How far is it from Swords to Athy?
The distance between Swords and Athy is 73 km. The road distance is How do I travel from Swords to Athy without a car? How long does it take to get from Swords to Athy? It takes approximately 2h 31m to get from Swords to Athy, including transfers. Where do I catch the Swords to Athy bus from? Where does the Swords to Athy bus arrive?
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We check for naughty words and verify the authenticity of all guest reviews before adding them to our site. Hotels in Athy Search hotels and more in Athy Please type your destination. Error: Please enter a destination to start searching. I'm travelling for work. Ireland Hotels Apartments. Kildare County Hotels Villas. Hotels and more in Athy All 7 hotels and more in Athy. Filter by: Star rating 5 stars 4 stars 3 stars 2 stars 1 star. Our top picks Lowest price first Star rating and price Top reviewed. Was at my sisters wedding for the weekend the hotel is amazing everything is spotless , the staff where so friendly never met such nice people would do anything for you, top marks Show more Show less.
Friendly people, comfortable beds and lovely breakfast Show more Show less.
Very friendly and helpful couple , beautiful old house with character Show more Show less. Show more Show less. Near train station, comfortable and easy access Show more Show less. Review score. See all 7 hotels in Athy. Subscribe to see Secret Deals.
Coaching I am a dating expert and coach. We stayed in a courtyard room, easy dating athy ireland was spotlessly clean and beautifully decorated with all the mod-cons. How do I travel from Dublin Port to Athy without a car? We had a very enjoyable dinner in the golf club. Are you Ready? I am Virgo, cm 5' 8''. Located In: Choose We had lovely walks around the gardens and the ruined church and grounds nearby. I love to laugh and be happy and love to see others enjoy their time with me. Hi im gary. Looking for a married guy for discreet relationship. Gay Dating For The Over 50's Are you a mature gay man who is looking for easy dating athy ireland committed relationship with a likeminded man who values the same things that you do? Very horny 22 year old lady, looking for a weekend casual sex meet in Athy Meet Maeve Now!
Sign me up! Anonymous Ireland. Must go to the town square in Athy visit the Museum get a good feel for the area ,plenty of leaflets and information, there is so much histroy within the town i think it goes back to 12 century theres a story about a monkey that saves a young child from a fire back in 15th or 16th century so much going on plus the horse the racing go visit Show more Show less. Raymond United Kingdom.
Geoff United Kingdom. Irene United Kingdom. Kerstin United Kingdom. Corinne15 Ireland. Elizabeth Murray Ireland. Really nice room and really clean would highly recommend Show more Show less. Tracy Ireland. KA United States.
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Interior of Bus Eireann. Want to know more about travelling around the world? Trips from Skellig Michael. Trips to Kells. Popular routes. When I visited Ireland, I wished I had. When posting questions on the forums, why is it better to give my budgets in Euro? Which are the best guidebooks to Ireland? What are the most popular things to see and do in Ireland? What's the best way to change money? What is the weather like in Ireland and when is the best time to visit? What are the 10 must see things including "off the beaten track"?
The Burren, a unique landscape - why visit? Connemara - where the tour busses don't go How do I get around Ireland? The Book of Kells, one of great treasures of medieval Europe, is an illuminated manuscript Gospel book in Latin, containing four Gospels of New Testament Matthew, Mark, Luke and John together with various prefatory texts and tables. It was created by Celtic monks some time around AD. It is a masterwork of Western calligraphy, employing decoration that is not only extraordinarily rich and colorful but also, in places, deeply enigmatic. It has been on display to the public in the Old Library at Trinity since the 19th century.
Over the years, the Book of Kells received several additions to its text. In the 16th century, one Gerald Plunkett of Dublin added a series of Roman numerals numbering the chapters of the Gospels according to the division created by 13th-century Archbishop of Canterbury Stephen Langton. The manuscript's rise to worldwide fame began in the 19th century. The association with St. Columba, who died the same year Augustine brought Christianity and literacy to Canterbury from Rome, was used to demonstrate Ireland's cultural primacy, seemingly providing "irrefutable precedence in the debate on the relative authority of the Irish and Roman churches".
Over the centuries, the book has been rebound several times. During a 19th-century rebinding, the pages were badly cropped, with small parts of some illustrations being lost.
The book was also rebound in , but that rebinding broke down quickly. By the late s, several folios had detached completely and were kept separate from the main volume. In , bookbinder Roger Powell rebound the manuscript in four volumes and stretched several pages that had developed bulges. In , the volume containing the Gospel of Mark was sent to Canberra , Australia, for an exhibition of illuminated manuscripts. This was only the fourth time the Book of Kells had been sent abroad for exhibition. The volume suffered what has been called "minor pigment damage" while en route to Canberra.
It is thought that the vibrations from the aeroplane's engines during the long flight may have caused the damage. The Book of Kells contains the four Gospels of the Christian scriptures written in black, red, purple, and yellow ink in an insular majuscule script, preceded by prefaces, summaries, and concordances of Gospel passages.
One folio number, 36, was mistakenly double-counted. The bifolios are nested inside of each other and sewn together to form gatherings called quires. On occasion, a folio is not part of a bifolio but is instead a single sheet inserted within a quire. The extant folios are gathered into 38 quires. There are between four and twelve folios two to six bifolios per quire; the folios are commonly, but not invariably, bound in groups of ten. Some folios are single sheets, as is frequently the case with the important decorated pages.
The folios had lines drawn for the text, sometimes on both sides, after the bifolios were folded. Prick marks and guide lines can still be seen on some pages.
Originally, the folios were of no standard size, but they were cropped to the current size during a 19th-century rebinding. Each text page has 16 to 18 lines of text.
The book must have been the product of a major scriptorium over several years, yet was apparently never finished, the projected decoration of some pages appearing only in outline. It is believed that some 30 folios of the original manuscript have been lost over the centuries. The overall estimate is based on gaps in the text and the absence of certain key illustrations. The extant book contains preliminary matter, the complete text of the Gospels of Matthew , Mark and Luke , and the Gospel of John through John The remainder of John and an unknown amount of the preliminary matter is missing and was perhaps lost when the book was stolen early in the 11th century.
The remaining preliminary matter consists of two fragmentary lists of Hebrew names contained in the Gospels, Breves causae Gospel summaries , Argumenta short biographies of the Evangelists , and Eusebian canon tables. It is probable that, like the Lindisfarne Gospels and the Books of Durrow and Armagh, part of the lost preliminary material included the letter of Jerome to Pope Damasus I beginning Novum opus , in which Jerome explains the purpose of his translation.
It is also possible, though less likely, that the lost material included the letter of Eusebius to Carpianus, in which he explains the use of the canon tables. There are two fragments of the lists of Hebrew names; one on the recto of the first surviving folio and one on folio 26, which is currently inserted at the end of the prefatory matter for John.
The first list fragment contains the end of the list for the Gospel of Matthew. The missing names from Matthew would require an additional two folios. The second list fragment, on folio 26, contains about a fourth of the list for Luke. The list for Luke would require an additional three folios. The structure of the quire in which folio 26 occurs is such that it is unlikely that there are three folios missing between folios 26 and 27, so that it is almost certain that folio 26 is not now in its original location.
There is no trace of the lists for Mark and John. The first list fragment is followed by the canon tables of Eusebius of Caesarea. These tables, which predate the text of the Vulgate, were developed to cross-reference the Gospels. Eusebius divided the Gospel into chapters and then created tables that allowed readers to find where a given episode in the life of Christ was located in each of the Gospels. The canon tables were traditionally included in the prefatory material in most medieval copies of the Vulgate text of the Gospels.
The tables in the Book of Kells, however, are almost unusable because the scribe condensed the tables in such a way as to make them confused. In addition, the corresponding chapter numbers were never inserted into the margins of the text, making it impossible to find the sections to which the canon tables refer. The reason for the omission remains unclear: the scribe may have planned to add the references upon the manuscript's completion, or he may have deliberately left them out so as not to spoil the appearance of pages.
The Breves causae and Argumenta belong to a pre-Vulgate tradition of manuscripts. The Breves causae are summaries of the Old Latin translations of the Gospels and are divided into numbered chapters.
These chapter numbers, like the numbers for the canon tables, are not used on the text pages of the Gospels. It is unlikely that these numbers would have been used, even if the manuscript had been completed, because the chapter numbers corresponded to old Latin translations and would have been difficult to harmonise with the Vulgate text. The Argumenta are collections of legends about the Evangelists. The Breves causae and Argumenta are arranged in a strange order: first come the Breves causae and Argumenta for Matthew, followed by the Breves and Argumenta for Mark, then, quite oddly, come the Argumenta of both Luke and John, followed by their Breves causae.