Animal Folkore: The Goose

For this edition of the animal folklore series, I am going to focus on a very divisive member of the animal kingdom, the goose. The goose has picked up a bit of a bad rep, especially online, as being an extremely aggressive and cantankerous creature. People have even gone so far as to label them as “Cobra Chickens”. Now, I have no doubt that some breeds, such as the Canadian goose that the term originates from, may in fact be more aggressive, but it is a shame that all of them are tarred with the same brush. Having spent the last 3 years visiting a local colony of Greylag geese (with a couple of Emden Geese thrown in) and befriending them, I can at least testify that the more domestic breeds are unfairly labelled in the same way. Given the fact they are some of my favourite birds, it is surprising that I have left it this long to write a piece on them, especially considering how they pop up in Irish myth, poetry and folklore.

Weather Divination

In older texts, we are told that bird flight was observed carefully as a form of divination, as were the voices of birds. The ancient text of Cormac’s Glossary (Seanas Cormaic) tells us that the early arrival of Brent Geese (Cadhan) meant that storms and high winds were to follow.  We see these beliefs repeated, to a degree, in more modern practice where birds would be observed for weather divination. The behaviour of geese was watched carefully in Donegal for instance and should a fisherman see a goose stick its neck in the air and beat its wings on its chest, it is very likely that he would not take to the sea in fear of high winds. In Mayo, the height they flew at was indicative of how the weather would play out: High flying = good weather, low flying = Rain.

Placenames

The Irish language (Gaeilge/Gaolainn) placenames in certain areas are related to geese such as:

  • Gort na gCadhan (Field of Brent Geese): Galway, Roscommon
  • Inis Gé (Goose Island): Mayo

Talking Geese?

An interesting belief in west Cork claims that geese are capable of speech, and not only that but are said to speak to each other in Irish no less! The conversation between them involves a young goose asking an older goose about food, with the latter replying “It is certain that if you don’t Whisht here, that they will grab us and wring our necks” (Bíodh geall mara n-Éiste tú anso, go mbéarfear orainn is go gcasfar na sgrogaill orainn)

Cures

The NFC (National Folklore Collection) has many cures listed among its pages and some are more grounded than others. For those who are unfamiliar, the NFC is one of the largest folklore archives in the world and is one of the greatest sources we have on genuine Irish folklore and traditions. Luckily it is all digitised online at dúchas.ie and is well worth browsing. Be warned though, you are likely to fall down a rabbithole or two and will lose hours of your life.

Returning to geese, they pop up a number of times in relation to cures. Outside of using goose grease as an ointment for arthritis, these tend to fall into the category of extremely unusual to the point of wondering where the logic to it is. To enact one of these cures, the bill of the goose is placed into the mouth of the sick person or child, with the breath of the goose said to provide the cure. In some instances, the goose has to be specifically a fasting gander and is used for curing oral thrush.

The Barnacle Goose (Gé Ghiúrainn)

Some may find it ludicrous but there was a long-standing and pervasive belief in Ireland that the barnacle goose was in fact a form of shellfish that grew on old pieces of timber, hence the ‘barnacle’ in the name. The fact that they closely resemble a type of shellfish called the goose barnacle in terms of colour, and the fact that they don’t nest here has likely given rise to this belief. Classing them as fish allowed religious men to eat them during lent or when meat was forbidden from being eaten (such as on Fridays)

The Cambro-Norman chronicler known as Gerald of Wales wrote the following in his book ‘Topigraphica Hibernica’:

‘They [the barnacle goose] are produced from timber tossed along the sea and are at first like gum. Afterwards they hang down by their beaks as if they were seaweed attached to the timber and are surrounded by shells in order to grow more freely. Having thus in the process of time being clothed with a strong coat of feathers, they either fall into water or fly freely away into the air. They derive their food and growth from the sap of the wood or from the sea by a secret and most wonderful process of alimentation. I have frequently seen with my own eyes more than a thousand of these birds down on the seashore from one piece of timber and enclosed in their shells and already formed. They do not breed and lay eggs like other birds, nor do they ever hatch any eggs, nor do they seem to build nests in any corner of the earth. Hence bishops and religious men in some parts of Ireland do not scruple to dine off birds at the time of fasting because they are not flesh nor born of flesh”

Geese as lost souls

Pádraig Breatnach recorded a story in Galway about a hunter who was unable to shoot a bunch of wild geese one night because a wild hare kept getting in the firing line. He recounted this event to his priest who warned him that he should hunt only during the day and to leave the night to the spirit world. The reason he advised this was because he claimed that the geese were in fact lost souls who died unable to return to their homeland and who were taking the form of geese to do so. He mentions that the hare was a good soul helping them to achieve this goal and warned that if the hunter was successful in killing the geese, the souls would never succeed in returning.

Riddle me this

Ní fhuil is ní feoil is ní cnámh é                                                    

Ach is as fuil agus feoil a d’fhás é                     

Bain an ceann de agus gléas deoch dó            

Agus beidh sé ag scéalaíocht go maidin dhuit

It’s not blood or flesh or bone                        

But it grows out of flesh and blood                 

Take the head off it and give it a drink            

And it will tell stories until morning                      

ANSWER: A goose feather used as a quill

A fairy goose

An interesting story that I found when perusing the National Folklore Schools Collection relates to a goose gifted by a fairy and the resulting abundance that comes with it.

A poor woman is at home during a very bad storm, worried that her house will be blown down. A member of the ‘other crowd’ [a fairy] appears at the door and offers her a goose, asking her to mind it. Every day she has the goose, her wealth and status increase to the point she was able to keep a number of maids. There was a problem though. Every time the goose laid an egg, she got louder and louder. At some point the woman couldn’t take any more, so she started throwing anything she could get at the goose. As the goose ran around the house screaming, the fairy appeared at the door, admonished the woman and took the goose back. Within a few moments, all the windows were blown in and she was suddenly left with nothing again.

This is one of many tales where people fall foul of the other crowd for not appreciating gifts that have been given.

Fled Dún na nGéd (The Feast of the Fort of the Geese)

A number of tales and poems mention geese, but one tale features them as a central aspect. A middle Irish text, dated to the 11th to mid-12th century, called the “Feast of the Fort of the Geese” features goose eggs as a very important feature of the tale. This text, by modern classifications is placed in the ‘Cycle of the Kings’, a series of texts usually based around real historic personages, as opposed to say, the more mythical focus of tales featured in the ‘mythological cycle’.

The story relates to the revolt of Congal Claén (king of the Ulaid) against his foster father, Domhnall mac Áeda (over king of the Uí Néill) and ends with a brief account of the battle of Mag Ráth (which took place in 637) in which Congal was ultimately defeated.

Domhnall’s Fort on the banks of the river Boyne, called Dún na nGéd (The Fort of the Geese), provides the scene for the tale. The Fort itself was said to be modeled on the Fort at Tara. Domhnall was given a prophecy that one of his foster sons would betray him, but due to his belief in the bond of fosterage, he refused to put the foster sons in fetters.

In preparation for the feast, Domhnall instructed his men to go in search of goose eggs for the feast. They searched high and low for eggs but couldn’t find any great number. That was until they came to the hermitage of Saint Erc. The Saint himself wasn’t home, as it was his practice to go up to his armpits in the river Boyne from morning till dusk praying. The soldiers asked the woman at the house for the baskets of eggs, but she explained that they belong to the Saint and that all he ate all day was 1 1/2 eggs and 2 sprigs of cress upon returning from his prayers. They refused to listen and took the eggs. Needless to say, the Saint wasn’t happy and cast a malediction (for the tradition of cursing in Ireland see here) on the feast.

At the banquet, Congal said he would inspect the banquet before everyone arrived and while doing so, ate one of the goose eggs (and Domhnall was made aware, as per the prophecy, that whoever ate it would be the one who would betray him). Domhnall attempted to have the curse reversed by getting 100 saints to bless the banquet but it didn’t work due to the fact Congal had eaten before everyone else.

During the feast, every king present was given a goose egg presented on a silver platter, except for Congal who was given a hen’s egg on a wooden plate. This slight, along with the fact that he should have been seated at the right of Domhnall instead of another king, caused Congal to declare publically that he would seek revenge, leading to the battle mentioned above.

Saint Kevin of Glendalough and the Goose

Saint Kevin is usually associated with Blackbirds, but there is a tale that recounts how Kevin came to a chieftain to request land for his monastery. The Chieftain laughed at the request and pointed to an injured goose with a broken wing. He told him he could have all the land that the goose could circle. No sooner were the words out of his mouth, the goose took to the air recovered and flew around the entire valley. Another version involves a sick and ailing pet goose that the saint offers to heal if he can claim all the land that the goose circles on his first flight. This story is very similar to the story of Saint Brigid, who is told that she can have all the land that her cloak can cover, only for her cloak to magically expand and cover a large swathe of land.


A few Pics of Geese for your enjoyment

Sources:

Fled Dún Na nGéd, A reapraisal by Máire Herbert

Dúchas.ie

Birds of Ireland: Facts, Folklore & History by Glynn Anderson

Irelands Birds by Niall Mac Coitir The History and Topography of Ireland by Gerald of Wales

Follow on Facebook: https://www.facebook.com/Irishfolklore/

How to make a Saint Brigid’s Cross:

Probably one of the most recognisable traditions of Saint Brigid’s feast is the “Brigid’s cross”. These were and still are traditionally made from either reeds or straw (but feel free to make them from paper or whatever is available to you. For examples of paper crosses see folklore.ie here). These were prepared on the eve of the feast in a highly ritualised manner. Depending on the region these vary in complexity. The simplest resembling the characteristic four armed Brigid’s cross. They were typically nailed to the thatch of the roof, over doors and in animal byres to protect from fire, lightning and fairy influence. To read more about the traditions of Saint Brigid’s day traditions, including more about the cross please see my article here .

Anne O’ Dowd’s book Straw, Hay and Rushes also has an excellent section on the crosses, including photos and information on the museum examples and types.

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What you will need:

Fresh rushes (or straw)

Scissors

Elastic bands or string

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Trim the rushes to about 30 or 40 centimeters, depending on how big you want your cross. Pick the best rushes from the bunch.

Take a single rush for the center piece. Take a second rush and squeeze the middle and fold in half, like the photo below:

Now wrap this around the first rush like so:

Bend another rush and place it as follows (Making sure to always hold the center tight to stop it all unravelling):

Again, bend another rush as place going this direction:

Now, TURN THE CROSS ANTI-CLOCKWISE once. The rush you just placed that was facing to left should now be facing down. (If you think of a clock, it should go from 9 to 6). Now bend another rush and place it as follows:

Now every single time you add a rush, turn it anti-clockwise once and keep building up the pattern like below ( so add rush, turn, add rush, turn, add rush, turn until you are happy with the size of the cross):

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Before placing the last piece, loosen a piece like the photo below and thread the final piece through it, placing it the same way you did the previous steps. Then pull the piece tight. This will hold the hold the whole thing together for you to tie off the ends, and will keep the pattern woven tighter:

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It should now hold together for you to tie the ends off and trim:

Hopefully this was of help for you and you should now have your own Brigid’s cross to protect your home or animals. Don’t forget to follow on Facebook at: https://www.facebook.com/Irishfolklore and feel free to leave pics of your completed crosses in the comments of the facebook post. Happy Saint Brigid’s Day!

And if perhaps you do admire,

That this great house did ne’er take fire,

When sparks ,as thicks as stars in the sky,

About the house did often fly,

And reach’d the sapless wither’d thatch,

Which dry spunge the fire would catch,

And where no chimney was erected,

Where sparks and flames might be directed

St Bridget’s cross hung over the door ,

Which did the house from fire secure

NFC Iml 1148:465 + Iml 482:172

The Yellow Book of Lecan

IMG_20191112_142204.jpgThe Yellow book of Lecan, or Leabhar Buidhe Lecain is a composite/miscellany manuscript dating to the 14th/15th century and is currently housed in Trinity College, Dublin.

It is written in Middle Irish on vellum and contains almost the entirety of the Ulster Cycle of tales within it’s pages. An incomplete version of the Táin bó Cúailnge found here,made up of copies of other versions, was used with the incomplete version found in Lebor na hUidre (The Book of the Dun Cow) to form the complete recension of the Táin that we have today. The Ogham tract found in the Book of Ballymote is also found in this manuscript as well as the Irish triads, The Settling of the Manor of Tara and a version of St Patrick’s life. The life and the Settling  were said to have been recounted by Fintan Mac Bócaire (one of the first arrivals in Ireland, who arrived with Noah’s granddaughter Cessair). The version of the life also tells of the giant  Trefuilngid Tre-eochair who was based at the hill of Tara, who was the first person in Ireland to hear of the Crucifixion of Christ.

Also found within is Tech Midchuarta which gives us the seating plan of the royal dining hall at Tara

The book was sourced from either Ruaidhrí Ó Flaithbheartaigh  or from Dáithí Óg Ó Dubhda in the year 1700.  Ó Flaithbheartaigh and Ó Dubhda would have obtained them from Dubhaltach Mac Fhirbhisigh whose family created and preserved the book. Following this the pages were bound together, seventeen manuscripts as a single volume and were dubbed “The Yellow Book of Lecan”.

 

DSCF4613.jpgContents include, but not limited to:

 

  • Life of Saint Féchín of Fore
  • “Sanas Cormaic”, Cormac’s Glossary
  • O’Mulconry’s Glossary (Etymological Tract)
  • Beginning of Togail Bruidne Da Derga
  • “Cáin Domhnaigh”, The Law of Sunday: A legal tract forbidding work on Sunday
  • “Bríathra Flainn Fhína maic Ossu”, ‘The wise sayings of Flann Fína Or Aldfrith, son of Oswiu’
  • Audacht Morainn ‘The Testament of Morann’, a Speculum Principum  or ‘Mirror of princes’
  • The triads of Ireland
  • Tech Midchuarta (plan and description).
  • Aided Muirchertaig meic Erca ‘The Death of Muirchertach mac Ercae’
  • Fled Dúin na nGéd ‘The Banquet of the Fort of the Geese’
  • List of Archbishops of Armagh from St. Patrick to Giolla Mac Liag (Gelasius).
  • Account of celebrated trees of Ireland prostrated by a storm in the year 665.
  • Fragment of  ‘The voyage of Máel Dúin’s coracle’.
  • ‘The Voyage of Snedgus and Mac Riagla’
  • ‘The Voyage of Bran mac Febaill’
  • The adventure of Connla’
  • Leabhar Ollamhan, including the Auraicept na n-Éces ‘Poets’ Primer’, a treatise on Ogham
  • Amra Coluimcille
  • Longes mac n-Uislenn ‘The Exile of the Sons of Uisliu
  • Clesa Conculaind ‘The Feats of Cú Chulainn”
  • Assembly of Druim Cet
  • Aided Díarmata meic Cerbaill ‘The Death of Diarmait Mac Cerbaill”
  • ‘The Wooing of Étain’
  • The Four Jewels of the Tuatha Dé Danann On the Tuatha Dé Danann and their magical education,
  • Poem ascribed to Torna Éces, on pre-Christian kings of Ireland buried on Croghan; on burial places in Teltown
  • On the seven orders of ‘bards’

Sources:

https://www.revolvy.com/page/Yellow-Book-of-Lecan?cr=1

http://www.ancienttexts.org/library/celtic/jce/yellowlecan.html

Further reading:

Jones, Mary (2003), “The Yellow Book of Lecan”, Jones’ Celtic Encyclopedia

Stokes, Whitley, ed. (1891), “Life of St Féchín of Fore”, Revue Celtique, 12: 318–353

Reeves, William, ed. (1873), “On the Céli Dé, commonly called Culdees”, Transactions of the Royal Irish Academy, 24

Meyer, Kuno; Stern, L. Chr., eds. (1901), “Das Apgitir des Colmán maccu Béognae”, Zeitschrift für celtische Philologie (in German and Irish), 3: 447

O’Keeffe, J.G. (1931), “Dál Caladbuig and reciprocal services between the kings of Cashel and various Munster states”, Irish Texts, I: 19–21

Hull, Vernam (1930), “How Finn made peace between Sodelb and Glangressach”, Zeitschrift für celtische Philologie, 18: 422–4, doi:10.1515/zcph.1930.18.1.422

Stokes, Whitley, ed. (1905), “The Colloquy of the Two Sages”, Revue Celtique, 26: 4–64

Stokes, Whitley, ed. (1905), “The Adventure of St. Columba’s Clerics”, Revue Celtique, 26: 130–70

Hull, Vernam (1930), “The four jewels of the Tuatha Dé Danann”, Zeitschrift für celtische Philologie, 18 (1): 73–89, doi:10.1515/zcph.1930.18.1.73

Ferguson, Samuel (1879–1888), “On the legend of Dathi”, Proceedings of the Royal Irish Academy, 2nd, 2: 167–184

Maniet, Albert (1953), “Cath Belaig Dúin Bolc”, Éigse, 7: 95–111

Sources

 

Ó Muraíle, Nollaig (1996), “The Celebrated Antiquary: Dubhaltach Mac Fhirbhisigh (c.1600-1671) – His Life, Lineage and Learning”, Maynooth monographs, Maynooth An Sagart, pp. 16 and 23

Ó Concheanainn, Tomás (1986), “The manuscript tradition of two Middle Irish Leinster tales”, Celtica, 18: 13–33

Ó Concheanainn, Tomás (1986), “A personal reference by Giolla Íosa Mór Mac Fhirbhisigh”, Celticia, 18: 34

Ó Concheanainn, Tomás (1980), “The YBL fragment of Táin Bó Flidais”, Celtica, 14: 56–57

Abbott, Thomas Kingsmill (1900), Catalogue of the manuscripts in the library of Trinity College, pp. 328–37

Abbott, Thomas Kingsmill; Gwynn, E.J. (1921), Catalogue of the Irish manuscripts in the Library of Trinity college, pp. 94–110

“Leabhar Buidhe Lecain”, http://www.maryjones.us , list of contents of work by pages

Scél Lem Dúib: An Early Irish Poem

sceal leim dubh fin.jpg
Image copyright ISOS and the Royal Irish Academy. The red dots either side of the second column point to the beginning of the poem in question. Dublin, Royal Irish Academy, MS 25 E23, p. 11. All rights belong to Royal Irish academy

The Poem below, of unknown authorship is placed in the mouth of Finn uí Baiscne, more commonly known as Finn MacCumhaill, leader of the Fianna and main protagonist of the very popular Fenian cycle (I will cover Fenian tales in a separate post at some point in the future). This method of composing poems and placing them in the mouth of a literary character is found in a number of places throughout the manuscripts.

The poem luckily survived in a gloss*  ( *scholia, a marginal note or explanatory comment in the margins of manuscripts) on the commentary of Amhra Colm cille (a eulogy of Saint Colm Cille composed in the late 6th or early 7th century by Dallán Forgail,  the Chief Ollam of Ireland ). This poem below  now survives in a number of manuscripts such as the 12th century Lebor na hUidre (The Book of the Dun Cow, the oldest extant manuscript in vernacular Irish), The Yellow Book of Lecan (late 14th/early 15th century),  Rawlinson B 502 (Bodleian library copy of the Amhra) and  TCD MS 1441.

The poem was given a date of 8th/9th century by Gerard Murphy and has been translated by Kuno Meyer and Kenneth Jackson (In Four Old Irish Songs of Summer and Winter and Studies in early Celtic nature poetry respectively). The meter, which relies on 3 syllables on each line and 4 lines in each verse was known by a number of names such as Anamain or Cethramtu Rannaigechta Móire (quarter of Rannaigecht Mór).

 

 

ut dixit Find hu Baiscne                  As Finn, descendent of Baíscni, said:

 

Scél lem dúib:                                    I bring news:

dordaid dam;                                     Stag bellows;

snigid gaim;                                        Winter pours

ro fáith sam.                                      Summer gone.

 

Gáeth ard úar;                                     High cold wind;

ísel grían;                                             Low the sun;

gair a r-rith;                                        Short its course;

ruirthech rían;                                    Ocean roars;

 

Rorúad rath;                                       Red Bracken;

ro cleth cruth;                                   Shape hidden;

ro gab gnáth                                       Now common

giugrann guth.                            voice of the barnacle geese

 

Ro gab úacht                                      Cold now holds

etti én;                                                 Wings of birds;

aigre ré;                                               Time of ice;

é mo scél.                                            That’s my news/story.

 

Glossary of words:

Scél: News, tidings, a story. Modern Irish (hereafter M.IR): Scéal

Lem: M.IR Liom

Dúib: You (plural), M.IR: Daoibh

Doirdaid: Belling, bellowing, the noise of a stag in rut. Dord was a term use for a buzzing or humming sound. It is also connected to the Fianna. The Dord Fianna was a chant or hum used by Finn and his men.

Snigid: pours/flows, M.Ir: Sní, sníonn

Gaim: Winter, M.Ir: Geimhreadh

Fáith: has gone

Sam: Summer, M.Ir: Samhradh

Gáeth: wind, M.Ir: Gaoth

Árd: High

Úar: Cold, M.Ir: Fuar

Ísel: low, M.Ir: Íseal

Gair: short

A r-rith: course, M>Ir: Rith

Ruirthech: running swiftly

Rían: An archaic word for Ocean. This was the word that was glossed in the commentaries on the Amhra and the reason why the poem was penned in the marginalia and preserved. M.Ir: Aigéan.

Rorúadh: Very red, deep red. Ró  used to denote the possession of a quality in a high (but not necessarily excessive) degree. Rúadh in M.Ir: Rua (foxy)

Raith: Bracken. M.Ir: Raithneach

Cleith: Hidden/ concealed. M.Ir:  faoi cheilt. 

Cruth: shape

Gnáth: common/normal

Giugrann: Wild goose. M.Ir: Gé fhiáin.

Guth: voice.

Úacht: Cold, M.Ir: Fuacht

Etti: Wings, M.Ir: Sciathán, Eitéog

Én: (of) Birds, M.Ir: Éan.

Aigre: Ice, M.Ir: Leac, Oighear

Ré: period or lapse of time

 

 

 

 

 

 

 

 

 

 

Sources:

https://www.scoilgaeilge.org/academics/mairead/EarlyIrishLiterature/SummerHasGone.htm

https://www.vanhamel.nl/codecs/Commentary_on_the_Amra_Choluim_Chille

https://celt.ucc.ie/published/G400053/index.html

Irish Script on Screen

Story Archaeology

eDil

Irish Stick Fighting and Faction Fights

 

faction.jpgFaction fighting was a common occurrence at pattern days and fairs especially in contested areas, i.e. bordering parishes, mountain passes etc. Blackthorn sticks shaped into cudgels, known as shillelagh were used, often one in each hand. These sticks were seasoned over long periods of time by being rubbed with poitín or brandy and placed up the chimney. Any man wishing to instigate a fight at a fair would drag his coat behind him calling on anyone brave enough to fight him to stand on the coat tails.  Máire MacNeill argues that this was not just a fight for the sake of fighting but instead served a ritualistic/symbolic function. She postulates that the combat could be a re-enactment of the fairy battles of the otherworld on the mortal plane (MacNeill,1982:408) or especially in the case of pattern days, gaining the favour of the local saint, the ‘Deus Loci’ so to speak. This was in aid of bringing the ‘luck’ back to the winners parish. However, recorded data of mass injury and the occasional death(s) shows that many of these events weren’t simply just for the sake of ritual, with some groups having often deadly grudges for one another. Other evidence points to the fact that many of the fights were related to land disputes and renewal of leases and the  origin of the faction fights may reside in the agricultural based secret societies such as the “white boys”.

These events did not escape the notice of the outside observers and these provide us with a good example of the profane manifesting among the sacred activities at pattern days. It was noted that “bloody knees from devotion and bloody heads* from fighting” were not uncommon (Croker, in Hall & Hall,1841:284).

*The risk of head injury was severe, with many people suffering long after the fights with fractured skulls and degloved scalps. To avoid this the fighters would wear hats a few sizes too big, which they would subsequently stuff with súgán (plaited straw) to cushion the blows to the head*.

“There was a man killed there once and a flower grows there in the part of the field where he was killed and it is in bloom most of the year”.

The Schools’ Collection, Volume 0345, Page 233: https://www.duchas.ie/en/cbes/4921711/4892898/5170628

Hardy tells us how “parties come to fight and quarrel” (Hardy,1840:57) at Croagh Patrick while Croker, when referring to the pattern at Ardmore, tells us how “a scene of rioting and quarrelling” periodically ensued (Croker,in Hall & Hall,1841:284). He seems to believe that fighting is endemic to the Irish peasantry as he says “without which Paddy cannot live long in good humour” (Croker, in Hall & Hall,1841:284). Of course, if we look at it from the view of MacNeill’s argument of it being symbolic fighting it makes a lot more sense than it would have to eyes of the uninitiated observers to whom we owe these accounts. Symbolic or not, injury was common as well as occasions of people dying.

It must be noted that it was not only men who were involved in these organised brawls. Women often line edges of the field of battle (or in boats if the fight took place at the beach) and either threw rocks or hit those unfortunate enough to be in range of the sock filled with a rock that they often carried.

Many towns and parishes had their own groups of fighters. Each faction had a leader, often called captain, and oaths of fealty were often given to the leader by the members. The “captain” would usually recruit 70-100 people to go to a fair with him, seeking battles from rival parishes. Two famous groups, for example, would be  the Shanavests ( mostly farmers with land) and the Caravats (mostly made up of young men with little to no land of their own) . Many of these groups had their own code of behaviour. The Caravats for example had a code of silence when it came to talking to police, no surrender and no sucking up to the wealthy. The Shanavests on the other hand were willing to inform on neighbours and were typically friendly with the landlords and agents. This as you can imagine caused a great rivalry between the 2 groups. The mounting tension and escalation of violence (they had gone from using simply blackthorn/Ash sticks to using slashhooks, knives and even pistols) from  these groups meant that the authorities were ever increasingly attempting to stop the bloodshed, which eventually led to these fights coming to an end (the introduction of the GAA also gave parishes a far less violent means of opposition) .

The church also had issues with them as they often took place at “pattern” or “patron” day pilgrimages. After some of the bloodier battles, a bishop called to put a stop to the bloody tradition that was causing so many young people to lose their lives prematurely. It was reputed that the leaders of the factions came to him during a mass, walking 2×2 down the isle and handing over their sticks and pledging to put an end to the faction fights.

“The only people who tried to keep it alive were the old seasoned veterans and at fire side and cross road they recalled the ‘brave deeds’ of the men”

The Schools’ Collection, Volume 0405, Page 301. https://www.duchas.ie/en/cbes/4613713/4611483/4651854

In terms of participation numbers, many of the faction fights were certainly not just a few lads meeting in a field to batter each other. For instance, one fight had reportedly played host to 600 fighters. One of the worst recorded was at Ballybunnion in 1834. This fight took place on St John’s Eve annually, but over 2000 people are believed to have taken part in that year on Ballyveigh beach. Boats full of people and loaded with rocks lined the edge of the water and rival factions such as the Cooleens, the Mulvihils and the Lawlors stood against each other. A long standing feud between these groups was at the heart of the reason for this brawl. The day ended with bodies laying at edge of the water, belonging to the people who had drowned when some of the boats had capsized. Many more bodies lined the beach having succumbed to the injuries inflicted in the fight. Hundreds lay maimed and injured and the official death count was 20, but it is believed that the true number is much higher (owing to people dying from their injuries in the subsequent weeks).

We get a great account of the Caravats and Shanavests from the Nation Folklore Schools collection:

West Waterford Factions.

There used to be a lot of faction fighting in West Waterford up to fifty years ago. The ‘Shanavests‘ and the ‘Caravats‘ were the titles given to the most well known factions. The ‘Shanavests‘ came from Modeligo and wore a white waistcoat. The ‘Caravats‘ came from the Touraneema district and wore a kind of cravat. These two factions used meet at the annual fair of Modeligo. The fighting began after the buying and selling was done. Each man was armed with a stout stick and stones were often used. Fine young men were sometimes maimed for life and it was a common sight after the fight to see badly injured people lying on the fair ground. Each faction tried to drive the other across the river Finisk and victory came to the side which succeeded. Each side was led by a recognised captain or leader.

The last encounter between a ‘Shanavest‘ and a ‘Caravat‘ took place in Barrack St. Cappoquin. A ‘Caravat’ named Donovan had come to live in Barrack St. and one night a Shanavest named OMeara was passing the house when he called out to Donovan ‘Caravat‘. Donovan was in bed but upon hearing the shout he jumped out of bed snatched up the cudgel he had used in fights years before and clad only in his shirt ran after OMeara. A fierce fight followed but they were separated by onlookers.

Other well-known factions were the ‘Polleens’and the ‘Gows’. These were connections of the ‘Shanavests and the ‘Caravats‘ and they used to meet at the annual fair of Affane (May 14th)

The police were usually loath to interfere because if they did the two factions would unite and attack the police.

(NFSC: Vol.0637:57) Collected by Carl O leary, Cappoquin, Informant: Owen O’ Keefe (85), Farmer, Shanbally, Co.Waterford.

 

Bibliography:

Croker, T.C (1981), Researches in the South of Ireland, Irish Academic Press, pp.278-281

Hall, S.C (1841), Ireland: Its Scenery,Character etc, How and parsons, London, pp.282-284

Hardy, P.D (1840), The Holy Wells of Ireland, Hardy and Walker, Dublin, pp.59-63

MacNeill, M (1982), The Festival of Lughnasa, Comhairle Bhéaloideas Éireann, University College Dublin, PP.88-408

Duchas.ie, The National Folklore Schools collection

Na Céad Fight Clubs, TG4 documentary. (featuring interviews with: Silvester Ó Muirí, Stiofán  Ó Cadhla, Cormac Ó Gráda, Donnacha Ó Duibhir, Jack Philips.

Lecture notes of Dr Ciarán Ó Geallbháin for the Exploring the Otherworld module at the UCC Folklore and Ethnology department,

The Evolution of the Irish Otherworld

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Few things have captured the imagination of the Irish across the millennia like the idea of the Otherworld. We have trips to the Otherworld recorded in some of our earliest tales, preserved in our oldest manuscripts. What is interesting is that these tales appear to have been an already strong tradition prior to having been written down in the Christian period by a monastic milieu. Like many other things in the world of myth and folklore, the idea of the Otherworld evolved over time. From domain of the Tuatha dé Dannan in the earliest tales, to the fairy Otherworld of modern accounts, this article hopes to illustrate a crash course in the Irish Otherworld and what elements evolve, and which stay the same.

 

We have a number of different literary genres of trips to an array of different worlds other than our own:

  • Eachtra (Adventures): These tales are overtly Pagan in nature and involve trips to the native, pre-Christian Otherworld. They often portray the Otherworld as being accessed through either entering a hollow hill or by the protagonist being surrounded in mist. These portals of entry are not confined to the Eachtra tale types and are found throughout the literature.
  • Imramma (Voyages): These are Christian tales, involving clerics setting off and visiting Otherworld islands that show signs of influence from the indigenous belief in the Otherworld. It is easy to see with the similarities between the pre-Christian and Christian Otherworlds and how there was almost a sense of rapprochement between the two traditions. A pre-Christian Otherworld with Christian Ideals (“Land of the Living where there is no Sin”). MacCana commented how “In most of its aspects, Irish Christianity is one of compromise and syncretism with indigenous tradition and usage”.
  • Fís (Visions): These are completely Christian in nature and deal with Christian eschatology and as a result the Otherworld in question is either hell or heaven and as such not applicable to this article.

 

“The multi-locational character of the Otherworld is evidenced throughout Irish tradition”  Prionsias MacCana

 

Typically the Otherworld may surround you but you fail to see it. It was described by  Ní Bhrolicháin as “A perfect realisation of this world. A place without death, disease, war and old age”, although there is at least one tale of the fairy Otherworld that depicts the fairies as aging and requiring a ritual to become youthful again.  As with much in relation to the Otherworld things can be contradictory.  In terms of the quote above the lack of war and death in the Otherworld is not exactly true, for example, in the case of De Gabháil in Síde (The Taking of Hollow Hill). Here death within the Otherworld is shown, although admittedly death is brought by humans entering in the sídhe (Otherworld, hollow hill). Humans bringing death to the Otherworld can also be found in Welsh sources, namely in the first branch of the Mabinogi, where Arawn, Lord of Anwyn (Welsh Otherworld) enlists the help of Pwyll in delivering a fatal blow to an immortal enemy. The need for human help in the Otherworld is also a very important element in the later fairy lore.

The Otherworld has received many names over the course of history, which again muddies the water  even further. It is never made completely clear if these are multiple Otherworlds or just a single one given different names. Some of these are as follows:

  • Tír na mBeo (Land of the Living)
  • Tír na mBan (Land of Women)
  • Mag Mell (The Plain of Delight)
  • Tír Tairngire (The Promised Land)
  • Tír na nóg (The Land of Youth)

There is also the later addition of Otherworldly islands such as Hy Brasil, Little Aran and an Island off Ballycotton (to name but a few). These are likely a direct influence from the Imramma tales and  only appear at 7 year intervals or during certain climactic conditions. The tradition of going across the sea to enter the Otherworld though only appears in two tales. Professor John Carey remarks how this was not in keeping with the native lore and may have been a product of the Ulster literary movement.

Summary of the Ancient Otherworld

The ancient Otherworld is portrayed often as being around us at all time, yet imperceptible to most people. It can be entered by passing through a hollow hill (Sídhe or Brugh) especially at liminal times of year such as Samhain . There are numerous mentions of the fact that “All sídhe are open at Samhain” and that the magical barrier, the Fé Fiada is not actively concealing them.

There is a time discrepancy between our world and the Otherworld, with them being at opposite points in the yearly cycle. We see examples of this in one of the early Finn tales when Finn McCumhaill (Fionn mac cool) is sat between Dá Chic Anann (The Paps of Anu) at Samhain. He can see into the two sídhe on either summit of the mountain and hears two men speak to each other. One says to the other “Is your Subhais good?”. The dish mentioned, Subhais, is typically a dish associated with Bealtaine, a festival at the opposite side of the year. This is similar to an event in Eachtra Nerai (The Adventure of Nera), also set at Samhain. As Nera returns from the Otherworld to warn the royal assembly at Rathcroghan of an impending attack, he is given Torthaí Samhraidh (the fruits of summer) to prove that he had been on a different plain to our own. This motif of bringing a gift back from the Otherworld is a prominent one which there are a number of examples, including it being a common occurrence within both Eachtra and Imramm tales.

It can also be accessed through bodies of water, such as lakes and there are many examples of tales that relate to underwater and flooded kingdoms or allusions to the Otherworld being under the water. This later evolves in the imram tales to the Otherworld being accessed by crossing the sea in boats, and later again to the mystical islands such as Hy Brasil. The difference between the Imram and Eachtra being that the Imram focuses on a “prolonged adventurous voyage at sea rather than upon the experience of a mortal in a single Otherworldly place”.

Music is commonly associated with the Otherworld in both ancient and modern accounts. Sad, mournful and magical music can often be an indicator that the Otherworld now surrounds you. The legendary Finn Mac Cumhaill encounters an otherworldly entity that emerges from a sídhe near Tara every 9 years and burns the royal fortress to the ground. He uses a magical instrument that causes people to fall asleep, not unlike the legendary harp of the Dagda himself. The element of mournful music combined with the magical aspect of it will be seen again in the modern Otherworld segment below.

Another theme that occurs in both old and new sources is abundance. This is a prominent feature throughout the tales. Feasts, trees laden with fruit and fields full of crops are often mentioned. In the human world this is intrinsically bound up with rightful rulership reflected in the fertility of the land. . The judgments and behaviour of the king reflect in the cosmos. Assuming the king has been ceremonially wedded to the land (personified in the form of the sovereignty goddess) and displays Fír Flatheomon (The King’s justice), the land would be fertile and abundant, as would the people of the Tuatha (petty kingdom). Were the king not to display these attributes, crops would fail, storms and plagues would ravage the land and children would be stillborn or born with deformities.

 

Modern Folklore of the Otherworld

Now we venture into the more modern take on the Otherworld, that of the fairies. We can see many parallels with the older tradition mentioned above with repeats of motifs such as altered time and reality, envelopment by mist, abundance and music. Here we see a departure from entering the Otherworld through Tumuli, which have been replaced by the monuments colloquially named “Fairy Forts”. These numerous monuments dot the Irish landscape, numbering roughly 30,000 or more, are also known by the names rath or lios. These were enclosured dwellings dating to the middle ages and to this day they are still treated with a degree of suspicion, or genuine fear. Many of these monuments lie unmolested in a farmer’s field, despite how much they may be in the way or taking up valuable planting space. The folklore record is full of what happens to those who dare destroy this abode of the good folk. Despite these innocuous looking “forts” appearing to us as a simple embankment ringed by trees, entering into them may transport you to the Otherworld, similar to entering a sídhe. Upon stepping into one of these areas you might find yourself in a mansion belonging to “the other crowd”. Likewise, it has been said that there have been incidents of people attempting to cut down fairy trees, only to be confronted by a member of the good folk asking why they are cutting into “the jamb of their door”. They will furiously protect their dwellings and usually death and destruction follow any desecration of them.

Unsuspecting people may also be transported by sleeping under a fairy tree or in some cases even from falling asleep on the side of the road. For example a tale recorded by Eddie Lenihan tells of a man who fell asleep on the edge of the road and awoke in “the finest house he had ever seen”. Here we see the common fairy lore motif of finding themselves in an Otherworldly mansion (which is a contrast to the older lore where entering a hollow brought you to an alternate land). More often than not these mansions have a huge table laden with food, mirroring the abundance of the “ancient” Otherworld. This food however comes with dire consequences. Should you make the mistake of ingesting any of this food, then you will remain in the fairy realm forever. A warning against doing this is usually given by another human (usually a long lost female family member) who had been “swept” (taken away) by the fairies in the past. These accounts and tales illustrate a grey area between the ghost world and the fairy world in the Irish lore. The Otherworld is often shown as being populated by not only the Sídhe, but also dead (or at least believed dead) humans. In terms of the food aspect, it could be argued there is at least one parallel between the ancient and modern beliefs of the intoxicating nature of the otherworldly food. Eachtra Conlae  tells us how Conla was able to sustain himself entirely on an apple from the Otherworld but as a result essentially bound himself to the Otherworld. Comparatively looking at the apple aspect, it brings to mind  Iðunn, the Norse goddess who had magical apples that prevented the gods from aging. The topic of aging brings me to my next point.

I mentioned above about the ageless nature of the Otherworld in the ancient tales. We have seen how the inhabitants of the sídhe are capable of dying, at least at the hands of humans. For the most part in the fairy lore, the good people are shown as likely being immortal. In many of the tales attributed to the  “fallen angel” origin theory, the fairies have been around since the fall of Adam and will be there till judgement day. They are variously described throughout the lore as being either beautiful or wizened so their actual aging process is ambiguous at best. A tale collected by Eddie Lenihan gives us a fascinating insight into the aging of na daoine usaile. In this narrative we are told of a man, who after being “swept”, is introduced to multiple generations of fairies of extreme old age. They claim to have been there for hundreds of years and require human help in retrieving a magical razor blade from a well (retrieving things from wells and wells connected to the Otherworld being examples of more ancient motifs). Shaving with this razor brings them back to the age of 35. This is the only instance I have personally seen a ritual where the other crowd change their age.

We see a number of times where time anomalies happen. Anyone familiar with the older tales will know that the passage of time in the Otherworld is much different from our own. Months or years spent in the Otherworld could translate to mere minutes passing in our own world (c.f Adventure of Nera) or centuries might have passed (c.f Óisín returning from Tír na nÓg). In the modern lore, time discrepancies are relatively tame compared to the older tellings, but are still evident. People will often suffer lost time, similar to those now popularised by UFO encounters. Invisible barriers might hold a person in place (likely to prevent them from witnessing some fairy activity). Another time when this happens is when people are “led astray” and might spend hours lost in the one field. Being “led astray” may take a more serious turn when a fairy mist descends upon you. This clearly echoes the old tradition of being enveloped in mist when being transported to the Otherworld (c.f Baile in Scáil). The difference here though is that the fairy mist has the ability to drown out environmental noises such as birds, wind through the trees and most importantly, the sound of running water. Crossing running water would allow you to escape so covering the sound of this allows the other crowd the ability to lead you astray even further.

Yet another aspect of continued tradition, albeit altered to a degree, is the association of the Otherworld with music and the bringing back of gifts. Music is often heard coming from fairy forts. This is always described as mournful, unnatural sounding music and many skilled musicians have tried to “take an air out it”, yet are unable to take a single note from it. The music in this case seeming to be esoteric knowledge they are not allowed access as there have been a number of tunes freely given to humans that could be played and passed down. (an example, with added lyrics by Muireann Nic Amhlaoibh, is found here of the fairy music Port na nPúcaí). There have also been healing books taken from the Otherworld, as well as other healing items such as Biddy Early’s blue bottle. This was used by the famous healer to diagnose and cure the multitudes of people who traveled to seek her powers of precognition and healing. The gifts have changed over time and we find no real evidence, that I am overtly aware of, that shows the bringing back of blossoming or silver branches as tokens that we find in the manuscripts.

Hopefully this cursory glance into aspects of the Irish Otherworld has given at least a brief look into the evolution of the idea of the native Otherworld throughout the centuries and that it illustrates the continuation of many motifs over a millennia that still remained strong in the oral tradition well into modern times.

 

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Bibliography

Duchas.ie

“Introduction to Early Irish Literature”, Muireann ní Bhrolicháin

“The Otherworld Voyage in Early Irish Literature” ed. Johnathon Wooding

“Meeting the other Crowd” Eddie Lenihan

“Folktales of Ireland” Séan o Suilleabháin

“Irish Folktales” Henry Glassie

“The Celtic Heroic Age” ed. Koch and Carey

“The Location of the Otherworld” John Carey

Shrove Tuesday

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Pancake tossing, Mr and Mrs Hall, Ireland.

Shrove Tuesday, colloquially known as ‘Pancake Tuesday’, occurs on the Tuesday before the beginning of Lent. ‘Pancake Tuesday’ remains very popular across Ireland to this day and is eagerly anticipated by almost all children. Most people around the country would have fond memories of rushing home from school to gorge on as many pancakes as they could manage. Many a boast and many a tall tale were made in school the following day as to how many pancakes were consumed the previous evening. This overindulgence lies at the heart of the tradition, which I will detail below.

“It is called Shrove Tuesday because on that day everyone is supposed to go to confession to be shriven or forgiven their sins in preparation for the Holy season of Lent. In Ireland Shrove Tuesday is a great day for marriages as they are forbidden in Lent”. (NFSC, Vol.0903:469).

In an account from County Cork, we are told how “On Shrove Tuesday night a crowd of boys dress up in old clothes. They go around to the houses where an old maid or an old bachelor lives. They make an old woman for the bachelor by getting a turnip for the head and a bag of straw for the body. They dress it in old clothes and they put it up on the pier. For the old maid they make an old man. This is called the Stócach. Sometimes they make an old man or an old woman on the wall with paint. This is often very annoying because it is very hard to remove the stains. (NFSC, Volume 0395:030). The targeting of unmarried people mentioned here is not an isolated affair at this time of the year more can be read here.

In this day and age, during Lent, you might find a select few who will attempt, and often fail to give up one luxury. In days gone by, it was a much stricter and more austere observance. Not only was meat banned, but also any form of dairy products (which accounted for a large proportion of the Irish diet). Ecclesiastical laws forbidding the consumption of the aforementioned items were promulgated through the Statutes of Armagh (1614, Synod of Drogheda) and the statutes of Clonmacnoise (1649), but it is believed that this was common practice for centuries prior to this time. Shrove Tuesday was a time to gorge out on the surplus of soon-to-be forbidden foods found in the house. The folklorist Kevin Danaher refers to it as ‘household festival’, where friends and family gathered together around the hearth to make and eat the pancakes. Interestingly, some families would have saved the holly from Christmas and this would be burned on the Shrove Tuesday cooking fire.

An account on Duchas (NFSC Vol.0392:006) mentions that games and dancing were part of the night’s revelry as well. The same account mentions an interesting element: “Long ago a certain man named Jackie the Lantern used to go around on Shrove Tuesday night. He used to have a lantern with him. Every person that he would catch, he would lead them astray. When the people would see the light, they would get dazzled from it”. A number of stories of ‘Jackie the Lantern’ can be found on Duchas.ie.

The flipping of the first pancake (a skill worthy of boasting) was carried out by the eldest unmarried daughter of the household. The result of which was used as a form of divination, to see if she would be married within the next year (as Shrove Tuesday was believed to be the final day one could get married, it would be at least the following year before she would have the chance to marry). If she was successful in the endeavour of flipping the pancake, she would be married by next year, but if she failed, she was doomed to be single for the foreseeable future (which could be a considerable cause of stress due to the status that was attributed to marriage in Ireland). This practice goes back at least a few centuries and was recorded by Mr and Mrs Hall as they toured Ireland in the 19th century.

Meat was also consumed in great quantities on the day. Records show animals being slaughtered for the occasion by wealthy land owners and the meat given to their poorer neighbours or tenants due to the old belief that nobody should be without meat on the day. An account from circa 1690 from a book salesman visiting Ireland from London tells of how the poorer people ate large amounts of meat on the day. This was a non-native account so it takes the usual dismissive attitude towards the Irish peasantry. He tells how these ‘papist peasants’ consume so much meat that it would sustain them until Easter, when again, they rise early in the morning to heavily consume “flesh”. The writer makes sure to stress the fact that these people are not of the upper classes.  A later tradition connected to the meat, is where a piece of meat was hammered into the rafters or up inside the chimney in the hope that it would not only bring luck, but also in the hope they would not want for food in the coming year (a possible form of sympathetic magic/transference?). The piece of meat remained for the duration of Lent and was removed for Easter Sunday. It would appear that the absence of meat in the house during Lent was symbolically replaced by the morsel in the chimney/rafters to insure there would not be an absence of meat for the duration of the year to come. Continuing with the animal slaughter theme, a far more barbaric tradition and thankfully long since discontinued was once practiced on Shrove Tuesday. “Cock throwing” was where people gathered to throw stones at terrified cockerels who were tied to posts. Whoever threw the killing blow could keep the bird, and it was not unknown to witness people carrying a number of the birds home. This appears to be an imported pastime, as it is found throughout England up until the 18th century. The same visiting book salesman who recorded the 1690 account above, recorded another ritual. In Naas, County Kildare, he tells us how groups of townsfolk would gather on horseback and travel to a nearby field. They would seek out a hare and encircle it. They would try to prevent it from leaving what the author calls “the magic circle” and shout and scare the unfortunate animal until it dropped dead from fright. This was done until they had killed three hares and then they would go home.

In terms of slaughtered animals there was once a tradition where the head of the animal was presented to a blacksmith. Whether this is somehow connected to the blacksmith’s high status in society or if it was an offering given to stay on the good side of the blacksmith due to the belief that they could curse people, is unclear. One final animal related traditions relates to lizards. Licking a lizard was said to imbue the person with the ability to cure burns and scalds. Doing this on Shrove Tuesday was said to make the cure more powerful and effective.

 

 

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Sources:

The Year in Ireland, Kevin Danaher.

Fairies and Fairy lore: The reality of the Irish fairy

 

00000000000000.jpgFairies remain a popular interest to many people although not many know the true nature of these beings in an Irish context. Due to the destructive influence of popular culture, many people wrongfully assume that they are small, winged, harmless creatures. This is not the case and in truth, it is much more complicated than that. I have had many people refuse outright to believe, despite all the evidence to the contrary, when I inform them of this, so I hope this article makes some of this clearer.

They may sometimes appear smaller than us, but certainly not minuscule like the tinkerbell-esque creatures people expect. They look just like us and certainly don’t have wings, but due to existing on another plane to us, are able to conceal themselves. They live lives like us for the most part. Below I will detail how they live in their society, their origin stories and other information. Fairy lore, a pervasive belief around Ireland offers us a fascinating glimpse at the Irish perception of the otherworld- an alternative realm parallel to our own but just beyond earthly existence and our own temporal sphere. Eddie Lenihan, arguably one of foremost experts on the fairies, would argue that there is considerable and respectable proof of their existence owing to the vast corpus of material available through the ages and in all this material they  have been described in great detail ( and not once have they been depicted with wings!).

Naming conventions

To start I will look at the naming conventions. The word fairy is the most Widely known and easily identifiable  ,although it is not a suitable, nor respectful term to use as such (as it falsely equates them with English fairies who are closer to imps or the tinkerbell type). Nor is any form of FAE or FAERIE (from old French and latin respectively). Known in Irish by many names and circumlocutions, they are not usually named directly for fear of insulting or invoking them. Typically know as Aes sídhe or daoine sídhe (the people of the mounds), they could also be referred to as na daoine maithe (the good people), na daoine úaisle (the noble people), the fair folk, the other crowd, the people of the hills and so on.  For the remainder of the article I will simply refer to them as sídhe or the other crowd.

 

Society, likes and dislikes

So how does their society work? They have amusements similar to ours: they like to dance, play music and play games. They have been known to play Gaelic football (never soccer), hurling, bowls and chess. In terms of the games they will sometimes illicit the help of some hapless human (who dare not refuse them) to referee or take part in the match. The need for human help is a common motif and they will often be spirited away to take part in the games or in some cases where human women must act as midwife to deliver babies for the sídhe.

They have specific dwellings and a number of features of the landscape are often identified as being the abode of the other crowd, such as ringforts (lios or rath in Irish, these are circular enclosured earthen dwellings mostly dating to the middle ages), tumuli, dolmens or lone trees known as fairy trees (traditionally hawthorn). These enclosures and suspected abodes are usually treated with extreme caution even to this day (and good luck trying to find someone willing to cut down a fairy tree). They will furiously protect their dwellings and woe betide to anyone stupid enough to mess with them. Death and destruction is all that typically awaits those who transgress. That being said, they can make good or bad neighbours depending on how they are treated. They can be belligerent, but are placatable.  Their true dwellings, those that exist in the otherworld are typically conceal from our view, similar to the magical barrier, the fé fiada, that was said to conceal the mounds and hostels of the Tuatha Dé Danann.

They have their own specific pathways and roads and they would travel from place to place. When building houses it was not unusual to mark out the shape of the house with willow rods or small stone cairns. This would be left overnight to see if the house was “in the way” of any of these fairy paths. The willow rods had been removed from the ground, or the cairn of stones was disturbed, it was believed that the house was in the way of a fairy path and the process would be repeated until the rods or stones are left untouched. Many tales tell of houses that were in the way with loud noises being heard in the house at night, crashing, doors slamming, houses collapsing and general bad luck within the household.

Like ourselves, they have likes and dislikes. They like things like gold, milk (the first milk, known as colostrum or beestings, is often given as an offering to the sídhe), tobacco and poitín (often given as an offering to them). Most things associated with them are of a particular time: they will ride horses, but not cars or any auto-mobiles, they fight with sticks or hurleys but never guns or knives. Most of their activities are associated with Gaelic culture or associated with the natural landscape. When it comes to their hates, there are a number of items. They hate iron: it is one of the main repellents used when trying to discourage the other crowd. You see this a lot when trying to protect babies from being stolen and replaced by fairy changelings. It also pops up a lot in terms of protection while churning. Iron is an age old deterrent against evil or supernatural forces and many cultures around the globe believed this and as a result blacksmiths and iron workers are usually revered or thought to possess special powers as a result of them working with the iron (there is an article focusing on blacksmiths and the supernatural here ). They also hate salt and you will often encounter it being used as protection when churning butter. Salt will be sprinkled on the lid of the churn, underneath or into the butter itself to protect the process from being interfered with by the sídhe. Salt rubbed on  the head when venturing outside at Halloween was used to protect anyone outside after dark. They also have a dislike of anything dirty (such as messy houses), they have an aversion to Christianity (both of their origin stories play into this and it is a common theme of many folktales where the sídhe will try to get a human to question a priest as to why they can’t get into heaven). I will cover the origin stories below. They also hate running water  and are unable to cross it. This is also a common feature of folktales where someone fleeing the wrath of the sídhe, will only escape through crossing a stream (or in a few cases leaving Ireland completely by ship!).

The other crowd are also more active at certain times of the yearly cycle (such as may day or Samhain) and also at certain points of the life cycle (such as at birth) so salt and iron were used, among other things, at these times to remain safe from any malevolent actions the sídhe might want to take against you. As I mentioned above, may people find it hard to believe that they are not harmless. I have spent hours trying to convince some people that it is not in their best interest to seek out the sídhe. Even slight transgressions have ended in death, maiming or with transgressor ending up being driven completely  mad or catatonic. I should add a caveat here. They are not overtly evil. They just have their own (often mysterious) agenda.  It just so happens that accounts and tales of people falling foul of them far outweigh the opposite. That however does not mean they can’t or don’t help people. As I mentioned above, they sometimes need human intervention (be that in a sporting event or delivering a baby) and for their help, the person will often be rewarded. They have bestowed powers of healing (such as Biddy Early’s blue bottle or a number of healing books said to have been given to certain people over time). They have also been known to have bestowed fairy music on musicians who have played for them at a party. In times of famine, they have sometimes given otherworldly cows (designated by their white body and red ears) with endless milk to certain communities (who often inevitably mess up by exploiting this gift).

 

Origin story

As I mentioned above there are two main origin stories for what we now call the fairies. There is what could be termed the native origin story, and the Christian one.

Native: From ancient times it was believed that a supernatural race has been believed to have lived in the hills, tombs, beneath the sea or lakes or on far away islands. In the literature, these are traditionally know as the Tuatha Dé Dannan, the old gods of Ireland (such as Lugh, the Dagda, Brighid etc). These were seen as living in the otherworld, parallel to our own, but concealed from view. So, when it comes to what I termed the “native” origin story, it is believed that the “fairies” are in fact the Tuatha Dé Dannan, albeit diminished in spiritual significance, power and physical stature following their defeat and banishment underground.

Christian: As most will know, the entirety of our myths and legends were first recorded by Christian clerics in monastic scriptorium. Unlike the usual modus operandi elsewhere in Europe to demonize the pagan past, Ireland instead opted for euhemerisation. Most stories were given a Christian slant, but this was to work the stories into a Christian framework and make them acceptable. Unfortunately this meant that some gods were turned to humans (such as queen Medbh, Finn Mac Cumhaill, Brighid etc) and some stories were corrupted but for the most part, they were recorded by Irish monks who had an interest in the pagan past and were, in  a sense, sympathetic to it. This leads us to the origin of the fairies as being half-fallen angels, cast out of heaven for not picking a side during the rebellion. They remain, half-way between heaven and hell, in the sky, on the land and beneath the earth, cursed to never see heaven (or till judgement day in some cases). This christian explanation for the sídhe became popular in the middle ages, no doubt a means for resolving the tension between the native and Christian cosmologies. As such it is not unusual to have  devout Christian who fervently believes in the other crowd. This clearly preserved the native tradition and it’s syncretism also gave the fairy faith a prominent place in Christian eschatology and cosmology.

Reek Sunday/ Croagh Patrick Pilgrimage

12038717_893129174111209_7900366421035646691_o.jpgWhen one thinks of pilgrimage in Ireland, Croagh Patrick is probably the first thing that comes to mind. Multitudes of people still flock here on ‘Reek Sunday’, that is the last Sunday in July, to climb the mountain as a form of penance. The climb and pattern now take centre stage but in the past we see a much more varied event featuring both the sacred and the profane. Christian pilgrims have come here for centuries, the earliest recorded pilgrimage being recorded in 1113 (Corlett,1997:9) but veneration of the mountain seems to even predate Christianity and is mentioned by Máire MacNeill as being a possible site in the celebration of the festival of Lughnasa (MacNeill,1982:83), a factor which may have influenced the more profane aspects of the pilgrimage here. Her evidence for this lies in the fact of the date of the pilgrimage and also the fact that it is only one of many mountains climbed on the last Sunday in July. She identifies over 70 hills and mountains that were used in this manner, as well as a number of lakes and other outdoor areas where used as meeting places at or around the last Sunday in July. These outdoor gatherings were used for matchmaking as well as the usual fare of tests of strength and agility and general merry making. In the case of the Croagh Patrick pilgrimage, I will be looking at the accounts of two writers and their opinions on the pattern observances. It must be noted that these are historic accounts from the 1800’s and like many of these accounts they are mostly recorded by non-catholic outsiders who were hostile to the native practices they deemed as “popish” abominations.

In relation to the account by W.M Thackeray, he is even appalled by the sacred aspect. He likens the priest who resides over the proceedings to “worshippers of Moloch or Baal” due to them allowing people to perform what he terms “disgusting penances” (Thackeray,2005:207). He gives details of what the stations involve (i.e. the number of prayers to be said at each station, usually a prescribed number of Aves, Paters and Credos along with a ritual such as kissing a cross etc.) and tells of how the people were “suffering severe pain, wounded and bleeding in the knees and feet”. He can’t fathom how a God would want people to do this to themselves or how his representatives, i.e. the priests, would allow this to happen or encourage it (Thackeray,2005:208). As one could imagine with how shocked and disgusted he was with the religious aspect, he was just as descriptive and appalled by the more secular activities, what he describes as the “pleasures of the poor people”. Additionally, he tells us of all the tents set up on the foot of the mountain and the revelry attached to them. Here he tells us how when the praying is done up the mountain then the “dancing and love making” commenced at the foot of the mountain. A scene he describes as “dismal and half savage” as he had ever seen (Thackeray,2005:208). The carnivalesque atmosphere he describes at the foot of the mountain is more akin to a fair than a religious affair with people shouting and screaming to sell their wares and crowded, smoky tents filled with people. A stark contrast to the goings on up the mountain where people were “dragging their bleeding knees from altar to altar, flinging stones and muttering endless litanies” (Thackeray,2005:209).

We also get an account of the Croagh Patrick Pattern from Philip Dixon Hardy in his book “Holy Wells of Ireland”. Like Thackeray, he takes a very hard-line approach in his opposition to the behaviour of people at the gatherings. He refers to them as being the sources of “much of the irreligion, immorality and vice” that proliferate the country (Hardy, 1840: iii) and to him are the antithesis to proper Christian teachings and morals, especially considering that they are presided over by priests. He gives us a similar account to Thackeray in relation to the praying on bare knees but gives us a few more unusual rituals involved in the pattern. Interesting that these rituals fall well outside the Christian parameters. He tells us of how people throw bait into the well in an attempt to see fish in the well, for luck (Hardy,1840:59). This, of course, brings to mind the native, non-Christian tradition of the Tobar Segais (well of knowledge) and the Eo fios (fish/salmon of knowledge), this level of syncretism of native and Christian tradition must have made quite the impression on the observer. He also records that people leave offerings of cloth, among other things, tied to a tree (clootie tree/ rag bush) as well as the practice of leaving offerings of butter to the saint in the bog (Hardy,1840:60). Similar again to Thackeray he makes special note of the pipers, fiddlers and excessive drinking when referring to the profane facet of the pattern. We are told of “how all manner of debaucheries are counted and young people are corrupted” (Hardy,1840:60). He also includes an account from the work of Rev. James Page, entitled “Ireland: Its Evils Traced Back to Their Source”. Here we are told how people “jumped around like mad folks to the sound of the instruments” and people were “rolling around drunk and cursing as if there was no God” (Hardy,1840:62). This observer also mentions witnessing a practice that one would not think to find at a religious event, divination. He tells us of how women are in the corner reading tea leaves “deciding on the destiny of their daughters at home”. In fact, he is so shocked by it that he believes it to be “fostered by the father of lies himself” (Hardy,1840:62).

The following accounts are taken from The National Folklore Schools Collection. This entire collection has been digitised and is available online at www.duchas.ie. It consists of material collected by school children during the school year of 1937/8 (I have included links to the original manuscripts). They have the following to say about Croagh Patrick:

It is said that when the chapel was about to be built on Croagh Patrick the clergy who were in Wesport decided to build it in Murrisk to make the pilgrimage easier . When the men were cleaning the foundation a bell was heard ringing every evening. The sound came from the top of Croagh Patrick. So they ceased building the chapel there and built it at the top of the reek.  The Schools’ Collection, Volume 0151, Page 408. https://www.duchas.ie/en/cbes/4428071/4375080/4460570.

 

There is a peculiar hill in County Mayo, The name of it is Croagh Patrick. In the days of old Patrick spent forty days and forty nights praying for the conversion of the Irish people. It is said that he prayed that the Irish people would never loose their faith once they got it. Every year on the last Sunday of July there is a pilgrimage to Croagh Patrick. There are Masses being said on that hill from mid-night till twelve oclock the next day only at that particular.   https://www.duchas.ie/en/cbes/4428056/4373304/4467057. The Schools’ Collection, Volume 0147, Page 537.

 

It was off Croagh Patrick that St Patrick was supposed to banish the serpents and to drive them out of Ireland. It is said that when St. Patrick banished the serpents from Croagh they fled into Lough Derg in Donegal and it is said the water of that lake has a brown colour ever since and that is why it is called “Loch Dearg”.   https://www.duchas.ie/en/cbes/5215807/5213649/5242663. Volume 0137E, Page 02_014

The traditional story of Patrick’s 40 day fast on the mountain is that  during the days spent on the holy mountain, he was harassed by demons disguised as blackbirds. The birds formed such dense clusters that turned the sky black. But according to this legend, Saint Patrick continued to pray and rang his bell (pictured here) as a proclamation of his faith. In answer to his prayers, an angel appeared and told him that all his petitions on behalf of the Irish people would be granted and they would retain their Christian faith until Judgement Day.

When St Patrick was praying and fasting on Croagh Patrick, a number of serpents came up out of a place called ‘log na Niúin’. These serpents tried to stick their poisonous tongues in this holy man. He fired his mass-bell after them and succeeded in putting them into a lake called ‘Loch na corraigh’.
It is said that a man was looking for sheep and he sat down to rest at this lake. A little woman appeared on a rock, changed into a serpent and dived into the lake. It is said that water horses are still to be found here and that some have appeared from time to time.

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References

Hardy, P.D (1840), The Holy Wells of Ireland, Hardy and Walker, Dublin.

MacNeill, M (1982), The Festival of Lughnasa, Comhairle Bhéaloideas Éireann, University College Dublin.

Thackeray, W,M (2005), Sketchbook of Ireland in 1842, Nonsuch Publishing.

Turner, V (1995), The Ritual Process: Structure and Anti-Structure (Foundations of Human Behavior). Reprint Edition. Aldine Transaction.

The Schools’ Collection, Volume 0151, Page 408.

The Schools’ Collection, Volume 0147, Page 537.

Volume 0137E, Page 02_014

. The Schools’ Collection, Volume 0088, Page 263.

St John’s Eve/ Bonfire Night Traditions

DSC_0172.jpgThe 23rd of June brings us St Johns eve, also known as Bonfire night (or bonefire due to the practice of burning bones in fires). In past it was known as Oiche teine chnáimh or Teine Féil’ Eóin. This was once a very popular observance across the country with large fires being kindled and tended over from sunset until late into the night. Prayers were said to obtain blessing on crops. Young and old gathered around fires to dance and many games were played. Men competed in casting weights and other feats of strength, speed and agility. In limerick, youths collected a large leaf with a strong stem called the “hocusfian”. They would proceed to strike each person they met with the leaf in the belief that they would protect those who were struck would be protected from illness and malicious evil forces  for the coming year. These leaves were then burnt in the fire along with selected weeds considered troublesome in the hope that the fields would be protected from them for the coming year. Jumping the fires was also common and ashes from the fires were often spread in the fields ( The Year in Ireland, kevin Danaher).

The following examples of folklore are taken from The National Folklore Schools Collection, accessible online at Duchas.ie. Links are provided for each piece so you can view the original manuscript.

 

Bonfire night is a celebrated feast throughout the country. It is on the twenty third of June. The old people used to call it “Oidhche Fhéil Eoin”, but nowadays the people call it “Midsummer Night”.
The people always expect a change of weather at midsummer. If the weather is good up to midsummer they think that it will then change and that a bad harvest will follow. This year the weather is bad and the people are waiting anxiously for a change at midsummer because they think we will then have a good, dry, harvest.
The young people make preparations for bonfire night. They gather turf, sticks, shavings and fir. They light the fire a little after sundown. Generally there is a fire at every house and on a small hill a large fire is lighted. https://www.duchas.ie/en/cbes/4428287/4391915/4478658

 

The White Cat                                                                                                                                    The deep cave of Castle Cor situated about nine miles outside Mallow, contains many wonderful treasures, which are guarded by a white cat. This cat regains her human shape for a week every year at midsummer. https://www.duchas.ie/en/cbes/4921815/4895088/5190298

 

Bonfire night

This was that the fairies and witches were out on that night and they were riding on Broomsticks through the air, the fires are put up to keep them away.

It is said that the fairies on midsummer night come and they play sweet music and entice the people to come with them and take them to their caves and the people do not come back again.

After some years, some of the people comes back again and they never grow bigger and they always stay at the same seize as they went to the fairies caves. https://www.duchas.ie/en/cbes/4493684/4410502/4524590

The Fairies Ring

24-6-38 One midsummer night about thirty years ago a man called Paddy O’Hara was coming down the flags on Dalkey Hill. He heard music coming from the next field. He went in to the field and listened to the music. He saw a white ring in the grass in the grass with fairies with dancing around it. When they saw him they beat him with rocks and sticks. The next morning he was found half dead in the field. The fairy ring was gone. https://www.duchas.ie/en/cbes/4428238/4387632/4462968

 

The fire is lit when it is getting dark. All the children dance, sing, and roar around it. The people also light a torch and follow the cattle with it and make the sign of the cross over them with it. Most bonfires are lit on the top of hills. https://www.duchas.ie/en/cbes/4922368/4874900/5080725

 

Aeibhill, after being enchanted by her sister took up residence, as local tradition goes, in an underground palace also, situated at Castlecor, near Kanturk, Co. Cork, beneath an old cave hidden by trees. It is also said that she resumes her natural form for a week each year at midsummer, appearing as a beautiful maiden of twenty. She was regarded as the guardian spirit of the Dalcassian race, and Queen of the Fairies of North Munster. The King of Ireland, Brian Boru, is reported as saying on the evening of the Battle Clontarf, that Aeibhill came to him the previous night and told him he should fall that day. https://www.duchas.ie/en/cbes/4921885/4898841