‘When roasted crabs hiss in the bowl’.

–William Shakespeare.

One of the contributions made by trees in providing food was the many native apple varieties once available in Ireland. In autumn wild crab apples (Malus sylvestris) were collected in great numbers for jams and jellies. The cultivation of apples was also more common in the past, for both private and commercial consumption. Irish apple harvesting was never the major rural industry it was (and is) in the UK, with its long-established traditions in such counties as Devon, Kent, Somerset, Herefordshire and Gloucestershire. Nevertheless, there were pockets of the industry in Ireland, mostly in Munster – in Cork, Kerry, Limerick, Waterford and Clare. Many estates grew a variety of apple types in walled gardens or extensive orchards – dessert apples, culinary apples and apples for cider production. Apples were often from native cultivars, best suited to local growing conditions and resistant to disease. In Clare, cider apple cultivation was a viable business up to the late 1830’s.

James Frost, recalling that úll and abhal are Gaelic names for apple, wrote of townland names in Lower Bunratty in 1893: ‘We find four localities indicating the growth of apples, viz.: – Moy-ullaan, Moygalla, Gortnanool, and Drumullan’. These names suggest that apple harvesting was of long standing in the area. In Quin we have the townland of Applefort, likely drawing its name from apple production.The local industry grew with the fame of one particular variety of apple known as the cackagee, from the Irish ‘cac a’ ghéidh’ meaning ‘goose poo’! The apple originated with Palatine settlers from southern Germany, a few thousand of whom had arrived in Limerick in 1709 on the invitation of Queen Ann. Escaping persecution by the French Catholic army, they constituted the last plantation of Protestants in Ireland. They settled on lands provided by Sir Thomas Southwell around Rathkeale. Living in tight German-speaking communities, they were progressive and industrious farmers. Apple cultivation was included as one of their many skills. Using their own seed stock, in time they became the pioneer apple growers in Munster. They also had a practice of keeping geese in their orchards, which ate the windfalls on the ground. Through their natural and effective recycling processes the geese fertilised the growing apple trees – hence the cac a’ ghéidh/cackagee apple. The apple had a reputation for producing very fine cider, making it the apple of choice for many other apple growers.

Arthur Young wrote of a visit to ‘Drummoland’ in 1776:

This country is famous for cider-orchards, the cakagee especially, which is incomparably fine. An acre of trees yields from four to ten hogsheads per annum, average six, and what is very uncommon even in the cider counties of England, they yield a crop every year. I never beheld trees so laden with apples as in Sir Lucius O’Brien’s orchard; it amazed me that they did not break under the immense load, which bowed down the branches.

Henry Dutton enjoyed Clare cider in 1808 but attributed its flavour to a combination of apples and not just the cackagee variety.

‘There were formerly extensive orchards in this county, especially near Six-mile-bridge, and a few still remain; many young apple-trees have been lately planted. Very fine cider is made here from a great variety of kinds, mixed in the pressing, and not, as is generally imagined, from caccagea or any particular sort; apples are frequently purchased in the county of Limerick* and elsewhere, and manufactured into cider: it is in such deserved repute, that it is generally bought up by the neighbouring gentlemen for their own use and as presents to their friends, the price usually about five guineas per hogshead’.

(*Palatine apples?)

Reverend James Hall in his ‘Tour through Ireland’ in 1813 wrote that Cackagee cider around Tralee sold at ‘3 or 4 Guineas a hogshead, when common cider does not fetch more than one Guinea’.

The cider industry was in noticeable decline by the early 1840’s, due in no small part to the Famine. Clare still had six listed ‘Cider Makers’ in 1841 – the highest of any county. In 1845 at the outbreak of the Famine, the Parliamentary Gazetteer of Ireland reported that in Clare ‘Cyder orchards, for the production of the beverage called ‘Cackagee’, were formerly of considerable note, but seem to have fallen into disrepute’. It seems that, to date in any case, the once famous cackagee apple variety is no more. This loss of the venerable fruit makes the work of the Seed Savers in Mountshannon, shared keepers of the Native Irish Apple Collection, all the more important for the future of Irish apple species. A award-winning “Cockagee” cider (in name if not in cultivar) is produced in county Meath using the traditional keeved (natural fermentation) method, by the Cider Mill Company, Slane.

 

 

There was a young lady from Hyde

Who ate a green apple and died.

While her lover lamented

The apple fermented

And made cider inside her inside.

 

 

MH February 2026

 

 

 

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