Daingean Breac/Brack

This story was told to Mary O’Loughlin from Creevagh, Quin by James Meaney also from Creevagh ,Quin,Co Clare.

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.

Daingean Breac [Danganbrack] is a large square building with four gables and chimneys within two fields of Quin Abbey and about a mile north west of Baile Uí Mharcacháin. It belonged to the MacNamaras and remains in good preservation and, though part of the roof has fallen in, it is still inhabited. It is seven miles north-west of Six Mile Bridge.

 

Besides the castles of Knopouge and Fergus before mentioned, there are the remains of the castles of Ballymarkahan, Dangan, and Danganbrack. Dangan castle is said to be one of the oldest in Munster, having been built by Philip de Clare, from whom the county of Thomond has since been called Clare. It was with other possessions granted by Chas. II. to Pierse Creagh for his services against Cromwell, and still remains in the possession of the descendants of the original grantee. It was formerly a place of some strength, and was of a quadrangular form, flanked at each angle by a small round tower : from the centre rose the donjon or keep. The ruins form a picturesque object in the well-planted demesne of Dangan. The castle of Danganbrack is now in the Scott family, having, with Knopouge, been purchased from the Macnamaras, as Moriesk has more recently been by the father of Lord Fitzgerald and Vesci.

County Clare: A History and Topography 1837 by Samuel Lewis

Dangan Castle
O.S. No. 133. Long. 8º48´.W. Lat. 52º50´.N.
Of this once large and important castle on a small part remains, and that is not easily visible through the great growth of ivy and bushes which occupies the site. In Lewis’ Topographical Dictionary it is stated that the castle was built by Philip de Clare, and was quadrangular with a round turret at each corner and a keep in the middle.

It would not now, however, be recognized from this description, for only one of the turrets or bastions remains visible, and the keep is a later structure built on the west side, partly outside the original building line, and apparently occupying the site of the south-west bastion. The quadrangular enclosure seems to have been about 100 feet square, but the east wall is entirely demolished, and the south wall has been altered at different times, and what remains of it are much obstructed by fallen stones, so that it is hard to trace the exact plan. On the south-west is a square tower, 50 ft. by 40 ft. (though the south wall has fallen) and originally apparently of three or more storeys in height. It is divided into two parts by a transverse wall running north and south, each half covered with a pointed barrel vault over the first floor. A newel staircase occupied the south-west corner. In the north wall is a window of fifteenth century character.

To the south-east, and apparently largely outside the original line of wall, a large hall was built, the only remaining features of which shew work apparently of the sixteenth century. It measures 50 ft. by 30 ft.

In the north wall was a large window of which the internal splays and round rear arch remain, carefully worked in ashlar masonry. On the east wall appears a weather mold, marking the lower roof of buildings which formerly stood on the south side of the court.

The whole structure is very ruinous and covered with ivy.

Danganbrack Castle
O.S. No. 133. Long. 8º51´.W. Lat. 52º49´.N.
The building is a small square castle of the type known as “Peel Towers,” and is typical of nine-tenths of the castles in Ireland. They were all built in the fifteenth or sixteenth centuries; they all used to be attributed to the English of the Elizabethan invasion, but they seem to have been so soon in the hands of the native chiefs that this proposition cannot be unreservedly accepted. They are of small size but great height, with a small door, and all but the highest storey covered by barrel vaults.

Danganbrack (a name which is explained locally as “because it was a great place for trout”) belonged in 1580 to John MacNamara.[4] The bartizans at the top corners, and the high gables and chimneys added in the late sixteenth century give it a more picturesque air than most of the type. Like all of them, the planning is somewhat complex, the passages and stairs being contrived so as to be easily defensible in case the lower storey was stormed. On the south-west and north-east corners square bartizans are carried on long pointed corbels; on the south-east this feature is round on plan, and the corbels project in successive courses, the undersides of the stones rounded. The north-west corner is plain.

The building was inhabited in comparatively recent times, and the original small windows in the lower storeys have been destroyed: on the top floor, which was the principal hall in the castle, the larger windows have only been slightly altered at the time the gables were raised; plain square lights replacing the ogee-headed ones which formerly existed.

The fireplaces, on which much art and skill were usually lavished, have with one exception disappeared, and that one is plain in design and much mutilated.

The whole is in substantial repair, except the stairs, which have been broken down to prevent access to the upper floors, and the later work on the top floors which is in rather a shaky condition.

http://www.limerickcity.ie/media/NMAJ%20vol%2053%2010%20Tower%20Houses%20and%20Power%20in%20East%20Clare,%20by%20Andrew%20Tierney.pdf

https://www.clarelibrary.ie/eolas/coclare/archaeology/parish_quin_ua_briain.htm#danganbrack

 

 

 

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