Introduction

Bridia Valley is one of several mountain glens hidden in the quiet corners of the McGillicuddy Reeks, South Kerry. The people here are hill farmers, mostly raising blackface sheep. Revenue fell when prices for sheep wool collapsed some years ago. The valley is served by two small shops and a pub, some miles away. Over the years the local population has seriously diminished. Most of the young folk are getting a secondary education in nearby Killorglin. Afterwards they are moving on to further education and then working elsewhere. They are not returning to the hills.

English is the spoken language in Bridia but with a huge contribution from remaining Irish language remnants. The area remains culturally rich, with traditions, folklore and language remaining. Unfortunately, no anthropologist, historian or folklorist has ever gathered material here.

The seanfhocail presented here were collected by a local doctor, who attended to some of the inhabitants of Bridia valley. You may recognise some sayings; others are older and possibly unique to the area.

MH. 04/04/2026.

 

The seanfhocail of John Clifford, which came originally from Bridia Valley in Glencar County Kerry,

John Clifford (1911-2004) gave me these seanfhocail in the later years of his life. He received them in his youth from his grandmother Peggy O’Sullivan, whose people came from Bridia valley in Glencar. He used to say that the first seanfhocail “Is mairg a bhíonn shíos i gcéad lá, tagann gach mhaith le cháirde” was the most important one. The old people of Bridia recited this seanfhocail when they heard news of a tragedy. The depth of wisdom of these people is evident in that no matter what the calamity, they realized that ‘every good comes in time’. The seanfhocail are written exactly as John gave them to me.

Pat Gallagher, Killorglin, July 2013.

Seanfhocail na mBraighde – Bridia Valley, Glencar.

-Is mairg a bhíonn shíos i gcéad lá, tagann gach mhaith le cháirde.

Alas for the person who falls the first day, (but) every good comes in time.

-Cé bhíonn téigeann as nua nach dteigeann as, ní theigeann fear na h-easrachán as. (pr. “high” rachán).

Whoever does or doesn’t come out of it, the interfering man won’t come out of it.

-Ni h-éirigheann a dá dtráigh leis na gobadán

The gobadán (sandpiper) can’t have both sides of the strand.

-Ní leigheas ar an gcathú acht é do smachtú le foighne.

There is no cure for fighting but to control it with patience.

 

-Is minic a chuir fear na cruadhtain fear na boútha amach (I gcondhaí)

It is often that the person who was hard up, put out the man of the ashes (of the house).

–Casadh na daoine le cheile ach ní casadh na cnoic ná na sleibhte

People meet each other but not the hills and the mountains.

-Is mó í thar lear a thoir do thíar

(Too far) east is west.

-Ni mór duit an síolta ná h-arthrú ós, ní feidir leat na gaoithe a h-iompaighí (present iompaí).

When you cannot change the wind, you must change the sails.

Is mairg a bhíonn a naoín a naoithce (pr. nantha) tagainn an grían ina dhiaidh gach farrainge.

Alas for the person who is down, the sun always comes after the rain.

-Sé an t-ádha is mó a teacht gur tubaiste (pr. tubáiste), cumraoíocht le féine linn.

The greatest luck comes in the shape of misfortune to all of us.

 -Ní raibh dá eagla ar aoine riamh

There were never two fears in anyone at the same time.

 -An té a goidfeadh a phoinn grein sé ar an rud níos mó.

He who will steal a pin will steal a greater thing.

 –Tuigeann fear léann leath-fhocail

An educated man will understand half a word

 –Budhtair teisghanaigh is búatha- beathna

Life is what you make of it.

 –Is deise é a feasa, gur a bhé liomsa is fearr leat?

It’s nice to be wise, would you like to be me?

Mar a scúbhamíd go léir ós ár dhorais amach, beadh an sráid a granaithe (glanaithe?) again.

If we all swept before our own doors, we would have a clean street.

Bíodh an ciall go léir againn i ndiadh an t-aonach

We’re very wise the day after the fair.

Ní fear agut slídge do dtrúagha air, ná do shoic ar an gcúlainn.

It didn’t matter if you had the sock (blade of the plough) on your shoulder provided the ploughing was done.

An fear broistighéach do fúar sé báis agus do cuireadh é an fear leisgiúíl

The hurried man died and the lazy man buried him.

Eist (pr. est) le fúam na h-abhainn and geóbhair breach.

Listen to the sound of the river and you’ll get a trout.

An té a raghaid a barraithibh, bíon sé go bróinacht fé ndeire.

He who goes borrowing, goes sorrowing.

An rud nua nác fhios agut ní bhiodh an triobolóid agut sa féin (Pr. an rud, núná® fhios agut…)

What you don’t know won’t trouble you.

Is fearr agut a rugadh tú leis an t-ádh ná an saibhreas i bhfaid.

Better to be born lucky than rich.

Tógad an domhain go bhfuiriste agus tagainnse ann go moill (pr. mall).

Take the world easy and the world will take you easy.

Báis a laoghtha (pr. liatha) a deir aca Día (aca= in the name of).

The Lord is the safeguard in death.

Scéal a h-airig an scéal (arís), sceál fein scéal gach aoinne.

A story tells a story, a person’s story is everyone’s story (or everybody with their story).

Ná bhriseadh nuá ná deineadh an react lón.

Don’t break law and don’t make law.

Gor an bé a bhreith ar na gcómharsion leat, sé mar agut féin.

It by yourself you judge your neighbours.

Sé an leanbh dóite á im eagla a gcomhair na theine.

A burnt child fears the fire.

Is fearr agut a bheit cinnte na níos ar go bhróin.

It’s better to be sure than sorry.

Is bog agam bláthach nuair a bhíonn mo bholg lán de.

I have no meas in buttemilk when my stomach is full of it.

Moll an óige and tiocfaidh said.

Praise the youth and they will succeed.

Sé an díabhail a fhios agut níos fearr ar an peaca díabhail.

The devil you know is better than the devil you don’t.

Is feidir leat an capaill a thógaint go dtí an lacáin-bhrúach ach ní feidir leat a cuireich é ar deoch –ól.

You can bring a horse to water, but you can’t make him drink.

Ní cuireann ceann críonna ar gcúlainn óige.

You can’t put an old head on young shoulders.

Foil orm a deir an droich gnó.

The bad work will tell you come back again.

An éantha le cleithe céanna, a cruinniú le céile

Birds of a feather flock together.

 

 

 

Seán na Gealaí

Halloween is the direct descendent of Samhain. It was the night when the gap between this world and the spirit world narrowed.  Known as Oiche Shamhna or ‘spirit night’, the souls of the dead were expected to return to the family home. The Church introduced the Feast of All Saints (Nov1) and the Feast of All Souls (Nov 2nd) to counter Samhain. Evil spirits were also thought to be abroad and people avoided travelling alone on this night.

   “Deireann na daoine go mbíonn sidheogaí amuigh oidhche Shamhna”, Schools’ Collection (NFCS 249).

Origins of Samhain

Contender 1- Tulsk, County Roscommon

Oweynagat Cave, Uaimh na gCat, meaning the ‘Cave of the Cats’ in Rath Croaghan. The Book of Leinster names it as dorus iffrin na Hérend – Ireland’s Gateway to Hell. Demons and all kinds of creatures emerge from here on Oiche Shamhna.

 Echtra Nerai (the Adventures of Nera) is first mentioned in the 10th century Cath Maige Mucrama story,  happening at Samhain.

Oweynagat Cave is also said to be the home of the Morrigan. She is portrayed as a goddess of battle and war, with the power to transform into crows or ravens. Her dreaded cry was frequently heard over battlefields.

Echtra Nerai, the Adventures of Nera

An Irish text taken from the Ulster Cycle, dating to the tenth century entitled ‘Nera and the Dead Man’, tells of the warrior Nera who accepts a dare during a dark and stormy Samhain night to tie a withy around the ankle of a hanging dead man. As he does so, the corpse suddenly comes to life and asks Nera to carry him on his back. Nera complies. After some adventures Nera gets the dead man back to his tree. All of this takes place at Samhain at Rath Croaghan/Cruachan, hence its association with Halloween.

Contender 2 – Tlachtga, Meath

The original Tlachtga was a druidess of considerable power and importance, the daughter of Mug Ruith who lived on Valentia Island in Kerry. He is said to have lived through the reign of nineteen kings, with his lifespan stretching back to the time of Christ on earth. Tlachtga and her father could travel the world on the Rath, a fabulous spinning wheel of fire that easily transported them. Mug Ruith sought out knowledge and learning like few before him and it was in this manner that he and Tlachtga travelled to study under Simon Magus (Simon the Sorcerer), who is mentioned in the Bible.

Simon Magus and Mug Ruith sent Tlachtga out into the world to gather as much knowledge as she could find. Upon her return they realized that her knowledge far surpassed their own!
They were outraged and such was their jealousy that they set the three sons of Simon Magus upon Tlachtga, who defiled her. She returned to Ireland where she gave birth to three sons, Dorb (Doirb), Cuma (Cumma) and Muach.

It was on the hill of Ward in county Meath that Tlachtga brought her three sons into the world, and it was there that she died, unable to sustain her life in the face of the utter grief and despair she felt at the indignity she had endured.

In recent years a renewal of the annual gathering on the hill of Ward now attracts hundreds of people at Halloween. A walk from Athboy up towards the Hill itself culminates with a celebration, with elaborate ceremonies and an acknowledgement of the cultural gift to Ireland and the world that Tlachtga represents.

In the ancient kingdom of Mide, Tlachtga was considered an important assembly place alongside Tara, Teiltun and Uisneach. These four ‘corners’ are recorded as having been the location of fortresses constructed by high king Tuathal Techmar at the foundation of Mide in the early decades of the first millennium AD.

‘Much of the (archaeological) evidence points towards a long history of ritual activity. Large quantities of animal bones – a sign of large scale feasting have been found throughout all phases of the site. The lack of evidence of any residential or day to day activity strengthens the idea that it most likely it was set aside purely for ritual or celebratory activity.

There have been finds in all three phases of the site, including scattered Bronze Age human remains and the skeleton of an infant between seven and ten months old… The child burial, next to a ritual deposit of cow bones, dates to AD 450 – around the time of the arrival of Christianity.

“The child was clearly buried with care and having not found any evidence of burials on the site, we’d have to guess that This child belonged to someone significant”.

Harvest knots and Guises

 

 

Homemade masks made by village boys calling to local houses on Oiche Shamhna

Outdoors

Unlike May when the fairies are active, November Eve brings malevolent spirits. It is the night for community bonfires, especially in housing estates in the cities and towns. Collecting the last handful of fruit and nuts.

Indoors

Families would attempt to have a celebratory supper on Oiche Shamhna. Family supper might be colcannon or pandy. They would first secure the house by sprinkling Holy Water and possibly placing a religious object in the thatch near the front door.

Typical Samhain Food included pancakes, stampy (a potato and apple cake, crusted with barley, enhanced with sea spinach and rock samphire & cooked with oil) apple cakes, nuts, blackberry pies.

An bairín breac/the barmbrack or the ‘speckled loaf’, containing oodles of dried autumn fruits is still a favourite treat, with lashings of butter.

Tokens inside the traditional loaf included the ring as a symbol of love and marriage,  a thimble (spinsterhood); a button (bachelorhood); a stick (to be beaten by the spouse); a rag (poverty); a coin (wealth) and a crucifix (the taking of religious orders).

Future Reading