This brief passage is to introduce the Singleton family and most especially John Singleton’s Diary. The Singletons originally came from Lancashire and settled in county Clare at the end of the 17th century. John Singleton married Marcella Dalton of Deerpark, heir to her brother. Their second son Edward Dalton Singleton lived at Quinville and three generations of his descendants, but the male line died out in the late 19th century. In the mid-19th century the Singleton estate was centred on the parish of Quin, barony of Bunratty Upper, county Clare, with additional parts in the parishes of Kilnasoolagh, barony of Bunratty Lower and Killard, barony of Ibrickan. By the 1870s Hugh Singleton of Hazelwood, parish of Clooney, second son of Edward Dalton Singleton, owned 1,535 acres and his older brother John Singleton of Quinville Abbey owned 1,927 acres in county Clare.[1]

[1]https://www.nationalarchives.ie/article/guide-landed-estate-records/

Quinville Abbey House at the west of Quin village was the principal residence of the Singletons. Built in the 18th century, it was restructured in the early 19th century in the Elizabethan style by the famous Pain brothers. John Singleton was the paterfamilias of Quinville.  When he and his family returned from the European Grand Tour in 1840 they were greeted by the local curate Fr. Corbett and hundreds of their tenants.[1] This was done more out of a sense of duty than affection as they were rated very poor landlords. Quinvillecame into the ownership of James Butler Ievers in the latter half of the 19thcentury.The Singletons seemed to have moved to Ballygirreen and Limerick city.

John Singleton of Quinville published a diary that covered many of the turbulent years in Quin. Without prompting, we let the diary extracts speak for themselves.

The Diaries of John Singleton 1845 from Quinville House

Passing through our village now, it’s hard to visualise the hardship and despair of the 1840’s. At times, I found it quite chilling to read the diaries of John Singleton from Quinville house.

The National Library of Ireland was fortunate to acquire his diaries 1845-51 which provide a social context to life in Quin at the time. The ‘Clare Journal’ wrote of Quinville in 1872, “The mansion nestles in the bosom of cherishing foliage giving it a sweet air of repose.” In 1845 John was in his fifties and living a gentleman’s life as one would expect. He was a Justice of the Peace and attended both Petty Sessions and Board of Guardians meetings. There were also the never-ending visits to the local big houses of Carrigoran, Carnelly and Dromoland.

An informative entry appears on August 11th 1845, “A very fine day – a festive scene this evening at Quinville by reason of a great dinner, dancing, music, prizes, etc. to all the labourers tenants, their wives, daughters, sons amounting to about 150 as a farewell to John (his son) who goes off to London and Woolwich tomorrow to join his Royal Regiment of Artillery for the first time, nothing could go off better, happier or more harmoniously than the whole affair; dancing kept up in the barn till ½ past one o’clock”.

On the 29th of October he refers to the failure of the potato crop for the first time: “to Ennis this day and attended the Board of Guardians at the Workhouse, much discussion on the melancholy potato failure of this year”. They begin public work schemes for the people during these times of “distress”. In his own district of Quin, he noted on April 2nd 1846, “Many poor people in direct distress for want of food and almost all of employment”. He informs us how a Co. Surveyor will lay out some work in Quin “for the relief of the poor….the village is to be improved”.

However,the failure of the crop wasn’t curtailing his social activities as he attends dinner in Castlecrine. In 1846 they began to distribute the Indian meal in Quin to only “those in need”. In August of that year came “the wettest days…considerable damage done to the corn cut…to the potatoes and hay irreparable”. He believes “the landlords in the long run will be the real sufferers”.The Relief Committee in Quin faced much unrest in September 1846 despite grants being given for roads. There were raids for arms as the natives tried to stop the shipping of corn from Clarecastle to Limerick as from there it would be exported.

The early months of 1847 were taken up with Relief meetings and we learn that April 13th of that year, the soup kitchen began in Quin to help the poor. This is followed by a poignant entry in June, “Passed these mornings chiefly in Quin amongst the poor people who are in the deepest misery – hunger and disease – the cooked food being given out all day long and they are not satisfied with it”.  Indeed he imparts how,  “Hundreds of famishing and discontented people up at the avenue gate this morning crying out loudly against the cooked food”. In spite of the famine and the continuing protests about the food, Quin Fair was held on July 7th but prices were not very high. In August Mr. Singleton tells of how he is “digging out my potatoes for fear of they being dug for me”. In December of that year he even attended a ball at Tulla, “which did not break up till 6 o’clock next morning”.

But the reality of the lives of the Irish was much different as he attended ‘The Special Commission’ in Ennis and heard several cases of murder, assault and gun stealing. They executed three for murder and transported many others. Starvation and destitution were widespread at this time, as growing crops were cut down at night, cattle and sheep were killed by the suffering people.

[1]Ciarán Ó Murchadha, Figures in a Famine Landscape,Bloomsbury, 2016.

 

 

 

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