Abundance of good quality food prior to the famines in Clare

Hely Dutton, in his Statistical Survey of the County of Clare of 1808, describes the range, quality and availability of food (and drink) in the county in a way that is surprising. These observations of course were made before a series of famines devastated the county. He makes no mention of the potato, on which we are told the poorer populace later depended:

“Hospitality, for which this county, as I am informed, was always remarkable, still hails the coming guest, but on a more rational and improved principle than formerly, as deep and excessive drinking is exploded from all genteel tables; on the other hand they have not learned from their neighbours to put the cork in the bottle, when they think their guests have had enough.

The materials for exercising this social virtue are to be found no where in greater abundance or perfection, or on cheaper terms. The western ocean, that flows within fourteen miles of Ennis, the county town, supplies every sort of sea-fish, that is known or desired either as a necessary or a luxury in Great Britain; every kind of shell-fish is also to be had in great plenty and perfection, including the Pouldoody oysters, that for flavour are universally allowed to be superior to any in the world. Salmon, pike, trout, and eels are obtained in great perfection and profusion from the Shannon and several other rivers in this county, and from the numerous lakes, that present themselves in different directions.

Beef, mutton, pork, and poultry are also very cheap, and, except the last, very good. The vegetable market of Ennis is one of the best I haven seen in a country town.

The wild fowl of this county, particularly in the barony of Inchiquin, are remarkable for being well fed, and for a high and at the same time a sweet flavour.

Formerly this county contained a number of deer-parks, and the venison was esteemed exquisitely fine, as the heathy grass, the hazel copse, and all that wild herbage, that deer love to feed on (and without which they are not as good as mutton,) abounded in many parts; but there are few inclosures kept up for deer now, as the rise on lands has so greatly encreased their value, that what few years ago was allotted for a deer-park, as rough mountainous ground worth little or nothing, if set at this day, fetches a very great rent; consequently venison has become proportionably scarce, few wishing to pay at least half a crown a pound for it, the rate at which I am convinced every person, that feeds on five years old buck, eats it.”

This report was compiled at the mid-point between 2 major famines in 1740 and then again in the 1840’s. Food was cheap, of good quality and widely available. Elsewhere Dutton comments on how tall many of the men were in and around Quin (a possible indicator of good nourishment). It is a far cry from the reports available to us in John Singletons diary of the ravished nature of the people of Quin forty years later. See https://ebw.pms.mybluehost.me/john-singletons-diary/

Although in 1817, Bernard Trotter, while conducting a walking tour of Ireland and passing between Quin and Spancelhill commented:

‘the village near the Abbey is wretched, the cabins very poor . . . There is a great poverty in Clare and the miserable attempt to sell unlicensed spirits in their mud-cottages scarcely excited displeasure’.

In 1813, John Curwen, the Manx M.P., compiled a report on the state of agriculture in Clare. He commented on how farming had developed over the previous 30 years. He particularly noted the huge increase in rents and farming incomes, brought about mainly through the demand created by the Napoleonic wars. Curwen was one of the few visitors to note the prosperity then being enjoyed by the people, a situation, which unfortunately proved to be short lived.

In 1842 the humble potato at last gets a mention by a German travel writer. Johann Georg Kohl came to Ireland in September of that year ‘without’, as he said himself, ‘any object in view other than to become acquainted with the country, and to see everything that was interesting and remarkable in it’. His comment on the diet of the peasantry while travelling through Clare reflects a change in their circumstances:

“Many Irishmen have but one day on which they eat flesh, namely, – on Christmas day. Every other day they feed on potatoes and nothing but potatoes. Now this is inhuman; for the appetite and stomach of man claim variety in food, and nowhere else do we find human beings gnawing, from year’s end to year’s end, at the same root, berry, or weed. There are animals who do so, but human beings, nowhere except in Ireland.”

Reaching much further back, we can read a short account from Hugh Brigdall, Ennis attorney. He is the son of Hugh, the Burgess of Ennis, and lived in Roslevan but the family was to be found in Ennis from 1613. He gives this account of the county’s agricultural output in an unpublished travel diary:

“The more particular products of this county are coleseed in the marshes, a commodity first brought hither by Dutchmen; fir trees in an island of the Shannon; yew and juniper in the barony of Burren and an abundance of swans in the loughs of Insiquin; in brief it is a county better for pasture than for tillage wherein is no want of fish, fowl or venison, red or fallow deer”.

Hugh Brigdall, 1682 Description of the County of Clare. The Other Clare Vol.22, p56

We must remember that the recorded observations of the above visitors were gathered by and on behalf of an audience that was not local. They usually represented the landed rather than the landless class. While abundance of provision may have existed for some, a parallel meagre existence is likely to have been experienced by many others. What these observations do seem to tell us is that the county was well capable of providing for its people, but the political system wasn’t.

 

 

 

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