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This month we return to the village end of the parish to the townland mostly associated with the new cemetery (although technically in Ballykilty, it does look across to the site of an old burial ground in Kildrum, but more on that later). Kildrum is just one kilometre south east of the village, facing the new cemetery.

At 38 hectares or 0.17 square miles, it is one of our smaller townlands and competes well for the least populated. Kildrum in its original form was Coill Droma, meaning the wood on the ridge. It contains a  hill that peaks at all of 34metres in Kildrum and Feaghquin. Beyond it is the remnants of old woodland in Ballymacloon North which likely stretched across this hill at one time.

It has never been called any other name and has been recorded as such since 1585 (or a variation on the Irish and English spelling).

Kildrum was originally owned by the McNamaras but was given to a Robert Dixon as part of the Cromwellian forfeitures. It was described in this hand-over as containing 54 acres. Many of the soldiers and adventurers given land in Ireland did not take up the option but instead sold it on. This may explain why Nicholas Arthur ended up owning this townland and much more around Quin. He appears to have ‘backed the wrong horse’ in the form of James II because the loyal (Sir) Donough O’Brien was able to purchase the then forfeited land of Mr Arthur.

Recorded residents

1855 Griffiths Valuation: Cornelius Clune, Patrick Corbett

1901 Census: James Conlon (94) & domestic servant, Patrick & Ann Clune plus 9 children

1911 Census: Thomas & Bridget O’Hanlon plus 4 children, Patrick & Ann Clune plus 4 children

Ringfort

The remnants of Kildrum ringfort can still be seen from aerial imagery, but unfortunately, not much remains of its physical structure. This fact was also noted by TJ Westropp following his visit to the site in 1902. Like similar forts in this area, this one has its share of local folk tales attached, all of which has helped to prevent its complete removal from the landscape. Within the bounds of the ringfort was a souterrain, the site of which can also be seen from aerial imagery. This was most likely used as a cold and safe underground storage space for food.

Aerial image of Kildrum ringfort and a drawing of how it might have looked

From Thomas J Westropp:

“The townlands to the east of Quin abound in forts; but, being populous and divided into numerous farms, the antiquities have suffered not a little, even since 1839 (when visited by OS surveyors-my insert). About half-way between Quin and Knappogue the large fort of Kildrum has been much levelled since that date. It has a souterrain in its garth, but it is now closed.”

Taken from Proceedings of RIA section C, no. Xvi, pp 371-391. Published 19 august 1909.

Burial ground

A burial ground or Cillín is shown on the first OS maps, to the north of the ringfort. It was not unusual to find such ‘un-blessed’ burial sites within close proximity of features considered to have special religious or folk attachment. Fairy forts were often used for this purpose.

Concluding comment

Kildrum today is the location of one of the country’s few free-range pig farms. This is a novel business being pursued by one of our locals. The address of this farm is Lios na Sí, Kildrum, presumably inspired by the above mentioned fairy or ringfort! its lovely to see new placenames taking inspiration from the heritage of the area.

 

There is not much else to cover within this townland as it has always been sparsely populated. The O’Halloran family name is still present and represents the sole residents of the townland today. Long may the remains of the ringfort and souterrain be in place for future generations to see, even if its only from the air!!

Historical references:

Mensal Tithes to be paid to the (CoI)Bishop of Killaloe by occupiers in Kildrum:

From the ‘Inchiquin Papers’:
1703 Sir Donough (O’Brien) purchased from the Commissioners for Sale of Forfeited Estates the lands of Daganbrack, Creevagh, Cahercalla, Maddara, Keevagh and Kildrum, totaling 440 acres, formerly held by Nicholas Arthur, who was attained for treason on account of his adherence to James II.

1768. Map of Killdrom [alias Kildrum], parish of Quin, barony of Bunratty, … containing 56 acres 1 rood. Scale: 40 perches to 1 inch. Surveyed by Henry Hewett. 21 F. 138 (8)

1848. Agreement for a lease by Sir Lucius O’Brien, 5th Bart., to Patrick Corbett for half of the lands of Kildrum, barony of Upper Bunratty, for 2 years at £20 yearly. 22 May 1848. 1 p. MS 45,089 /5

1883. Map of Kildrum, parish of Quin, barony of Bunratty Upper, containing 50 acres 29 perches, statute. Surveyed by Stephen Markham. 21 Feb. 1883. 21 F. 151 (63)

1884. Notice of intention by Thomas Corbett to sell his tenancy of Kildrum (£30). MS 45,255 /5

 

 

 

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