On May 13th 1818, Carrick on Suir’s local paper ‘The Carrick’s Morning Post’ carried a death notice:

‘DIED. On the l0th instant, sincerely lamented by a numerous circle of literary acquaintances, Mr. Patrick Lynch in the sixty-fourth year of his age. He has given ample proofs, by many useful and erudite publications, of his being excellently skilled in Hebrew, Greek and Latin, and he certainly was the best Critical Irish Scholar of the age, and as such his Correspondence was counted by the Gaelic Society of Scotland. His great pleasure was, gratuitously, to assist every learned undertaking, and as such his loss will be deplored and severely felt by Gentlemen engaged in the different branches of literature, and by none more than those of the Record Commission in the Castle Yard.’

Lynch was a native son of Quin. Highly erudite, he had a huge love of learning, particularly classical languages. (I gCuinche, Co. an Chláir, mar a raibh feirm ag a mhuintir, a rugadh é Lá Fhéile Pádraig 1754. D’fhreastail sé ar scoil cháiliúil Dhonncha Uí Mhathúna (Donncha an Chairn) in Inis Díomáin agus d’fhoghlaim ann Gréigis, Laidin agus Eabhrais agus, is dóigh, gramadach an Bhéarla agus na Gaeilge). As a Roman Catholic his education was in the Hedge Schools, where his principal mentor was Donough O’Mahony. O’Mahony spoke no English, but taught Latin, Greek and Hebrew through the medium of Irish. Such was the desire for learning by the local Quin populace that there were eight Hedge Schools in the general area over time. (The remains of one school can still be seen in Ballyglass townland in nearby Doora). See Siobhán O’ Sullivan’s articleon this site -‘17th century Hedge Schools in Co. Clare’,https://ebw.pms.mybluehost.me/17th-century-hedge-schools-in-co-clare/). The Quin poet Tomás Ó Miochán, referred to the hedge master O’ Mahony as “the Star of Ennistymon.”

Lynch began work in 1778 in Cashel, County Tipperary and later in Carrick-on- Suir, only to have to abandon his teaching for five years when he was needed back on the family farm in Quin. As well as a teacher, he was also a writer of both history and language tutors. In 1815 he went to Dublin as a schoolmaster and in time became secretary to the Gaelic Society, founded for the preservation and study of the Irish language. He had a great love of Irish and published a grammar on Irish usage. Ever the scholar, Lynch produced works on mathematics and astronomy while also writing a new work on Saint Patrick.

As a fluent and skilful Irish speaker he helped with a translation of Geoffrey Keating’s History of Ireland (Foras Feasa ar Éirinn] and teamed up with Edward Bunting in collating some of his Ancient Irish Music journals. He was employed in the Records of Ireland Office, Dublin Castle until his death in 1818.He is buried in Dublin.

Dúirt P.J. Dowling, fear a bhí ina údar ar na scoileanna scairte: ‘Lynch’s career by itself is a monumental proof of the high standard of knowledge attained by the Irish schoolmaster of his day’

Two hundred years later, Patrick Lynch has largely fallen out of local memory. Nevertheless he clearly was a scholar of repute in his day.

MH  07/06/2024.

References/Sources:

http://www.ricorso.net/rx/az-data/authors/l/Lynch_P1/life.htm

Séamus Ó Casaide, ‘Patrick Lynch, secretary to the Gaelic society of Dublin’, Waterford Arch. Soc. Jn., xv (1912), 47–61;

Séamus Ó Casaide, ‘List of works projected or published by Patrick Lynch’, Waterford Arch. Soc. Jn., xv (1912), 107–20;

  1. J. Dowling, ‘Patrick Lynch, schoolmaster 1754–1818’, Studies, xx (1931), 461–72; IBL, xxii (1934), 50

Robert Welch, A history of verse translation from the Irish 1789–1897 (1988), 320

 

 

 

 

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