Margaret Dickson

Margaret Frances Dickson was an American tourist who visited Clare in 1841 and sent her reports for publication to the Dublin University Magazine (whose readership was mainly the Protestant ascendency class).

This report provides a very descriptive insight into how a funeral would have been conducted; the conditions in which the locals survived; the clothing worn at the time in Quin.

“After taking leave of our kind hosts at Dromoland, we started for Ennis, and on our way stopped at Quin Abbey and spent some time in exploring the ruins, than which nothing can be more beautiful or picturesque. There were the dim shadowy aisles – the broken gothic windows, tapestried with ivy, through which the light fell on ruined altars and ancient dilapidated tombstones, the heaps of mouldering bones and shattered skulls, the graves beneath our feet of generations long passed away; all these images of the nothingness of man could not fail to impress the mind with the seriousness. I was suddenly startled by a tall figure in blue, with a white nun-like drapery over the head, gliding round the sharp angle of a cloister, sinking in a kneeling posture on one of the tombstones and remaining there as fixed and motionless as the marble beneath.

The figure was soon followed by others; peasants in long blue or scarlet mantles, white caps or kerchiefs tied over their heads, came pouring into the abbey; they belonged to a village funeral scattered about the aisles, or kneeling motionless in silent prayer on the tombstones, their long cloaks falling in graceful drapery around them, was exquisitely picturesque.

2 views from the entrance to the alter when the friary was over-grown with ivy

 

The custom at funerals among the Irish, of each going to weep and pray over the grave of “their own” is a very touching one. We stood watching the groups as they entered the aisles, every face wearing a solemn expression; and saw them separate each to her own dear spot, where, after making the sign of the cross, knelt in prayer.

We climbed up a sort of altar or monument, over which was a large gothic window curtained with ivy. Looking through the window, we saw beneath us two figures, one dressed in a scarlet mantle, with a white cloth thrown over her head, who were seated together, bent over a grave.

The two voices joined in the wail, which now rose wildly in the loud violence of sorrow, now subsided into a low murmuring chant, re-echoing, and at last dying away among the distant cloisters.

We were struck by the apparent absence of sorrow in the funeral procession. The countenances round the hearse were solemn but there were no tears, none of the signs of grief usual on such occasions. This was explained afterwards. The departed was a young girl of eighteen, who died of fever; three days previously, her father had been buried in the abbey and a fortnight before that her sister had died of the same complaint. The whole family had it. The wretched mother, widowed and bereaved of her children, had but just risen from her sick bed with five fatherless ones to provide for, and in expectation of the birth of a sixth in a few weeks.

The view from the abbey from the place where we rejoined the carriage was beautiful and the scene from within its enclosure full of interest, even at that distance. The sober grey colouring of the old ruins with their rich and graceful draperies of dark ivy, contrasted finely with the bright and varied hues of the groups gathered under the walls and seated in picturesque attitudes amongst the moss-covered graves. The blue mantles and snow white head gear of the women with here and there a bright scarlet or crimson cloak, a brown staff dress or blue check apron and red shawl, formed a very national and interesting variety of colouring. On a rising ground behind, stood a group of men in their grey frieze coats; this fortunate woman escaped to safety. Mrs Hopditch young girl’s coffin, lying waiting to be removed into the narrow receptacle out of which the men were digging and throwing up the earth.”

 

Extracts from ‘Letters from the coast of Clare by Margaret Frances Dickson’ – Dublin University Magazine 1841

 

 

 

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