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An Daingean Breac is named after the tower castle situated on the River Rine. While Daingean means fortress, Breac can mean ‘speckled’ or ‘trout’. Given the proximity of the castle to the river, once abundant with trout, this is a good candidate for the description of its origin, although others ascribe the speckled colouring of the stone to this. The townland has managed to retain its name with pretty much the same spelling since its first recorded mention in a Papal Tax record of 1302 (Dangynbrechach).

The townland runs from the village school, taking in much of the Newline Road, almost to the disused mushroom grow-houses. The housing development at Ard na Mainistreach and one-off housing along the Newline Road has greatly increased the population here over the past twenty years.

Danganbrack comprises 185 acres (75 hectares) or 0.75 sq.km’s, a reletively small area. Before Newline Road was built, road penetration was limited to the access to Danganbrack Castle from Creevaghmore. The population presumably increased following this development but still remained small until the Ard na Mainistreach housing development in the past twenty years. The current population is likely to be c.100.

1891 population: 13

1901 population: 12 – Clune (5 + 1 farm servant & 1 domestic servant), Ryan (5)

1911 population:  9 – Clune (4 +1 domestic servant), Ryan (2), Toomey (2)

Griffiths Survey of property owners in 1855 recorded 3 occupiers, Timothy Clune, Daniel Clune, Thomas Corbett as lessors of John Scott, then owner of the castle.    See extracts from reference documents at the end of this post.

Danganbrack Castle (CL03-138 )

This was mentioned by Eugene O’Curry in his letters when he passed through Quin in 1835: “Daingean Breac is a large square building with four gables and chimneys within two fields of Quin Abbey It belonged to the MacNamaras and remains in good preservation and, though part of the roof has fallen in, it is still inhabited.‟ By 1800 John MacNamara had sold the tower house to the Scott family. Castle. Danganbrack is now an imposing ruin beside the Rine River. It was the property of John MacNamara in 1584 according to the Trinity College List. It was one of over over 80 tower house castles that the McNamaras built throughout the county after they expelled the Normans following their victory at the battle of Dysert O’Dea in 1317. The following 200 years of peace allowed them to focus on improving the comfort and security of their habitations.

For more detailed accounts of this castle, please refer to the following sites:

https://ebw.pms.mybluehost.me/danganbreac-overview/

https://ebw.pms.mybluehost.me/research-on-dangan-breac/

This castle is on private land and access requires permission of the land owner.

 

ewline Road

The other man-made structure impacting on the development of this townland was the Newline Road, a generic name given to many new roads built around the same time. This was absent during the 1842 OS 6inch map update but present on the first 25inch survey in 1890. It appears to have been constructed as a famine era project in the late 1840’s. It extends from the village to the Tee-junction at Cutteen but there are indications that it was intended to continue all the way to the entrance to Tom Steeles demesne at Cullaun (then Lough O’Connell). If completed, it would have the additional benefit of linking Dangan Village to Quin village more directly. Perhaps priorities and funding shifted after the famine to construction of the road from Quin to Ennis or from Quin to Kilmurry, but the track of the intended extension through Cutteen can be seen on later versions of the OS 6inch map. Until this road was constructed, the only residents of Danganbrack were those dwelling in the castle. See ‘Notes from John Singleton’ at the end of this post.

Poulnacranneela (Poll na Cráinn Úlla?) is an interesting topographical feature shown on the 1890 OS 25inch map

A named stream feeding into the River Rine is Bunnasruh. There is no translation given anywhere for this but it is likely to be Bun na tSruth as in the stream that originates in the bottom field. It runs north to south through Danganbrack close to the Ard na Mainistreach development.

From the 1930’s Schools Folklore Collection:

This story was told to Mary O’Loughlin from Creevagh, by James Meaney also from Creevagh:

There was a man living in the County of Limerick and he dreamt he got money in a castle.He came to the Fair of Quin, and he was looking over at Danganbrack Castle and he said it was like the castle he dreamt of. He went over to the castle and he told the woman that was living there that he dreamt he got gold and he showed her the place in the wall. She told him to go back to Mass and to come over again. When he was gone she told her husband and he rooted into the wall and got a haul of gold. When the man came back she told him that they looked for the gold and got nothing.

This story was collected by Mary Clune from William Clune of Ballymaclune North:

Long ago in the townland of Danganbrack there lived in the castle known as “Danganbrack castle” a family of O’ Briens.
It was a custom with this family to kill a pig every Christmas. One Christmas owing to poverty they had no pig to kill. After a while when one of them went out he saw a ring of pigs around the castle. They killed one of them and the rest of them were drowned in a pool. This pool is still to be seen at Abbeyview and is known as “Poll na Much”.
In one division of this castle it is supposed a priest was hanged. If anyone entered this division he could hear the rattling of the chains with which he was hanged.

Closing Summary

Danganbrack is a pre-dominantly agricultural townland and is likely to remain so despite the housing development and ribbon development along part of the Newline Road. The dominant feature, that which gives the townland its name, is hidden from public gaze and consciousness due to lack of access. Despite this, there will always be a keen interest in its historical value and will continue to attract the interest of historians and heritage enthusiasts in the future. The castle and lands were ‘confiscated’ from the McNamaras, made their way back to John McNamara who sold to Scotts before eventually being handed to the local families that worked the land (through the Land Commission). The village school and housing development within the townland have boosted the population and reliance of a growing village on it.

Historical references  to Danganbrack:

A 1640 register of the Thomond Papers at Petworth House P.67

 “Probably the most egregious example of the fourth earl (of Thomond) obtaining royal patents to lands was the 1621 grant to the earl of the manors of Bunratty, Moy-Ibrickan, Crovreaghan, Dunass, Ennistymon, Clonroad, Kilrush and Finavarra. These grants involved privileges such as courts-leet and frank-pledge, various emoluments, and ‘free warren and chase and to impark to the extent of 2,000 acres. The lands granted under patent include those that had formed the lordship lands of the Meic Conmara at Cratloemoyle and Cratloekeel, Danganbrack, Quin and Clooney, among many others.”

 Inchiquin Papers MS 45,025 /3 P.27

 Mortgage by Edmond Meara to Nicholas Arthur of Danganbracke and other lands containing 440 acres in the barony of Bunratty for £500 with provision if Arthur fails to pay £500 for his having a year’s lease of the lands and paying in addition £50 fine for a 21 years’ lease. 1 Mar. 1665. With counterpart. 1 p. each; Acknowledgment by Meara of receipt of £50 from Arthur. 1 p. 1 Mar. 1665. Copy. Ainsworth no. 1110; Quitclaim by Nicholas Arthur and Patrick Arthur to Edmond Meara, Bristol, ‘doctor in phisick’, of Danganbrack and other lands in the barony of Bunratty mortgaged on 1 Mar. 1665 for £500. 7 May, 17 Chas. II. [1665]. 1 membrane. 4 items. Ainsworth no. 1110 (3).

Inchiquin Papers MS 45,143/ 1-17 P.126

 1678-1701. Legal papers in the suit of Nicholas Woulfe V. Nicholas Arthur concerning title to the lands of Danganbrack, barony of Bunratty. In 1703 Sir Donough O’Brien purchased the attained estate of Nicholas Arthur from the Commissioners of Forfeited Estates which included the lands of Danganbrack, Creevagh, Cahercalla, Maddara, Keevagh, and 126 Kildrum

 The Story of an Irish Sept by N.C. McNamara April 1896

“By an. inquisition taken April 10, 1627, it appears that Mahowne Mac Sioda Macnamara, of Danganbracke, died on the 10th of May, 1596, and that Donogh Macnamara was his son and heir and of full age and married at the time of his father’s death; also that Mahowne left a widow, Honora Mac-Cormackane, also that he held lands by knight service. “

 Griffiths Valuation 1855 

The Diaries of John Singleton (of Quinville Abbey) April 8th 1846

“Mr Hill, County Surveyor here to lay out some work in Quin for the relief of the poor…the village is to be improved and thank God that something is about being set in foot at last after such long delay”

 

 

 

 

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