galwaycinematography's Videos

The World’s Tallest Round Tower 3m35s

The World’s Tallest Round Tower

Kilmacduagh Round Tower. Dating back to the 7th century this is one of Ireland’s oldest monastic sites. The Round Tower has a clear lean and whilst many surrounding buildings are ruins, Dimensions: There is an offset discernible on the west side of the tower, as the ground level slopes a bit on that side. Above this offset, the circumference is 17.86 meters, giving it an external diameter of 5.68 meters. The overall height of the tower is just about 34 meters, making it the tallest round tower in existence. The doorway, facing ENE is also extraordinary in that it is over 7 meters above ground level. This extreme height of the doorway causes some controversy in the usual assumption that an entry ladder would simply be pulled through the doorway into the tower in times of distress, as no rigid ladder of such length would fit through the tower doorway, nor would a rigid ladder fit inside the tower if it could be pulled inside. Kilmacduagh has the greatest number of windows of any existing round tower: 11. All are angle headed. The five windows in the drum in ascending order face N, SSE, W, E and WSW. When the building was repaired in 1878-79, three windows were restored to the original three. These six windows face NE ENE, ESE, SW, WSW, and WNW. Features: The extreme height of the doorway, the number of bell-storey windows, and the significant lean to the SW all make this a quite unique tower. The cap on the drum is unusual in that it sits not atop a cornice, but overhangs the drum. Comments: The walls are over six feet thick at the base, underneath which lie some skeletons, confirming that the tower had been built in an existing cemetery. The tower once had a bell which was said to have been thrown into a nearby lake. Tradition has it that backache can be cured by laying on St. Colman's grave (it lies behind the cathedral). Key's to the Grebe House and other locks can be obtained at the Tower View B & B (across the street) with a deposit of 5 Euro. History:The 7th century saint, Saint Colman, son of Duagh, established a monastery on land given him by his cousin King Guaire. According to legend, Saint Colman MacDuagh was walking through the woods of the Burren when his girdle fell to the ground. Taking this as a sign, he built his monastery on this spot. The girdle was said to be studded with gems and was held by the O'Shaughnessys centuries later, along with St. Colman's crozier, or staff. The girdle was later lost, but the crozier came to be held by the O'Heynes and may now be seen in the National Museum of Ireland. The Catholic encyclopedia says of St. Colman: "Bishop and patron of Kilmacduagh, born at Kiltartan c. 560; died 29 October, 632. He lived for many years as a hermit in Arranmore, where he built two churches, both forming the present group of ruins at Kilmurvy. Thence he sought greater seclusion in the woods of Burren, in 592, and at length, in 610, founded a monastery, which became the centre of the tribal Diocese of Aidhne." Other Items of Interest: This site was of such importance that it became the center of a new diocese in the 12th century. It is now merged with the Diocese of Galway. The monastery was plundered several times in the 13th century. The interesting carved stone features scattered throughout the small churches are worth searching for. These are mostly inserts from the late 11th to the 15th centuries.

Aerial View Of 1840s Famine Road In Ireland 2m57s

Aerial View Of 1840s Famine Road In Ireland

Throughout the west of Ireland, the landscape is scarred by strange criss-crossing roads that climb up into the hills then simply stop, incomplete, leading nowhere. These roads were the result of the forced labor of the Irish peasantry, who, under the strictures of the Poor Law and the reigning laissez-faire economic theory of the day, were made to work in exchange for food during the Great Famine. These roads remain, 150 years later, as visible marks in the Irish countryside, which in this as in so many things still bears the scars of history. Mumford & Sons Inspired by Hyde - Free Instrumentals Creative Commons — Attribution 3.0 Unported— CC BY 3.0 Music provided by Music for Creators

Moore Hall3m38s

Moore Hall

Music Credit Compared to most other Irish big houses, the history of Moore Hall in County Mayo is exceptional. Moore Hall was built by George Moore (1727-1799) between 1792 and 1796. George Moore- The Builder Of Moore Hall George Moore (1727-1799) was a wine merchant who owned a fleet of ships and had made a vast fortune in Spain. He came from a Protestant family but George himself was Catholic. Originally from County Mayo and having gone into exile to Spain because of the restrictive Irish Penal Laws, George wanted to retire in Ireland. He sold up in Spain and managed to purchase lands around Lough Carra, benefitting from a relaxing in the Penal Laws at this time. He took an oath of allegiance to the English crown so that he would be able to have tenants on his land to generate some income. The house, Moore Hall itself, was a status symbol for a man of his means as well as a fulfillment of a longstanding dream. The Design Of The House Moore Hall was of architectural significance having been designed by the architect John Roberts who also designed Waterford Cathedral and Tyrone House in Galway. It was decorated with beautiful Italian plasterwork, traces of which can still be seen in the ruin of the house today if you look carefully.

One Man And His Castle 3m56s

One Man And His Castle

Michael bought this mansion some years ago and has spent most his life working on it himself. The aim of the proprietor, Mr Michael Keaney, is to maintain the house as close as possible to the way it was at the end of the 19th century. Michael bought Castle Ellen in 1974, when it was in an advanced state of disrepair. He has since made super-human efforts to restore it to some of its former glory, and under his auspices the house has been home to many artists, sculptors, and poets, and provides an oasis of calm and reflection in the busy modern world.

Breathtaking drone footage captures hidden Irish beauty 3m00s

Breathtaking drone footage captures hidden Irish beauty

At the far western edge of Ireland can be found the serene and tranquil Renvyle Peninsula. Far from the pressure of city life, it is a place in which to relax and enjoy the fresh sea air, the peace, tranquility and closeness of nature. The peninsula, one of Europe's most westerly was best described by Augustus John - "the most beautiful landscape in the world". It was the inspiration for renowned works of art by Yeats, Gogarty and Oscar Wilde and remains unchanged today. The scenic Renvyle Peninsula has something to offer people of all ages and interests. Long stretches of clean sandy beaches - swimming, scuba diving, shore angling, lake and river fishing, pony trekking, hill climbing, sea angling - boat hire adventure centre, aquarium, maritime museum and sea side park, scenic and wildlife coastal cruises. Renvyle Peninsula has been called "the loveliest landscape on Earth". It is a landscape shaped by time, nature and the people who call Renvyle home.

Ashleigh Falls, Co. Mayo. ireland 2m41s

Ashleigh Falls, Co. Mayo. ireland

Ashleigh Falls, Co. Mayo. Location used in Feature Film The Field. Located 1 km north of the Galway/Mayo border, this location provides views over Aasleagh Falls, a picturesque waterfall located on the River Erriff just before the river meets Killary Harbour.

Drone captures footage of Irish castle remains4m06s

Drone captures footage of Irish castle remains

Castle Ellen is situated on 33 acres of land, 13.5 miles from Galway City and 2.5 miles from Athenry in Ireland.The house is located in a beautiful woodland setting. It is a haven of tranquility, where you can enjoy a sense of timelessness and connection to nature.

Old Irish Folk Traditions. The Sweat House 2m34s

Old Irish Folk Traditions. The Sweat House

Tucked away in the back of many fields and in out of the way places in Ireland are small overgrown huts that look like miniature tombs. They are constructed of stone with small entrances and covered with sods, they are, in fact, sweat houses. It may come as a surprise to many that Ireland has its own tradition of the ‘sweat lodge', mostly we associate this with the Native American culture and, for some time, American style sweat lodges have been conducted here also. These are mostly based on the Inipi ceremony of the North American Plains Indians and a sweat is undertaken usually for initiation, purification or in preparation for the vision quest. Were our own sweat houses used for similar purposes? Firstly, it must be stated that little information has survived to tell us what exactly they were used for. Although sweat houses seem to have been constructed up to the end of the nineteenth century(1) the knowledge of their use has been forgotten through lack of interest, embarrassment or as a result of the destruction and mass emigration of the famine. It has been pointed out that, in post-famine Ireland, there seems to have been a kind of aversion to old ways and natural things that has resulted in the outwardly respectable and ultra-conservative attitude that can be found in many parts of the country today. An example of this was the idea of "famine food", which was the eating of any kind of wild food, i.e. blackberries, implying that one had to be hard up to eat it. As for the sweat houses many nineteenth century antiquarians variously reported that it was used as a ‘sweating cure' for many different ailments - and this seems to be true up to a point. However, as in many societies when faced with foreign anthropologists, the temptation to lead them up the garden path is enormous. It has also been pointed out that the investment in turf required to heat one of the sweat houses would have been in the order of two and a half donkey loads. This would have been an extravagant expense simply to get rid of the few aches and pains that most of the population suffered from anyway. In order to be more worthwhile, the use of these structures must have been important indeed. The sweat houses are distributed over a number of counties, primarily Leitrim, Louth, Cavan, Fermanagh and parts of Sligo. These were all poor counties so it is doubly interesting given the economic investment in the use of the sweat house. Sweat houses are also sited away from dwellings and are often close to streams. They can be quite hard to find as I can attest to having looked for examples on the Cooley Peninsula. The houses are usually about 1.75m high and 2m in diameter with a small entrance and often a small smoke hole which could be covered with a flat slab. The method of heating was described as building a fire in the house and allowing it to completely burn out, the ashes were then raked out and rushes or other plants strewn on the floor. A stone was placed over the smoke hole and the patient entered naked. The door was blocked and the patient sweated profusely, the plants on the floor giving off moisture to give an effect similar to a sauna. Soot has been found inside the sweat houses showing that a fire was built in them, however, John Matthews assures me that he has come across references to the use of hot rocks heated outside the sweat house and then placed inside - much the Native American methods. After the sweat, the patient would emerge and go for a swim in the river as in modern Scandinavian saunas. If old or infirm they would go to bed for a few hours(2). It has also been recorded that mixed groups of men and women used sweat houses,

The Custom Of keening At Irish funerals 3m41s

The Custom Of keening At Irish funerals

The Irish tradition of keening over the body during the funeral procession and at the burial site is distinct from the wake — the practice of watching over the corpse – which takes place the night before the burial, and may last for more than one night. The "keen" itself is thought to have been constituted of stock poetic elements (the listing of the genealogy of the deceased, praise for the deceased, emphasis on the woeful condition of those left behind etc.) set to vocal lament. While generally carried out by one or several women, a chorus may have been intoned by all present. Physical movements involving rocking, kneeling or clapping accompanied the keening woman (bean chaointe) who was often paid for her services.

An Irish ballad Boolavogue3m28s

An Irish ballad Boolavogue

Boolavogue is an Irish ballad commemorating the campaign of Father John Murphy and his army in Wexford during the 1798 Rising.. It was composed by Patrick Joseph McCall in 1898, the centenary of the Rebellion, issued by Irish Noíníns (Dublin 1894). The ballad covers the victories of Father John Murphy of the town of Boolavogue in County Wexford as he led his parishioners in routing the Camolin Cavalry on 26 May 1798, to defeat the British at Oulart Hill, as well as at Enniscorthy. The Wexford insurgents fought bravely against professional troops, and were eventually defeated at the Battle of Vinegar Hill on 21 June. Father Murphy and the other leaders were hanged.