Quin School Feaghquin

The first recorded ‘National school’ in Quin was opened in the year 1856. The school, known locally as a “Reading House,” was situated where Malachy Hassett has his stables in Feaghquin. The home of the late Mrs. Muriel O’Neill was at that time the residence of the teacher. The last teacher to live there was Mrs. Lena Weldon – Helena Degidon of Rylane and her husband John Weldon, aka the writer Brinsley MacNamara. The first recorded enrolment in the “Male School” in the year 1863 was Michael Clune – Carhugar – farmer, aged 15. In 1871, there is a record of the first infant, William Considine-aged six, whose father is registered as a teacher. Situated in Feaghquin, the ‘Old School’ was built in 1896. The boys and girls schools were amalgamated on April 1st 1928. Up to that year they were separate schools.The last significant upgrade was in 1960 at Newline. It was occupied in 1964. The old school was used by the local Macra na Feirme as a garage and training workshop for skills such as welding and mechanics for many years afterwards.It waas converted to a private home in the 1990’s and continues to be in private ownership to this day.

Brinsley MacNamara

This was the pen-name of John Weldon a writer, playwright and registrar of the National Gallery of Ireland. He was the author of several novels, the best known was his first, The Valley of the Squinting Windows (1918). The book caused a furore in his native Westmeath on its publication, to the extent that Brinsley had to retreat from his home place of Delvin. He continued to write for many years after his controversial first work. Among his plays are ‘The Glorious Uncertainty’ (1923) and ‘Look at the Heffernans’ (1926). On the 23rd of June 1920 MacNamara married local Quin girl, Helena Degidon of Rylan, in Clooney Church. Helena was a school teacher. The couple lived in Feaghquin next door to the school.

Born John Weldon, McNamara grew up in the small town of Delvin, Co. Westmeath, where his father was the schoolmaster. His work of fiction, ‘The Valley of the Squinting Windows,’ was written in 1916 and lambasted the gossip and crushing conformism which he felt exemplified rural Ireland at that time. Garradrimna, the small town featured in the book, was a hotbed of gossip and scandal. Its description in the book, even down to its population and layout, seemed to resemble Delvin closely. As for the characters, the men were cruel drunks while the women were invariably judgmental and unpleasant. The schoolmaster was one of the few local people with redeeming features.

In 1918, the book finally made its way to Delvin where it was read publicly by groups of horrified townspeople. Many locals reportedly recognised themselves in the text and a group of men accosted James Weldon, the author’s father, roughing him up. He only escaped due to police intervention. They also sought out Brinsley McNamara, who was in the town but had been forewarned. He fled through the countryside, later stating that he believed he would have been killed had he been caught that night. The protestors had to make do with burning a copy of the book in a tar barrel in the town.The criticism extended beyond Delvin.The author was castigated for the negative portrayal of Ireland and the frank discussion of sexuality in the book. As one newspaper thundered: ‘It is a downright shocking book. The marrow of a cynicism, uncalled for, captious, sullen, vicious, currish and the meanly sordid is writ large upon its every page.The author does not seem to have caught the small beauty of Irish village life. Rather, beetle-like, he has chosen to immerse himself in the fetid sordid meanness and reeking moral filth.’

Back in Delvin, a boycott of the family began when the shops in the town refused any of the Weldons service. The school in which Brinsley McNamara’s father taught was also boycotted with pickets placed outside the building. Half of the students were withdrawn in a boycott that lasted seven years and only ended when the Weldon family was forced to move away.Brinsley McNamara himself went on to become a well-known actor in Dublin and the registrar of the National Gallery of Ireland. His publishers had withdrawn his book from circulation, however, and the controversy had a profound effect on his family and the town of Delvin. It is likely that neither he, nor the village of Delvin, never forgot the reaction to ‘The Valley of the Squinting Windows.’ It is likely, also, that other Irish authors of the era thought twice before writing a negative portrayal of their homeland after such a reaction.

 

 

 

 

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).

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