Another estate in Quin associated with the Singleton family was Hazelwood.  It was the home of Hugh Singleton who resided there in the 19th century and whose family was affiliated with the estate throughout the 19th and early part of the 20th century.

Hazelwood House was described in Houses of Clare as being located in the townland of Ballyhickey, the ancestral home of the O’Hickeys, physicians to the O’Brien family.[1]  The house was the home of Hugh Brady Singleton, the second son of Edward Dalton Singleton, a second son of John Singleton Sr and Marcella D’Alton.  Hugh was a brother to John Singleton of Quinville and Edward Singleton and Anthony Singleton.

Hugh Singleton was married to Jane Massey of Waterpark and they resided at Hazelwood and raised their family there.  They had the following children: Edward Massey Singleton, John Copley Singleton, Ellen Singleton, Hugh Massey Singleton, Mary Henrietta Jane, Marcella and Annie.

The Singleton family played a prominent role in Quin throughout the 19th and 20th century.  Hugh Singleton was noted for being a controversial landlord who had been the subject of difficulties with his tenants, as well as with his neighbours.  In 1833, there was an exchange between himself and John P. Molony and Ralph Mansergh over trespass through his lands for hunting purposes.   The incident was reported in the Freeman’s Journal where a criminal case was brought by Hugh Singleton. Hugh Singleton maintained that not only were the two men trespassing on his lands, but that they used abusive language towards his steward, and then demanded that Singleton fire him, and that Mansergh on another occasion, challenged Singleton about the incident.[2]  The case was eventually settled in December of the same year  with a payment by Molony and Mansergh of £100 for sending a hostile message to Singleton.[3]  Hugh Singleton also had difficulties with Lord Dunboyne.  The incident was similar in nature to the earlier case with Molony and Mansergh.  Hugh Singleton had gone riding and had ridden through Lord Dunboyne’s demesne.  Lord Dunboyne confronted him over it and threatened to shoot him, called him “a ruffian, a vagabond, and threatened to put a bullet through his head”.  The incident was corroborated by several labourers who were present.  Singleton challenged him to a duel, but instead brought charges against Dunboyne.[4]  It was reported in the Belfast News-Letter several months later, that Dunboyne had made an apology, and the case was settled.[5]

It was not known why Singleton had had difficulties with other gentry and neighbours as evidenced above. The estate lands at Ballyhickey had the distinction of holding the largest mine of lead in County Clare.  The lead mine was very successfully quarried in the 1830s with substantial ore mined at a profit.[6]  It may have been jealousy that had instigated some of the incidents.

An incident that occurred during the Famine years may give a clue to Singleton’s behaviour.  In September 1846, Hugh Singleton had arranged for corn which had been harvested on his estate to be brought into Limerick for sale.  It was way-laid at Moll Ryan’s cross between Knappogue and Rathlooby where a group of men attacked the car.  Stones were thrown, and a shot was fired which wounded one of the horses.  The two caretakers turned the car back and returned to Hazelwood.[7]  The incident was notable as it was during this month that the newspapers were reporting dire conditions and the “impending Famine”.  Only two weeks after this incident, one of Hugh Singleton’s land stewards, McMahon was murdered at Cloontra.  He had been under police protection in the course of his duties on the estate and had had difficulties with tenants in arrears.  His body was found the following day.[8] Hugh Singleton had apparently not been seen as a very charitable or sympathetic landlord to tenants in difficulties, even at the beginning of the Famine when the potato crop was first noted as having failed.

Two children of Hugh Singleton married local families.  John Copley Singleton married Elizabeth Bindon, and Annie Singleton married Thomas Hall McGhee.  While John Copley Singleton remained in Clooney, Annie and her husband resided in St. Anne’s Hill, Blarney, Cork.  She married Thomas Hall McGhee on 1 May 1861.  She was the youngest daughter of Hugh and Jane Massey Singleton.  Annie would tragically die in May 1884 aged 45 years from a fractured skull after falling off a horse.[9]

John Copley Singleton married Elizabeth Bindon, a daughter of Burton Bindon of Clooney Castle.  This couple married in 1855 and they had a number of children, but only 2 survived to adulthood.  Their daughter, Janie died aged 13 in 1869 of scarlet fever.  She was buried in the Singleton plot in Clooney graveyard.  John Copley had been named after his ancestor John Singleton Copley, the famous American portrait artist.  John and Elizabeth Singleton’s second daughter, Elizabeth Singleton Tuckey would also become a well-known pianist and artist who performed in Dublin.[10]She married Davys Tuckey early in the 1900s.  Her sister, Eleanor Singleton married Walter Craven in England on 18 July 1895.    Both John Copley Singleton and Elizabeth Bindon Singleton were buried in Clooney Graveyard in the Singleton plot.  John died in 1890 aged 58, and Elizabeth died in 1918 aged 83.  Their children were also buried there with them.  It is not known if either daughter was buried in this family plot.

Hazelwood House was burnt to the ground on 5 July 1921 by the IRA.  The property suffered damage in the amount of one hundred thousand pounds and it was never rebuilt.

Hugh Singleton died on 29 September 1878 aged 82.  There was a tablet to his memory erected by his daughter, Annie McGhee in the Church of Ireland graveyard at Quin.[11]

Map of Hazelwood House Ballyhickey

Jane Halloran

April 2022

[1]Hugh W.L. Weir, Houses of Clare (Mountshannon, 1989?) p. 146. 

[2]Freeman’s Journal, 30 January 1833.

[3]Leinster Express, 28 December 1833.

[4]Carlow Morning Post, 3 December 1859. 

[5]Belfast News-Letter, 24 February 1860. 

[6]Freeman’s Journal, 1 January 1836; 7 June 1836 and Leinster Express, 7 October 1836. 

[7]Westmeath Independent, 19 September 1846.

[8]Kerry Evening Post, 2 October 1846. 

[9]Civil Death record for Anne McGhee dated 9 May 1884.  www.irishgenealogy.ie

[10]Irish Daily Independent, 25 February 1895.

[11]https://www.clarelibrary.ie/eolas/coclare/genealogy/memorials/quin.htm.

 

 

 

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