Lughnasadh (sometimes Written Lughnasa Or Lúnasa) Is A Festival Originating From Ireland That Celebrates

Waulking Songs and the Loireag | Scottish Folklore

A waulking song is a traditional song that was sung for a group to keep in sync while rhythmically beating newly-woven fabric on a surface. This motion shrinks the fibers of the fabric, which makes it better at repelling water.

“There would often be 24 of them at one table, singing songs for four to five hours at a time, during which 300-400 yards of cloth would be waulked.” Audio Recording Transcript: “WAULKING THE CLOTH, ” Track ID: 65191, Date: 1961. Source: tobarandualchais.co.uk

This could be done sitting around a table and moving the fabric with your hands, but in some places the fabric was waulked using feet.

As they sing, they both beat and move the fabric a clockwise direction.

Related to this practice is a water fairy called Loireag(lorryack). She was a rather mischievous fairy that is often described as having an obsession with tradition.

“The ‘loireag’ presided over the warping, weaving, waulking, and washing of the web, and if the women omitted any of the traditional usages and ceremonies of these occasions she resented their neglect in various ways.” Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

Not only did she make sure things were done in the right order, but she also disliked people singing out of tune, and hated hearing the same waulking song twice.

” If a song were sung twice at the waulking, the ‘loireag’ would come and render the web as thin as before, and all the work of the women of no avail. They had to begin anew and waulk the web over again, taking special care not to repeat the offence. “ Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

The loireag had such a great love of milk that people would leave out offerings of it for her. If this was forgotten, she would take matters into her own hands by enchanting the milking animals to be as still as a statue while she drank her fill.

In one story where this occurred, a girl in Benmore discovered a loireag sucking a cow. The girl tried to drive the fairy away, but nothing worked so she went to fetch her father. It turns out her father was a Carle. Carle can be a derogatory term for a commoner man, but it can also be an alternative name for the "Bodach," which they may be intending in this case.

“The little Carle leapt out at the door in sparks of red fire, swearing at the impudent ‘loireag,’ and at the cow. He threw a boulder at the ‘loireag,’ wishing to kill her, but struck the cow instead and nearly killed her!” Carmina Gadelica, Volume 2, by Alexander Carmicheal, [1900]

He then grabbed the very point of one of the cows horns in the name of “Columba the kindly,” who was “the best leech of man and beast in Alban in his day.” With those words, the cow broke from the enchantment and leapt away. At the same time, the loireag took off running while singing back insults.

“Little carle of Corrie-foot, Little carle of the short coat, Little carle of the foot of the Pass Much I praise your aim.” Highland Mythology by Watson, E. C. (1908)

WAULKINGS SONG EXAMPLES:

(link) In this waulking song a man mourns the fact that another is courting his beloved while he sails the seven seas.

(link) This is a short fragment from a waulking song with a love theme.

(link) The composer describes going through the strath and seeing a herd of hinds. A man was driving them down the hill. He had a bow and arrow and a gun.

(link) This is a waulking song of the type found at the start of a waulking. The chorus refers directly to waulking the tweed, which is unusual in waulking songs.

(link) In this waulking song a sailor tells of his feelings, as the girl he loves is unfaithful. He expresses the hope that his beloved will not take the tailor, the shoemaker, the shepherd or the herdsman.

(link) In this waulking song, the composer lists by their occupation the men who are unsuitable, and then gives details of the one she would accept.

(link) In this waulking song, a woman longs for the man she loves, but his family disapprove of the relationship.

Healing Wells and Fairy Trees

Healing wells, which are springs or small pools of water thought to be magical, have a long history of tradition that dates back to pagan times.

“In pagan times, wells and springs were believed to be inhabited by a spirit or divinity, who caused the waters to have healing properties to those who drank of them or bathed in them, at the same time propitiating the divinity with an offering.” “The misty isle of Skye : Its scenery, It’s people, Its story” by Eneas Mackay, Stirling, (1927)

I am going to try to cover the basics of them as quick as possible, so please bear with me if I skip bits as I try to keep this post a reasonable length. If I miss a fact you love, please share it for everyone to read.

“Wherever there was a spring, there was life; where-ever there was life, there was a spirit; and each river and loch, each burn and tarn, each bubbling spring had its own deity. In some instances, this primitive guardian deity is found in animal form. Martin mentions a well at Kilbride, in Skye, with only one trout in it. ‘The natives are very tender of it,’ he says, ‘and though they may catch it in their wooden pails, they are careful to prevent it from being destroyed.’ In the well at Kilmore, in Lome, there used to be two fishes that were revered by the folk as lasg sianta, holy fishes.” The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

It could be gathered that each holy well in Scotland once had a known spirit or fairy living there, but even the water itself was said to hold power. Jumping over running water was said to be protection from some unseelie fairies, and streams were often were the sites of important events.

“A bargain made over running water was indissoluble. It is the old calling of water as a witness. Lovers who desired to plight their vows with peculiar solemnity repaired to a burn, stood on opposite banks, dipped their fingers into the water, clasped hands across the stream, and so exchanged their vows. It was thus that Burns plighted his troth with Highland Mary.” The Silver Bough: Volume 1  by F. Marian McNeill (1957-1968)

Today, most the wells now go by the name of a Saint. As well as that, while they were mostly referred to as healing wells in the past, their function now is often described as “wishing wells.” There are exceptions to this, though, such as the Fairy Well in one of the islands of the Shetland that was said to often be visited by fairies who would occasionally switch it from water into wine,get drunk, and cause mischief.

As well as that, the trees or bushes which once held the offerings — most commonly a rag from your own clothes — are now sometimes known as wishing trees or fairy trees.

“When trees beside wells had rags hung on them as offerings, they would naturally be reverenced, as the living altars for the reception of the gifts.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

(Tony Atkin / Strips of Cloth on the Cloutie Tree / CC BY-SA 2.0)

However, other wells had other traditions as well. There might not be a tree or bush at all, and could instead be a stone to place offerings on. Even the types of traditional offerings can change drastically.

“The Cheese Well, on Minchmoor, in Peeblesshire, was so called from the pieces of cheese thrown into it by passers-by as offerings to the fairies.” Folklore of Scottish Lochs and Springs by James M. Mackinlay (1893)

Historically, if possible, you would try to visit a well on a quarter day before the sun was up. Then, there would be a strict set of customs. Some common themes include

Walking three times around the well.

Silvering the water (throwing in a silver coin).

Thinking of your wish while drinking from the well.

Dipping your offering in the water.

Placing your offering at the designated place.

Leave before the sun comes up.

I would not recommend drinking out of a well today, as some have signs saying the water is no longer safe. Instead, there are fairy trees or clootie trees that still have the tradition of leaving a strip of cloth, but do not have a well attached to them. The most popular of these is likely the Doon Hill and Fairy Knowe.

NOTE

If you do visit one of these sites:

For Clootie Wells: Do not bring modern synthetic fabric, since it is hard on wildlife and can kill the trees over time. There are also regular cleanups at many sites dedicated to removing such harmful fabrics. Instead, bring a biodegradable fabric. Instead, bring biodegradable fabrics, such as 100% wool or cotton.

Coin Trees: Do not hammer hammer coins into trees. The original “wishing” tree on Isle Maree died from this, so people have moved on to other trees unrelated to the tradition. It might seem harmless, but the bark is the trees immune system, that people are hammering open. As well as that, most people us copper coins, which cause copper poisoning to the tree.

Coin Wells: Some wells do ask for a coin offering, but specifically a silver coin. Copper coins can cause copper poisoning to the fish.

Finally, please research the history of the area. Not all the healing wells ask for the same offerings, and yet many people ignore that; for example, tying offerings to random trees at a well that only has the traditions of coins. As I have said above, a well even has the tradition of cheese offerings, so not all wells are the same.

Despite this, some people have started leaving plastic toys, shoes, and more. If it’s not biodegradable, its not respecting the tradition, and can kill the site.

September will be full of happiness

September will be full of blessings

September will be full of growth

September will be full of surprises

September will be full of positivity

September will be full of love

September will be full of kindness

KITCHEN WITCHERY

HAPPINESS - Chamomile, Lemon Balm, St Johns Wort, Oregano

MONEY- Spearmint, Basil, Cinnamon, Ginger

SUCCESS - Bay Laurel, Lemon balm, Lovage

BANISHING - Chilli Pepper, Mandrake, Frankincense, Mugwort, Rosemary

WISDOM - Thyme, Cinnamon

LOVE - Jasmine, Rose, Meadowsweet, Coriander, Basil, Marjoram

FERTILITY - Myrtle, Geranium, Mandrake, Mistletoe, Clary Sage, Fennel

HEALING - Calendula, Allspice, Elderberry, Ginger, Eucalyptus, Lavender

PROTECTION - Angelica, Lavender, Aloe Vera, Agrimony, Star Anise, Salt

PSYCHIC POWER - Frankincense, Yarrow, Bay Laurel, Mugwort

PURIFYING - Rosemary, Juniper, Sweetgrass

Historical Hogmanay (Scottish New Year)

Hogmanay is the name for the Scottish New Year Eve, and was once thought to be a time when the veil was thin, allowing all sorts of creatures from the Otherworld into ours. Some theorize that this supernatural aspect is even where the name came from.

 “We know that on this night it was considered necessary to propitiate the dwellers in fairy-land, who, with the Phynnodderees, Witches, and Spirits of all kinds, were abroad and especially powerful. We may, therefore, perhaps translate Hog-man-aye into Hanga-man-ey–“mound-men (for) ever,” the Fairies being considered as dwellers in the hows (or tumuli, or green mounds)…-“ The Folk-Lore of the Isle of Man by A. W. Moore[1891]

The pagan roots of the festival were once clear, and some locations held onto those traditions longer than others. For example, the Isle of Man once had a person puppet a horses head made of wood that was called White Mare.

“He went round the table snapping the horse’s mouth at the guests who finally chased him from the room, after much rough play.” The Folk-Lore of the Isle of Man by A. W. Moore[1891]

Similarly, some places in Scotland had a person in a cows hide who would be chased around the house by people with sticks.

“Each then pulled off a piece of the hide, and burnt it for the purpose of driving away disease.” The Folk-Lore of the Isle of Man by A. W. Moore[1891]

Many of the traditions have died out, while others might still seem familiar.

Fires

For some on the last day of the year, the fire was to be smothered and made smooth. First thing in the morning, you would look for prints in the ash.

“The first thing on New Year’s morning was to examine if there was in the ashes any mark like the shape of a human foot with the toes pointing towards the door. If there was such a mark, one was to be removed from the family before the year was run. Some climbed to the roof of the house and looked down the “lum” for the dreaded mark.” Notes on Folk-Lore of the North-East of Scotland by Walter Gregor, M.A. (1881)

For others, the fire was not allowed to go out all night.

"It was a practice not to be neglected to keep the fire alive in the house all night. No one was to come near it but a friend, and, as an additional security against its going out, candles were kept burning. Hence, the other name given to the night, Oidhche Choinnle, i.e. candle night." Witchcraft & Second Sight in the Highlands & Islands of Scotland by John Gregorson Campbell (1902)

If the fire did go out, you would be on your own. It was considered unlucky to give out fire on the first day of the year, so your neighbors would be unlikely to assist.

“It gave the means to witches and evilly-disposed people to do irreparable mischief to the cattle and their produce. The dying out of the fire was, therefore, a serious inconvenience in days when lucifer matches were unknown.” Witchcraft & Second Sight in the Highlands & Islands of Scotland by John Gregorson Campbell (1902)

Juniper Saining

“On New Year’s day the Highlanders burned juniper before their cattle.” Old Scottish Customs, Local and General by Ellen Emma Guthrie 1885

Saining is a set of practices to cleanse or ward off evil, and juniper smoke is one example of it. Saining could be done at any time of year, but it was though to be stronger during times when the veil was thin.

Every room was cleansed with the smoke, and so were humans and cattle.

“Stewart in his “Popular Superstitions of the Highlands of Scotland” tells how on the last night of the year the Strathdown Highlanders used to bring home great loads of juniper, which on New Year’s Day was kindled in the different rooms, all apertures being closed so that the smoke might produce a thorough fumigation. Not only human beings had to stand this, but horses and other animals were treated in the same way to preserve them from harm throughout the year. Moreover, first thing on New Year’s morning, everybody, while still in bed, was asperged with a large brush.” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

Mumming

Mumming or guising is something people tend to associate with Halloween (trick-or-treating), but it also happened on Christmas and Hogmanay. Mummers (commonly poor folk) would entertain in exchange for food and drink.

Here is an example of just one rhyme:

“Get up, goodwife, and shake your feathers, And dinna think that we are beggars; For we are bairns come out to play, Get up and gie’s our hogmanay!” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

Drinking

This is something people will recognize; drinking. People would get together with food and drinks (typically het pint).

“On the approach of twelve o’clock, a hot pint was prepared—that is, a kettle or flagon full of warm, spiced, and sweetened ale, with an infusion of spirits. When the clock had struck the knell of the departed year, each member of the family drank of this mixture ‘A good health and a happy New Year and many of them’ to all the rest, with a general hand-shaking.” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

When midnight hit, you would share with neighbors.

"Even the poorest in Scotland exchange sips of hot spiced ale, and make offerings of cakes, buns, and shortbread to their neighbours when ushering in the New Year on the stroke of midnight." Manners, Customs, and Observances: Their Origin and Significance by Leopold Wagner[1894]

First Footing

Who was first to enter your home on the new year could alter your luck for the year.

“The first-footers are off and away, flying in every direction through the city, singing, cheering, and shaking hands with all and sundry.” Christmas in Ritual and Tradition, by Clement A. Miles, [1912]

For many places, you would hope it to be a dark-haired man.

Hey Mate, got tips for Brigid Worship that doesn't involve American/English/Wiccan stuff? I'm an Irish ex-Catholic who's trying to worship the Tuatha Dé Danann (I'm mainly focusing on Brigid because I loved her Saint equivalent growing up), but a lot of my research keeps showing me English/American Neogpagan and Wiccan Shite. Any advice?

hey mate! i’ll link some resources for you to peruse, hopefully they help. mix up of gaelic-centric and celtic-centric pagan resources

Gaol Naofa (a website discussing Gaelic polytheism)

Tairis (another website discussing Gaelic polytheism)

An Introduction to the Tuatha  Dé Danann (video)

Na hÉireanneach

A Smaller Social History of Ancient Ireland

Pagan Portals - Gods and Goddesses of Ireland: A Guide to Irish Deities

Gods and Fighting Men: The Story of the Tuatha De Danann and of the Fianna of Ireland (not sure where to link, this was lent to me! fer sure you can find it though)

The Cailleach in Irish Megalithic Traditions

Druids, Deer, and Words of Power: Coming to Terms with Evil in Medieval Ireland

The Book of Celtic Magic: Transformative Teachings from the Cauldron of Awen by Kristoffer Hughes

The Religion of Ancient Celts 

Legendary Fictions of the Irish Celts

Brigid of the Celts

An Introduction to Celtic Reconstructionist Paganism

The Tain (amazon bleugh)

Irish Imbolc Customs

Scottish Deities: Brighde

Brighid, Goddess and Saint

Tending Brighid’s Flame (amazon bleugh)

How to Make a Brighid Cross from Rushes

to keep in mind while reading: Cailleach is not a member of the Tuatha Dé, and her lore supersedes theirs by a long shot. The Cailleach - Brighid dichotomy is specifically a Scottish folkloric tradition and does not appear in Irish folkloric tradition.

as far as personal experience, i don’t know much about brighid. never formed a bond with her, honestly, and she’s never shown interest in me in return. but i still celebrate her feast and do a lot of basic worship of her that day.

my main tip for you would be that, well... it’ll seem harsh, but coming from a fellow irish person, the tuatha de danann are nothing like the catholic god. they don’t love you unconditionally, and they aren’t omnipresent or all knowing. wise and powerful, fer sure, but your relationship with them will be completely different and unfamiliar at first. 

the irish deities were originally venerated ancestors. they became divine as the legends of them spread. the tuatha de danann are more like if an EXTREMELY powerful and respected war general was your landlord. offerings are less about connection and more about payin’ your rent! 

at the bare bones basics: there was an agreement between humans and them that they’d retreat from the war that was resulting in the near-extinction of both their peoples, IF the human invaders would leave part of their harvest goods for them on the mounds and edges of forests and windowsills on certain fests and holidays. with that deal struck, the tuatha de danann retreated underground beneath the faery mounds and very soil we stand on.

so keep in mind: the gods do not love you until you build that relationship. they’re not your parent, they’re not a friend. they are wiser, stronger, and more powerful than you in every way. holy fear should be part of it at first when it comes to irish deities. obviously you can still form a close bond, even worship them or become a close communicator! but you have to earn that first. 

If you haven’t given an offering to your deities/spirits/ancestors/etc in a while because you feel icky mentally or physically, here are some quick and easy options:

- water (drinkable, preferably)

- make a playlist of at least 3 songs (you can add more later if you’d like)

- talk to them, just say hi, tell them what’s going on in your life

- if you’re physically able, dance or exercise a bit!!

- read or re-read stories about them if they’re a deity

- recall fond memories you’ve had together, tell them why these memories are fond

- Buy or pick a flower/plant, put it on your offering space

- buy a lil pastry and offer it to them

The…Other Children of Lir

Lost princes || A family dynasty || Judgment 

Continuing my (very very slooow and overly specific) journey through Irish tradition, I wanted to talk about some of the more mysterious personages.  Tw for two (brief) mentions of assault/dubious consent, without detail. Manannan mac Lir is probably one of the better known figures (which is why he’s the jumping off point for so much of my writing) alongside his foster son Lugh and his pupil Aengus - but he’s also given an extensive family of children, including Mongan, Eachdond Mor, and Gaidiar. None are quite as well-known or have stories so well-preserved (apart from possibly Niamh of the Golden Hair) but what we do know about them is interesting. Niamh could probably do with her own post so I’ll respectfully leave her out of this one. Aine is also given as Manannan’s daughter in certain sources but I couldn’t verify this and she would also need her own feature.

Mongan is interesting in that in most stories of his birth he’s half human, half tuatha de - if such a division can be considered clear cut. In The Voyage of Bran, Manannan stops Bran (another appearance of Lough Foyle) at sea to tell him that he’s going to concieve a son who’ll be a great hero. Stories vary but generally, Mongan’s father Fiachna (meaning crow) is fighting in Scotland. He’s losing, until Manannan shows up and says he’ll help, for a price. Fiachna makes the old mistake - “I’ll give anything” - and Manannan asks for his wife. In other (nicer) versions, Fiachna’s wife is well aware and the all three people involved consent. Mongan is raised in the Otherworld until his late teens, when he returns to start his job as King. Interestingly, he doesn’t seem that interested in ruling and spends his time drinking wine and playing games. He has to be prompted into making decisions by his father, and even then he retains a sense of ennui and longing to return to the Otherworld. He shapeshifts into children, a washerwoman, a priest - he has as many faces and is as fluid as you’d expect.

Eachdond Mor, Mongan’s older brother, is pictured sitting as Manannan’s left hand, accompanied by his ally Abartach, a trickster who shares a name with a character from the story of the Gilla Decair and a “wizard”/sidhe lord/creature from Garvagh in Ulster, and may be connected with Midir.

Gaidiar is Eachdond’s brother, and commits “adultery” with Becuma, a “woman of the sidhe” (in some tellings he assaults her, in others it is consensual) while they are both in prior relationships, for which she is expelled from Tir na Nog beginning a saga involving a king falling in love with her and accidentally cursing Ireland. Becuma, as the woman, is treated as solely responsible while Gaidiar - and the king - seemingly avoid repercussions. 

Both brothers in their very brief appearances are portrayed as powerful lords or kings in their own right, rubbing shoulders with Aengus, the Dagda, Finbhara and Bodb Derg. 

((I’ll probably come back and edit this since I know there’s a story I’m forgetting, but I’m too tired to remember it properly now, but hopefully somebody finds it interesting!))