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We all know the name of our local river to be the Rine River (Abha an Rinne). We also know of its several different names as it travels from its source to entering the Fergus. Did you know that it hasn’t always been known (and recorded) under this name? Thomas J Westropp was a frequent visitor to this area and has documented his observations on many of our historical and archaeological features. Ancient names for our river are dealt with here.

We may briefly note that Lower Bunratty nearly corresponds to the ancient Tradree (Tradraighe) and is clearly marked by the two streams – the Rine or Gissagh flowing into Latoon creek to the north and the Owennagarnagh or Raite to the east.

In a note to the above, he further adds the following:

The name is “Misagh” in MSS., R.I.A. 24D 10, a poem “on the Franciscan Monastery (Quin) on the Misagh”. The stream is the “Gissagh at Quin” in Hugh Norton’s account of Clare, 1695, MSS. T.C.D., I.41, 2, p.235. He calls the Sixmilebridge river “the Kney”. The “Gossogh” and “Gosseogh” appear in early seventeenth century maps.

Thomas J Westropp ‘Pillars, Dolmen and Cists in the Eastern Half of County Clare’

Hugh Brigdall, in his Description of County Clare 1682 (see The Other Clare, Vol.22 p.56) describes it as the Gilsagh river.

There is an Irish word used in placenames which is Gisha/Gishagh and is a derivitive of gCiseach used to describe a wicker/wattle bridge or causeway. We know that the main route from Limerick to Galway passed through Quin because it was the location of the river crossing. It is possible that this name was applied to the river arising from the presence of this very type of bridge being located here!

A photo taken in the early 2000’s shows the river as it leaves the village bridge. A photo from the Lawrence Collection c1900, appears to show works being carried out or completed to straighten and reinforce the banks of the River Rine before entering the bridge.

This local river was named in some early maps as the Quin River. Fed by a number of streams originating in the hills around Maghera and also the Affick River, which in turn collects from Slieve Aughty, The Kiltannon (Abhainn Cill tSeanáin) begins its life near Tulla. From here it meanders on contentedly for 2km until it reached Newgrove/Ballyslattery Bridge directly west of Tulla when it becomes the Tomeen River (no translation available, is it derived from the nearby Tome, meaning bush). It is fed by a few more streams but 2.5km south it has another name change and is now the Boolyree River (Abhainn Bhuaile Fhraoigh) at Dangan Bridge. After another 2km it meets up with the Hell River (Abhainn an Ifrinn) close to Magh Adhair. It then passes through Quin as the Rine (Abhainn na Rinne). When it reaches the Ardsolas Bridge it becomes the Ardsollus River (Abhainn Áth Solas). It soon reaches Blackweir Bridge where it reaches its senior years and becomes the Latoon Creek (Crompán Latúin). It is now tidal as a result of linking up and emptying itself into The Fergus River (An Forghas).

In Quin we have the townlands of Rineen and Rine, in Tulla there is also a Rine townland and in Shannon where the Fergus dumps its load, there is the townland of Rineanna (the original name of the airport). Did the townlands inspire the current river name or did these townlands derive their names from the nearby river?

Rine, rinn, a point of land or a headland

Rineanna, rinn éanaigh, the point or headland of the marsh

Rineen, rennín, a small point of land

Our local river, the Gissagh, Gilsagh, Gossogh, Gosseogh, Misagh, Quin or Rine, runs like a spine through the village and parish in which we live. It once provided sustenance to the monks, friars and locals. It powered mills and even a small electricity generator at one time. Let’s not turn our backs to this lovely feature. It’s amenity potential surely needs more attention and focus by our community in the years ahead.

 

 

 

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