.Kevin’s Road Baseline Survey
(unpublished)
Mary Tubridy and Associates (December 1999): Tóchar Phádraig Baseline Survey
(unpublished)
Mary Tubridy and Associates (February 2000): Lough Derg Baseline Survey
(unpublished)
Mary Tubridy and Associates (May 2000): Pilgrim Path Project: Baseline Survey and
Monitoring Programme (unpublished)