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Rose of Tralee International Festival — July 30, Guinness Jazz Festival Cork — July 30, Although she is small her family is great. Stand up young laddie and give us a treat. Up with the kettle and down with the pan. Give us some money and let us be gone. Look in the purse,There may be a copper there. If persons refused to give money to the wren boys, twenty or thirty years ago, all they had to do was to say that they would bury a feather of the wren convenient to their house and they would immediately give money rather than run the risk of having bad luck for a number of years.

Long ago the wren boys went on foot from house to house and as they could not cover a great deal of ground the takings were generally small.

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Sometime they trampled through rain and snow from morning till night and had only one shilling or one and sixpence for their trouble. Nowadays the wren boys travel on bicycles. Grown up men come to the village also from the adjoining towns, and they are so well disguised that they are rarely recognized.

They usually have a few melodeons in the party, and dance while a few go around to the houses for money. The whole party often enter the house, and dance among themselves or with the women-folk of the house — if they enter into the spirit of the festival. There is not any particular old song sung at this time — just any song they can all sing together.

The custom of children dressing and going around gathering money is dying out of late. Image: The Photographic Collection, H Fairies 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.

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They may sometimes appear smaller than us, but certainly not minuscule like the tinkerbell-esque creatures people expect. 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.

To start I will look at the naming conventions. Known in Irish by many names and circumlocutions, they are not usually named directly for fear of insulting or invoking them. 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. 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. 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. 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. 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.


I will cover the origin stories below. As I mentioned above, may people find it hard to believe that they are not harmless.

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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. 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 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. 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.

These were seen as living in the otherworld, parallel to our own, but concealed from view. 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.

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. When we think of healing today, the knee jerk response is to think of doctors, hospitals and prescribed medications, made up of all manner of chemicals that come with a long list of adverse side effects. Ireland has a vast corpus of medical manuscripts that survive from the middle ages showing its rich history of learning and medicine, but we are lacking in accounts of the everyday person who practiced healing.

There are however, many comparable accounts found in the UK from the middle ages onwards. We see comparable elements, for example, in the use of magical charms as a form of healing, a practice we know was popular in Ireland up until relatively recently and many of which are found in the schools collection. This also could be applied to Ireland. This association with formal learning betrays the centuries of knowledge amassed by these practitioners of native healing, a tradition passed orally through the ages.

When looking at cures in the schools collection hereafter NFSC we see a range of treatments, as is usually the case, ranging from medicinal to magical. In terms of plant based cures for TB, the Mullein plant, scientific name Verbascum , pops up on numerous occasions. The efficacy of this in treating TB is no doubt due to its use as an expectorant and its mucolytic qualities.

It is often used to treat respiratory ailments and has antimicrobial and immunomodulatory qualities ibid,8. In terms of the NFSC we find a number of ways that it was used. I am unsure of the plant in question and there is no instruction on the preparation of the cure. Other forms of plant based medicine mentioned in the schools collection include cures involving the use of garlic. The account goes into much greater detail than many others and displays some real knowledge in terms of healing.

The use of garlic in this case is most likely due to its anti-microbial, antibiotic, expectorant and immune boosting properties Kellet, Milk does feature in many of the cures, with varying ingredients being boiled in it. Many of the cures however are not simply cure-alls and must be taken at a certain time in the progression of the disease to be effective. We are told that boiling a dandelion leaf in milk was a cure but if it was not drunk before a certain point that it was not effective as a cure NFSC, VOL.

Unfortunately we are not told what stage this is to be drank at, but we could surmise that it is in the early stages of the disease. This particular type of magic can be found in many cultures but is found in abundance in the Irish folkloric record. An ornamented archway, it has triangles and heads within a large triangle.

A carved face. Carved faces on the walls and pillers. Small archways with carved heads.

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