Lughnasa, loughs and a last salute to Summer.

Lughnasa was often associated with great assemblies, bonfires on hilltops and dancing 

at the cross roads but it was also a time when water possessed special qualities.

In rural Ireland the largest celebration of the year was at the start of the harvest season when the weather was warm and the first wild fruits were ripe. 

People gathered to celebrate, often at the Fair, before the hard work of harvesting began.

The Christian festival, Lammas, was usually celebrated on the first Sunday of August and in Ireland

it was known by many names, reflecting the rich folk traditions. 

On lakeshores, particularly in the midlands, people came together to celebrate ‘Lough Sunday’ 

which was usually held on the first Sunday of August.

Lough Owel, Co. Westmeath, famous for Lough Sunday gatherings.

The swimming of horses and cattle took place to ensure the health of the animals and it was also an opportunity for people to exchange news, settle marriage contracts, celebrate and to watch the 

horse-swimming contests. 

The most well-known contest was at Lough Owel where large crowds gathered as young men 

on horseback engaged in dangerous water races. 

At Lough Keeran, a small pool known locally as a blessed well, horses were brought to the water 

to swim in order to protect them against ‘incidental evils’ in the coming months. 

The tradition included submerging spancels and halters as an added safeguard although some were left in the well, perhaps as an offering. 

Cattle too were brought to the water and offerings of butter, the Clad Ime, were thrown 

to the lough spirits to guarantee a good milk yield.  

A RAG TREE once stood near Lough Keeran, with the ropes used for tying cows hung on branches in the belief sick cattle would be cured. The tree was later cut down by the order of the Bishop to prevent people from continuing the custom.

As late as 1900’s offerings of butter rolls were still left at this well.

In the 19th century it was recorded that people swam their cattle across the River Boyne to act  

as a charm against the attentions of the Good People and protect against disease.

This custom of driving horses and cattle through rivers, lakes and pools at Lughnasa appears to 

mirror the custom of herding cattle between two fires at Bealtaine which was also executed to protect their well being.

Lough Neagh where the practice of wading through water was not confined to animals.

On the first Sunday of August pilgrims at Lough Neagh and Lough Patrick would recite the rosary then enter the waters to wash feet, hands and heads in the belief that the water at this time contained cures.

Many sacred wells were also considered most potent at this time of year.

St Moling’s Well, Co Carlow where pilgrims waded barefoot through the water 

and children had their heads placed underwater to guard against head ailments.

At Tobar Alt an Easa cattle were driven to the water on the first Sunday of August 

to cure them of illness.

Tubberberrin, in Co. Meath, was famous for being dry all year, but filling with water at midnight on Lughnasa Eve when it gave cures. 

The water stayed in the well for three days before disappearing again. 

The TRADITION at St Keiran’s Well took place at midnight on the first Sunday of August.

The first Sunday in August was known in many places as Garland Sunday when flowers were left on summits, on Neolithic monuments, on graves and at sacred wells “to give a last salute to summer.” 

In Donegal people wore flowers in their clothes to climb hills on Garland Sunday and a hole was dug and the flowers buried as a sign that summer was ended.

Tobernault. Co. Sligo, was visited at this time also. 

And Brigid’s Well at Liscannor is honoured by locals, not in February but on Garland Sunday.

In Co. Galway Lady’s Well was also visited on Garland Sunday when “the girls wore daisy chains and the young men wore flowers in their buttonholes.” to attend the Pattern there.

At the end of the ritual flowers were left in the water.

A visit to the well in recent times shows that the daisy tradition may not be lost.

It is at this time of year that I visit St Lugna’s Well, Co. Offaly, hidden besides the Slieve Bloom mountains. 

The well was restored 1995 but little is known of the saint.

Few find their way here any longer but some of us still visit at Lughnasa to honour the water.

And as the wild flowers begin to pass away and the fruits appear I also give offerings to the 

local river as “a last salute to summer.” 

First harvest - bringing home the turf.

We are approaching Lúnasa, the month when wild fruits and crops are gathered, yet already tractors pass by the door laden with a different sort of yield from the land.

 The turf crop © Jane Brideson

For me the first harvest of the year begins when the turf is brought home from the bog.

 The local bog with turf  'footed' to dry © Jane Brideson. 

The dry, black crop will provide fuel for a household throughout the winter months. 

A visit to the bog is a visit to a strange land, another world.
A place of deep waters, black earth and big skies. Alone there, surrounded by deep silence broken
by the call of birds and whispering wind, you can feel the age of the land and see time written in
the turf banks.

Turf bank with dark waters reflecting the sky © Jane Brideson.

Turf has been cut and used as fuel for centuries and the early inhabitants of Ireland also 

sojourned there. To our ancient ancestors the unique atmosphere and dark, still waters appear to 

have been associated with gateways to the Otherworld.  

Discoveries of objects made from precious metal, pottery and stoneware deposited in bogs may represent offerings made to the gods across the ages.

 Coggalbeg bog hoard from the early Bronze Age © 100objests.ie 

 To read the full story behind this find click HERE

These areas are still important for the people of rural Ireland, many of whom spend long hours saving turf.
On my local bog the turf is now cut by machine, rather than by hand but the process is still labour intensive, requiring good weather and the help of neighbours. 

Types of slane © connemaranews.org  

In some areas turf is still harvested using traditional methods. 

The slane is used to cut the turf into long sods, which are then spread out to dry.

Turf and golden hoards are not the only treasures to be found. 
My visit, on a fine summers' day, saw the bog coloured by heather, bog cotton and wild flowers.
The unique flora here once provided communities with herbal remedies and dubh-poill,  hole black,
a black dye used for clothing.

Turf was also understood to bring good health at calving when it was rubbed three times under the belly of a cow to protect her and her newborn calf from troubles.

Wild flowers, bog cotton & heather © Jane Brideson.

The bogs' association with the Otherworld meant that it was viewed as a source of protection against the attentions of the Good People and it was believed that scattering the ashes from a turf fire on the doorstep could prevent an unattended child from being taken by the fairies. 

Brighid's Cross made from turf © Jane Brideson.

Moulded turf is still used as protection in the form of a Brighid's Cross hung by the front door. 

Returning home from this other world visit I called in on neighbours for a chat and was given tea
and home made apple pie, then sent on my way again with gifts.

Gifts © Jane Brideson.

Freshly laid eggs & the result of last years harvest - apple jelly.

Lying in the grass was yet another gift...

Turf  by the roadside © Jane Brideson.

two sods of turf  by the side of the road which later went on the fire in the studio to fill the end
of the garden with its' distinctive scent.

 Burning turf © Jane Brideson.

Watch Jim's video on Irish TV by clicking the link below to hear his reminiscences of cutting 

and saving turf in the traditional way:

IRISH TV LINK

Midsummer fires across the land.

As the Midsummer sun bathes the land, Áine's heat brings a mantle of green to the countryside. Walking along the dusty lane the scent of honeysuckle, wild rose and sweet pea wafts from the hedgerows.

© Jane Brideson
Meadowsweet, which folklore explains was given its' scent by the goddess Áine, will soon add to this heady perfume.

A haze lies across the distant mountains and the field margins glow with ox-eye daisies and celandine.

© Jane Brideson

A languor seems to permeate the countryside and the song of the river is almost silent.

In contrast to the brightness of the day, the fairy mounds nearby are shadowed in the deepest green
as the Good People await Midsummer. 

© Jane Brideson

Then, in the twilight, from each province of Ireland it is believed, they will stream towards Áine's
home on Knockainey, Cnoc Áine, each carrying a lighted torch, a wisp or cliar, to honour the goddess.

PIC ©themodernantiquarian.com

Visit the homeplace of Áine at Voices from the Dawn

The goddess Áine herself has been seen leading the procession upon her hill and whilst the Otherworldly ones carry their torches human residents traditionally lit bonfires on St. John's Eve.

All across Ireland communal fires would be lit by local people with the high point of summer celebrated by music, song and jumping the bonfire.
Women leapt the flames to procure a good marriage and those who were pregnant, did so to ensure an easy delivery. As couples jumped together the outcome of their relationship could be foretold from the flickering of the flames.
The ashes from these bonfires were later scattered on the crops to ensure a bountiful harvest.

Small family fires were lit to protect the household and in many areas it was customary to bring back
an ember or charred wood from the communal fire and put it on the hearth.
Ashes were also kept for luck, as a cure for various ailments or to bring a peaceful death to the elderly.

Fire on the hearth © Jane Brideson

As the light fades into twilight here our small fire will be lit in the garden to honour Áine,
whose brightness and radiance ripens the crops and blesses the harvest.

Midsummer fire at home © Jane Brideson.

'Midsummer -Áine agus Grian' by Gaol Naofa  

Travelling to the Otherworld

Colm and painting

Yesterday we visited Colm and his family to deliver the painting and our journey took us through Autumn countryside, past harvested fields watched over by crows, through a landscape of valleys
and blue green mountains.

Listening to Colm's music I am often transported away from my mundane world to to a timeless place alive with ancient magic and it was this journey that I hoped to capture in my painting, along with the rich Irish musical tradition relating to the Otherworld.
The oral folklore of Ireland contains many tales of musical gifts and tunes given to mortal fiddle players by the Sí, the fairy folk.
Examples include Michael and Jim Coleman of Sligo, John Mhóisaí Mac Fhionnlaoich,
Junior Crehan of Clare and Néillidh Boyle who was 'taken' and learned to play fairy music through
his contact with the Otherworld.

Occasionally the instrument itself is enchanted and elsewhere songs convey hidden lore relating to the good folk.
This contact between people and the Sí often occurs at special places such as a Fairy Fort, a mound which contains an entrance to the Otherworld,

Detail of Fairy Fort from Colm's painting

or near a Lone Bush, usually a whitethorn, which is understood to be a meeting place for the Sí.

Detail of Lone Bush from Colm's painting

Supernatural animals also abound in folklore especially the hare which was thought to travel between the worlds and was believed to be the Cailleach herself in animal form.
Appropriately for this time of year there are many harvest customs which relate to the Irish hare
and in the north of the island the last sheaf  to be cut was often named the "hare".

Detail of Hare from Colm's painting

And as Colm explains on his CD:

"The phrase "The Hare's Corner" comes from the ancient Irish Custom of at harvest time leaving a corner of a field uncut as a refuge for the Hare to escape to.
...
I first heard my father Liam, mention the phrase in a conversation we had about the famous writer
and Irish language activist Máirtín Ó Cadhain (O'Kyne).
Ó Cadhain identified the 'Gaeltachtaí' or 'Irish speaking regions' as being like the Hare's Corner of
the Island of Ireland- that had but a temporary reprieve from the reaper's blade.
I was captivated by the metaphor of the "Hare's Corner"...
It represents for me the wild and mysterious source of the many rivers of music and imagination.
The music here on this record are the strange gifts I returned with from my many walks in the long grass!"

Further information can be found in this wonderful book which includes two CD's -

"The Otherworld - Music & Song from Irish Tradition." Edited by Ríonach uí Ógáin and
Tom Sherlock found here and or here

Another piece of Colm's magic from The Hare's Corner

and his website