I’ve always frequented antique shops, enticed by the tranquil air of mystery that pervades the space, but also the beauty of antiquity. The above cigarette packets speak to me of times long past, friends smoking in camaraderie discussing the price of animals or the fine summer that had passed. In terms of Quin village in the 1940’s and 50’s, locals recall Clune’s shop on Newline and Fanny Corbett’s on the main street who sold the following brands: Woodbine (which was the most popular and sold in packets of 5), Gold Flake and Craven A.  (that sold in packets of 10’s and 20’s)

Fanny Corbett sold the cigarettes singularly and also boxes of 50 Sweet Afton at Christmas time. Tobacco too was popular: a round box of Mick Mc Quaid or the 16” block of Garryowen that Fanny’s husband Patrick cut into 2” pieces for sale. ‘Give me an ounce of Garryowen’ was heard daily as the ritual of pipe filling began. 

That was in itself an art form, the pen knife carefully shaved the required amount off the plug (not a speck was lost) it was then kneaded with great love in the palm of the hand and then firmly positioned into the pipe. A Patterson and Maguire obliged and the sweet scent wafted heavenly. Often the top of a YR sauce bottle provided ‘the draw’ needed to get a good red hue. No more needed to be said, it was time to take stock, relax, think about the day left behind and the one to yet come.

Tobacco as we know it, originated in America where the native population chewed and smoked the leaves. But by the time of Columbus arrival 1492, tobacco had reached across the continent and the leaves became a cash crop and currency of the American colonies. It spread far and wide through sailors in ports and it was Jean Nicot de Villemain, the French ambassador to Lisbon who introduced it to the French court. Eventually his name was synonymous with the plant and called ‘Nicotiana tabacum’.

Tobacco first made its way to Ireland in the late 16th century through Sir Walter Rally’s estates in Youghal Co Cork. It became a popular indulgence, to the point that in 1830 Wexford alone had 1,000 acres under plant. This provided employment for 1,500 people in 10 tobacco factories. The British growers were envious of the Irish success and the British King James the First suppressed the industry in Ireland. He called it ‘perversion of the soil’. This continued under King Charles but by 1779 prohibition was removed.

 

Initially, tobacco was smoked in wooden pipes and the more elaborate the pipe, the higher your social status. The only historical evidence for the manufacture of tobacco pipes in Ireland was a license granted in 1617 to J. Coker of Dublin to manufacture and sell tobacco pipes for twenty-one years at a rent of £10. WW1 glamourised smoking as the troops were provided with a constant supply which suggested it brought relief from stress. By 1940 it became an acceptable form of social behaviour, at least 60% of Irish men smoked – a badge of manliness. However, women were demonised if they smoked as is evidenced in articles from the ‘Irish Independent’ 1921. They were already depicted as ‘the weaker sex’ and insisted that smoking robbed them of their femininity. At this time when people struggled to make ends meet, cost too was an overarching obstacle – 10 cigarettes in 1914 was three pence (the same price as a man’s shirt, ladie’s blouse or a two-pound loaf of bread) To fully contextualise it, an agricultural labourer’s wages in 1914 was 10 shillings and nine pence a week. Men went out to work and this was perceived as their ‘luxury’ item along with a few weekly pints. Women had no such luxuries – their place was still at home, but this too would change as they became more educated and influenced by advertising such as Marlboro ‘Mild as May’ cigarettes. Smoking for women equated to liberation.

 

But it was in Navan 1898, that the tobacco industry flourished on the Randlestown estate owned by Sir Nugent Everard. It provided 100 jobs preparing plants for market and boosted the local economy from a 100-acre tobacco plantation. He was a typical Anglo-Irish aristocrat who pursued his vision of the tobacco industry in Meath.

 

 

Sir Nugent Everard

 

Randlestown Estate Meath

He sent his son Major Richard to the United States in 1904 to learn all he could about the subject. He described how the industry provided much needed work in the area, ‘…even children during their school holidays take part in the weeding operations. This enabled many parents to keep their children at home instead of sending them out to service or across the sea’. He also stated, ‘Strangers came to visit the plantation…were impressed, especially Americans, with our knowledge of tobacco growing.’ He succeeded for a while but ultimately by 1919 unfavourable Government policy brought about its demise. A subsidy was introduced for tobacco growers which brought Irish tobacco into competition with tobacco grown cheaply in British colonies. The Irish growers couldn’t compete.

 

 

Siobhán O’ Sullivan 2024

 

References:

The Irish Times – Frank Mc Nally

Navan Historical Society

CSO.ie

 

 

 

 

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