The Clog Ban or The Bell of Ballinabeck By Ross Chapman

About three miles north of , on the a handbell and those precious metal instruments left-hand side of the road leading to are one of the few items that have survived to are the two old burial grounds of Ballinabeck. It remind us of those far-off days. At first, around was in the second one, called Relicarn, that in AD 600, these bells were made of iron but by 1725 an interesting discovery was made. The AD 900 bronze was the favoured material. It long-lost Bell of Ballinabeck was unearthed. took a skilful metalworker to mix the alloy of copper, tin and lead, melt the ingredients and This bell is one example, of which at least pour them into a mould. Bronze gave a better seventy still exist. In the earliest years of Irish tone than iron, did not rust and had a better Celtic Christianity the isolated monastic appearance. Most of the bronze bells, which settlement was the pattern. The monks lived in have survived, were of origin, and the wattle cells and spent their days in study, one of special interest to us, the Bell of transcribing texts, prayer and working the land. Ballinabeck, sometimes referred to as the Bell The call to worship was made by the ringing of of , is a fine example.

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The Bell of Ballinabeck

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As the illustration shows there is a clearly centuries the care of the bell was entrusted to a legible inscription in Irish, which reads: "Omit local family. It was passed down over ar m Chumascach Allello". There is fairly generations and was probably safer in private general agreement that this means: hands than had it been stored in a church "Pray for Cumascach son ofAilill". building where Viking or other intruders would This inscription allows a date to be reckoned, have made off with it as loot. because the Annals of Ulster makes reference to The present parish of Ballymore, stretching the above named, Ailill, as dying in AD 908. roughly from Tandragee to Poyntzpass, was at - Cumascach, or Cumiskey as we say nowadays, one time known as 'Muntir Heaney' the was a steward of Armagh Cathedral and a territory of the Heaney family. They were the member of an important family linked to the custodians of the Bell of Ballinabeck. Although O'Neills. that surname is now rare in the area, one of the - The span of years from AD 900 1200 saw name was listed in the Hearth Money Rolls of many changes in church organisation. Primitive 1664 for the townland of Federnagh, just west of isolated monastic settlements gave way to a present day Poyntzpass. more centralised diocesan pattern. The church The 1600's were a time of turmoil, forced became wealthy and powerful and the natural migration, resettlement and sacrilege. It was a outcome was to make it secular and worldly. time when people went to ground and their Along with that there was a move towards precious, revered objects went to ground too, enshrining objects that had historic significance. quite literally. were Supernatural powers attributed to the old About 1725 a burial was taking place at bells, which had lost their original purpose. Relicam when a hidden bell came to light. It They became objects of veneration and some would seem that it had been purposely deposited were embellished by ornamental covers in gold, there, perhaps along with the remains of one of silver and precious stones. During those hidden the Heaney family. In those unsettled times it

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Entrance to Ballinabeck Graveyard

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Ballinabeck Graveyard

33 POYNTZPASSAND DISTRICTLOCAL HISTORY SOCIETY_ might be thought best returned to the earth, than parishioners could remember the use of the Clog to fall into the hands of those who would not Ban at funeral processions to the old graveyard treasure or respect it. By that time the Heaney of Seagoe. It was carried behind the coffin by family had been dispossessed and resettled near one of the Hennon family and in front of the - the shores of Lough Neagh in the townland of 'namna guel' the keeners who sang wild Aghacommon, a couple of miles from . hymns and bewailed the dead. Their name had altered slightly to Hennon but it seems clearly to have been the same family. John Bell writing again in 1838 about a later The first documented information on the bell visit says: appeared in the " Literary and Political "Itwas an ancient custom to place the bell near Register" in 1815 when, the appropriately any of the Hennons who were dangerously ill. I named, John Bell of Dungannon shared his visited Mrs. Hennon the widow of Paul Hennon, findings. on her deathbed. She lay in a large, badly "It is now (1815) in the possession of Paul lighted apartment, crowded with people. The Hennon, a cottager. Persons frequently repair to bell, which had remained several days near her Hennon's to declare, in presence of the bell, head, seemed to be regarded by those present their innocence of crimes of which they have with much interest. The vapour of the heated been accused. This is not a modern custom. In chamber was so condensed on the cold metal of ancient times these bells were sworn upon, and the bell, that occasionally small streams trickled for this purpose one was kept by each of the down its sides. This 'heavy sweating' of the bell, chief judges in their respective circuits." as it was termed, was regarded by everyone present with peculiar horror, and deemed a John Bell went on to give it the old name, Clog certain prognostication of the death of the sick Ban, short for 'Clog Beannighte', the blessed or woman, who departed this life a few hours after holy bell, from its consecration to sacred and I left the room. solemn uses. He described how some aged The agonised bell, I was told, had on many

A typical early Christian Monastic Site

34 AND DISTRICTLOCAL HISTORY SOCIETY _POYNTZPASS previous occasions given similar tokens as proof the parish priest. About the year 1840 the bell of its sympathy on the approaching demise of its passed to the Dean of St. Patrick's Cathedral, guardians." and on his death went to the Royal Irish Bernard Hennon, her son, remained as keeper of Academy. the bell for only a short time. However, he At the present it is again buried, this time in the committed a breach of the Excise Laws vaults of the National Museum, Kildare Street, regulating the sale of spirituous liquors and, as it Dublin. How or when it will be unearthed is a was his second offence, a heavy fine was difficult question but one that should be asked inflicted upon him. Being unable to pay the fine from time to time. I have been told that there are he was committed to Armagh jail. Archdeacon thirty such bells in the Museum and only two on Saurin, the then rector of Seagoe, took much display. interest in Hennon's case and visited him in jail. An interesting half-size replica of the bell can be Eventually by his exertions and representations seen in the Senate in Leinster House, Dublin. It he got the fine almost entirely remitted, and is carried in at the commencement of every procured Hennon's discharge from Senate session and placed on the table of the imprisonment. Chairman. Hennon and his family were very grateful to For many of the other ancient iron or bronze Archdeacon Saurin for his kind interposition; bells there are equally good stories to be told. In and as the most convincing proof of their Rostrevor, St. Bronach's bell was missing for gratitude, as well as that which was most many years and only when an old tree was acceptable to the Archdeacon, the sacred bell blown down did it come to light, jammed into a was presented to him, with the concurrence of cleft in the trunk. It now is available to be seen

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Distribution of Iron and Bronze Bells in Ireland

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through thick and thin? That was a time of cultural dislocation, disillusionment after the Act of Union and the 1798 disaster but was that enough to break the mould? What can be learned of the Heaney or O'Heaney family in the 17th century parish of Ballymore? Why were there two burial sites, or maybe early monastic sites, placed nearly together at an Ballinabeck? Was there early church building at each site? Is it only a dream that someday there will be a ringing of the Clog Ban in Ballinabeck calling all who have ears to hear to assemble again for prayer and to repeat a Psalm together? The bell remains a symbol of the monastic life and of the Celtic Christianity which has wide appeal in these time of scepticism. These final words, translated from the early Irish, give a feel for the timeless intoned those St. Buadan !yBell message by ancient bells, now well over one thousand years and touched in St.Mary's, Rostrevor. The bell of old: Bangor is on display in the town Heritage Centre. In the bell of Culdaff, Co.Donegal The clear-voiced bell, on chill wild night, St.Buadan is kept by the parish priest, while in God's hours doth tell. Omagh there is a similar arrangement. Rather in it I'll put my trust A history like this leaves one with many Than in a wanton woman's lust. puzzling questions. Maybe local people can in research or come with engage up inspired Thou strikest the bell that calls to prayer, did the custodian families guesses. Why give up The mist dispels that casts us round their bells to the collectors in the 1800 precious Sad cleric! Thou art weary there 1850 after them for 1000 period holding years, But many listen for that sound.

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My love to thee, O smooth melodious bell Many shall be the kings who will treasure it. Woe to the person who hides it, Woe to the house, woe to the tribe.

Colmcille.

Since this article was written I have been told that the Clog Ban has been recently on show in the National Museum. Perhaps now with approved facilities for storage locally, there is a case return a nearer The Author with the Parish Priest of Culdaff who is for the of the bell to place to holding St. Buadans Bell Ballinabeck

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Chamber of Senate Eireann

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