Up until the 1680’s, Bardic schools were in existence and instructed in literature, history and Brehon law through the native Gaelic tongue. They provided what amounted to a University education and this proud tradition produced an abundance of poets, historians and Brehons.

 Subsequently, the Hedge School came into being in response to the 1690 Penal Laws that Britain imposed on Ireland, in an attempt to suppress thenative people. One of the laws declared schools illegal, but little did Britain realise that 9,000 hedge schools and 40,000 scholars would emerge by defying the ban.

As their name suggests, the nomadic teacher and his pupils met wherever they could find shelter, and an informal education was offered of varying quality. Initially, they clearly weren’t seen as too much of a threat, as the British chose to ignore them. Joe Power’s article entitled ‘Education in Clare’states that “some of the best-known teachers of this era included John Floyd of Tulla, Stephen O’ Halloran and Tomás O’ Míocháin of Quin…”

An 1824 document informs us of the eight hedge school teachers in our parish, out of a total of 312 in the county:

Jeremiah Connell Carhumore Quin

George Hennessy Cahircalla

Michael Hennessy Quin

J. Shaughnessy Cullane Quin

Michael Hartney Carahan Clooney

John Mc Mahon Spancilhill Clooney

Patrick Shannon Derramore Clooney

Patrick Walsh Clooney

It must be acknowledged how the teacher was driven to teach in secret, when weather permitted, typically outdoors in a remote spot away from prying eyes. Teacher and pupil would sit upon the grass, whilst another student was on ‘lookout’ to warn of strangers approaching. If a hedge school was ‘discovered’ – the teacher was often imprisoned or fined. Of course, the informer could always be relied on and was rewarded in helping to convict the teacher.

An anonymous writer in 1776 relates how a poor ragged boy was “well acquainted with the best Latin poets”. Later, when the laws against education eased, school was taught in cabins or any usable building.

The schools were quite strict, and from an 1812 ‘Report of Schools’ surveyed we learn; ‘Instruction, except in a few instances, extends no further than reading, writing and the common rules of arithmetic’. The price paid for the tuition was on average ten shillings per annum for Reading, seventeen shillings and four pence if writing was added and one pound six shillings if arithmetic was part of the tuition.It was also common that teachers were often paid with turf, butter, eggs, home-cured meat, lodgings and a few pence per pupil. It was expected that ‘each scholar would bring two sods for the fire’. But the teacher often fulfilled another important role in the community as we learn from Hely Dutton’s accounts of travels in Co. Clare. He informs us how teachers often carried out legal transactions, dealing with bills, accounts, warrants and summons. This clearly added to their prestige in the locality. A diary entry from Dutton tells us of a master who wrote the following:

‘’7th Jan (1793) – Constant smart rain the whole day and most part of the night. Drew marriage articles between Thos. Woodc and Bridget Murphy, and got 8s. 1 1/2 d. for my trouble. The remainder of the 58th Regt. Marched this morning for —. Crouch gave me two pots of porter at my fireside. I wrote a letter for him to J.D. Maindue, M.D. Esq., Bloomsbury Square, London’.

As P.J. Dowling states in ‘The Hedge Schools of Ireland’, Life was increasingly difficult for men who endeavoured to maintain the independence of their schools after the establishment of the National Board of Education in 1832. The Board was a political response to the difficulties the British Empire had in controlling its closest colony. It was seen as a means to strengthen the link to the Empire. It was also a social response to the widespread poverty and quest for education in Ireland. The hedge school masters witnessed the passing of the old Hedge Schools, slowly giving way to the schools under the new Board. Parents were sending their children to them, because the fees were lower than in the Hedge Schools. Teachers took positions there as they were certain of a wage – it wasn’t as precarious as the life of a Hedge School múinteoir.

Padraic Colum in his poem, A Poor Scholar’, describes how the hedge school teacher felt with the demise of their profession,

‘My eyelids red and heavy are

With bending o’er the smouldering peat.

I know the Aeneid now by heart,

My Virgil read in cold and heat,

In loneliness and hunger smart.

And I know Homer too, I ween,

As Munster poets know Ossian’……

I teach these by the dim rush light,

In smoky cabins night and week.’

Siobhán O’Sullivan – April 2nd 2022

 

 

 

Seán na Gealaí

Halloween is the direct descendent of Samhain. It was the night when the gap between this world and the spirit world narrowed.  Known as Oiche Shamhna or ‘spirit night’, the souls of the dead were expected to return to the family home. The Church introduced the Feast of All Saints (Nov1) and the Feast of All Souls (Nov 2nd) to counter Samhain. Evil spirits were also thought to be abroad and people avoided travelling alone on this night.

   “Deireann na daoine go mbíonn sidheogaí amuigh oidhche Shamhna”, Schools’ Collection (NFCS 249).

Origins of Samhain

Contender 1- Tulsk, County Roscommon

Oweynagat Cave, Uaimh na gCat, meaning the ‘Cave of the Cats’ in Rath Croaghan. The Book of Leinster names it as dorus iffrin na Hérend – Ireland’s Gateway to Hell. Demons and all kinds of creatures emerge from here on Oiche Shamhna.

 Echtra Nerai (the Adventures of Nera) is first mentioned in the 10th century Cath Maige Mucrama story,  happening at Samhain.

Oweynagat Cave is also said to be the home of the Morrigan. She is portrayed as a goddess of battle and war, with the power to transform into crows or ravens. Her dreaded cry was frequently heard over battlefields.

Echtra Nerai, the Adventures of Nera

An Irish text taken from the Ulster Cycle, dating to the tenth century entitled ‘Nera and the Dead Man’, tells of the warrior Nera who accepts a dare during a dark and stormy Samhain night to tie a withy around the ankle of a hanging dead man. As he does so, the corpse suddenly comes to life and asks Nera to carry him on his back. Nera complies. After some adventures Nera gets the dead man back to his tree. All of this takes place at Samhain at Rath Croaghan/Cruachan, hence its association with Halloween.

Contender 2 – Tlachtga, Meath

The original Tlachtga was a druidess of considerable power and importance, the daughter of Mug Ruith who lived on Valentia Island in Kerry. He is said to have lived through the reign of nineteen kings, with his lifespan stretching back to the time of Christ on earth. Tlachtga and her father could travel the world on the Rath, a fabulous spinning wheel of fire that easily transported them. Mug Ruith sought out knowledge and learning like few before him and it was in this manner that he and Tlachtga travelled to study under Simon Magus (Simon the Sorcerer), who is mentioned in the Bible.

Simon Magus and Mug Ruith sent Tlachtga out into the world to gather as much knowledge as she could find. Upon her return they realized that her knowledge far surpassed their own!
They were outraged and such was their jealousy that they set the three sons of Simon Magus upon Tlachtga, who defiled her. She returned to Ireland where she gave birth to three sons, Dorb (Doirb), Cuma (Cumma) and Muach.

It was on the hill of Ward in county Meath that Tlachtga brought her three sons into the world, and it was there that she died, unable to sustain her life in the face of the utter grief and despair she felt at the indignity she had endured.

In recent years a renewal of the annual gathering on the hill of Ward now attracts hundreds of people at Halloween. A walk from Athboy up towards the Hill itself culminates with a celebration, with elaborate ceremonies and an acknowledgement of the cultural gift to Ireland and the world that Tlachtga represents.

In the ancient kingdom of Mide, Tlachtga was considered an important assembly place alongside Tara, Teiltun and Uisneach. These four ‘corners’ are recorded as having been the location of fortresses constructed by high king Tuathal Techmar at the foundation of Mide in the early decades of the first millennium AD.

‘Much of the (archaeological) evidence points towards a long history of ritual activity. Large quantities of animal bones – a sign of large scale feasting have been found throughout all phases of the site. The lack of evidence of any residential or day to day activity strengthens the idea that it most likely it was set aside purely for ritual or celebratory activity.

There have been finds in all three phases of the site, including scattered Bronze Age human remains and the skeleton of an infant between seven and ten months old… The child burial, next to a ritual deposit of cow bones, dates to AD 450 – around the time of the arrival of Christianity.

“The child was clearly buried with care and having not found any evidence of burials on the site, we’d have to guess that This child belonged to someone significant”.

Harvest knots and Guises

 

 

Homemade masks made by village boys calling to local houses on Oiche Shamhna

Outdoors

Unlike May when the fairies are active, November Eve brings malevolent spirits. It is the night for community bonfires, especially in housing estates in the cities and towns. Collecting the last handful of fruit and nuts.

Indoors

Families would attempt to have a celebratory supper on Oiche Shamhna. Family supper might be colcannon or pandy. They would first secure the house by sprinkling Holy Water and possibly placing a religious object in the thatch near the front door.

Typical Samhain Food included pancakes, stampy (a potato and apple cake, crusted with barley, enhanced with sea spinach and rock samphire & cooked with oil) apple cakes, nuts, blackberry pies.

An bairín breac/the barmbrack or the ‘speckled loaf’, containing oodles of dried autumn fruits is still a favourite treat, with lashings of butter.

Tokens inside the traditional loaf included the ring as a symbol of love and marriage,  a thimble (spinsterhood); a button (bachelorhood); a stick (to be beaten by the spouse); a rag (poverty); a coin (wealth) and a crucifix (the taking of religious orders).

Future Reading