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Richard Pococke (1704 – 1765) was an English clergyman and writer. He was the Bishop of Ossory and Meath, both dioceses of the Church of Ireland. However, he is best known for his travel writings and diaries. The most interesting aspect of his report on Quin Abbey is his reference to the adjoining buildings. The gable wall of the ‘apartment for strangers’ he mentions here is still standing while all that remains of the other two is the footprint and some low rising walls, one of which is Tig na Saor.

 

 

“Quin is one of the finest and most entire monasteries that I have seen in Ireland; it is situated on a fine stream, with an ascent of several steps to the church; at the entrance one is surprised with the view of the high altar entire, and of an altar on each side of the arch of the chancel. To the south is a chapel with three or four altars in it, and a very Gothic figure in relief of some saint; on the north side of the chancel is a fine monument of the family of the Macnamaras of Rance, erected by the founder; on a stone by the altar the name of Kennedye appears in large letters; in the middle, between the body and the chancel, is a fine tower built on the gable ends.

In this painting (artist unknown) of what was probably a pattern (patron) gathering, a building to the left is likely to be the apartment for strangers

The cloister is in the usual form, with couplets of pillars, but is particular in having buttresses round it by way of ornament; there are apartments on three sides of it,-the refectory, the dormitory, and another grand room to the north of the chancel, with a vaulted room under them all; to the north of the large room is a closet, which leads through a private way to a very strong round tower, the walls of which are near ten feet thick.

 

In the front of the monastery is a building, which, seems to have been an apartment for strangers, and to the south-west are two other buildings.”

This 1787 Henry Pelham painting captures the two other buildings to the south-west.

As well as the Apartment for strangers on the west side, which presumably is some type of accommodation for visitors, we also know of An Sgoil (The School) on the east side. Additionally, mention is made elsewhere (see An Gobán Saor post on this website) of Tíg an Saor (The Masons House) on the south side of the abbey. Henry Pelham shows this, alongside another building, in his 1794 painting (see above). The footprint of the latter two buildings can still be traced on the ground.

 

From the 1930’s Schools Folklore Collection:

“It was said that the jurisdiction of the Quin Monastery extended from Drim to Kildrum. After getting free board and lodging in the guest house in the Quin Monastery, a traveller could, by getting beyond the boundary in the north at Drim, or beyond the boundary in the south at Kildrum, return to the monastery and get for another fortnight free board and lodging. It is remarkable that a little stream marks the boundary at both ends. Having crossed the stream at either side, you were welcome to return to the monastery and share again in its hospitality.”

Told by John Clune, carpenter, Quin

 

 

 

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