Thomas Lacy, Sights and Scenes in County Clare, 1859

Thomas Lacy of Wexford, sometimes styled ‘the dacent Lacy’ was the author of two books on England and Ireland: Home Sketches on Both Sides of the Channel (1852), and Sights and Scenes in Our Fatherland (1863). In the 1840s Lacy was employed as assistant to the solicitor responsible for negotiating rights of way for the extension of the railway from Dublin to Wexford. The railway afforded him the opportunity to tour extensively in Leinster and Munster. In his accounts he ‘always looked upon the sunny side of the picture’ and avoids scenes of poverty and deprivation.

While proceeding from Ennis to Limerick, I stopped at the Quin station, and availed myself of the interval between the passing of the mid-day train and that of the evening, to visit the celebrated ruins of Quin Abbey, which are situated about two miles from that place. This abbey, which is one of the most perfect and complete ruins that I have seen in this country, is situated on a gentle elevation, which slopes down to the eastern bank of the clear river that flows before its western front, which in its southward course, after passing beneath a handsome bridge of three arches, becomes ultimately lost in the Fergus. . . .

Quin is a parish in the barony of Bunratty, about six miles from Ennis.

 

In the village, which is near the ruins of the grand abbey, there is little worthy of the tourist’s notice, save the Protestant and Catholic churches. The Protestant church, which is of long standing, but which has recently undergone considerable improvement, is a plain structure with a square tower. It is handsomely situated on the western bank of the Quin river, at a short distance east of the ruin which, as an appendage of the celebrated abbey, was rendered subservient to the purposes of charity and benevolence, affording shelter and hospitality to the poor and the stranger in the old monastic times.

Left: The gable wall of the ‘appendage’ referred to above

The Catholic church is a handsome and spacious cruciform structure in the Gothic style of architecture, with a nice portico of cut stone. It was erected about twenty years ago, at an expense of £2,000, which was defrayed by general subscription. At the time I paid my visit it was undergoing considerable improvements, chiefly confined to internal decoration and embellishment. The angles of the nave and transepts are strengthened on the outside by fine buttresses, from each of which rises an ornamental pinnacle; while the apex of each transept, as well as that of the nave, is decorated with a highly wrought Gothic cross. The interior is very beautiful, the fine clustered columns that adjoin the altar, and the part that connects the transepts with the nave, being alike remarkably grand and striking; while the altar itself – which is of Caen stone, with columns of the Cork, Galway, and Armagh marbles – and the elegant statuary command the attention and the warmest commendation of the visitor. The doors leading into the nave and transepts are of elliptic character, with label-mouldings. The windows, three in each side of the nave, are high, and of two mullions; while those above the transept doors, and the three in each of their sides, are of a single mullion. . . .

On my return from Quin Abbey to the Ardsollous and Quin station, I availed myself of the time still at my disposal, and proceeded to take a view of Dromoland, the seat of Lord Inchiquin, which is about two miles in an opposite direction from this station. It is a very handsome place, and the mansion, a fine castellated structure, one of the most magnificent specimens of a modern baronial building to be seen in any part of Ireland. . .

The Quin river, in its devious windings, flows through portions of this fine demesne. Returning from Dromoland, I was just in time for the last train to Limerick, by which I proceeded to that fine city. . . .

 

 

 

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