This coming Saint Stephen’s Day (26th December, 2025) it had been hoped to have a Quin Heritage Wrenboy’s Group to renew the old tradition locally. Unfortunately this is no longer possible. Hopefully other groups will take up the mantle. We’ll make up for it next year. The forthcoming Lá an Dreoiín prompted me to read again my notes on wren customs. It prompted me to read again the notes I have on wren customs. When I think back to my youth there was a reluctant acceptance of Wrenboys in South Kerry, both because then they carried a dead bird in a decorated holly bush and they were also demanding money ‘to bury the Wran’ – money that was in short supply in the aftermath of an expensive Christmas. I recall one ambitious wren group, seeking validity, had the tiny bird in a 2lb jam jar with a perforated paper lid. Looking at the hapless bird, I wished that I could have beaten them down the road with their own holly bushes.

Times have changed. In place of the wren, living or dead, they now tend to have a stuffed bird of some kind. In recent years I have seen a particular replica bird used more than once. In shape and size, it looked a bit like our native wagtail, except its plumage was red and black. Perhaps birds of these colours are found in parts of China and Hong Kong or wherever these toys come from but I am pretty certain I have never seen one in Quin. Nevertheless, this foreign impostor, stilted and glassy eyed, sits abreast his holly bush, while his minions dash about looking for money.

As for the Wrenboys themselves they come in guises for the most part. They wear masks or blacken their faces and don old clothes, including pajamas and women’s outfits. Coming from small communities one wonders how anonymous the visitors are, but tradition demanded it.

The group might have a captain who would manage the money. In the party would be musicians, singers and dancers so that a short performance was expected at each house. Over the day this performance was repeated at each stop. Youth, enthusiasm and tradition sustained the group.

An old work colleague from Killinaboy told me about Wrenboy preparations in his parish. They were better coordinated than a military exercise. Group 1, mostly young folk, would board a horsebox pulled by a tractor and visit all the rural houses, especially the outlying ones. Flooded bohereens, frost and snow were no deterrent to them. Out there lived the older generations, who took great delight in a visit from the wren. The Wrenboys made sure they were not disappointed. Group 2, a slightly older generation, tackled Corofin and its pubs in the evening, bringing music and dance. Patrons were generous, pleased to see the tradition maintained.

So, what lies behind these strange activities the day after Christmas? My reading suggests a huge tradition reaching back to pre-Christian times. Christmas Day was used for a wren-hunt and the locals did not rest until the evidence, a wren, dead or alive was to hand. The following day he would be paraded for all to see.

There is a large amount written about paying a debt to Nature through the wren. Failure to do this might bring disdain and possible misfortune to a household or community.

It was only later that the wren custom was Christianized with the addition of Saint Stephen, the first martyr. The wren was blamed for revealing the hiding place of Stephen as he fled from Roman soldiers. There are other tales of the wren as betrayer so that he should be put to death. For the wren, death was always close to hand.

There are also tales of the wren being ‘King of the birds’, a Europe-wide belief. One fable where he outwitted the eagle, goes back to Aesop in the sixth century BC. The legends of the Irish wren are old, deep and complex. For now, it is sufficient to know that if you are participating in the wren custom, you are part of a very long continuum.

You will be pleased to know that the wren custom also brings good fortune – ‘Go mba seacht mb’fhearr um an dtaca seo arís.’ May you be seven times better off around (this time next year).

Please keep this in mind if you encounter the local wren group on St. Stephen’s Day next. Who knows? There might even be a ’wren wake’ in the pubs that evening.

Athblian faoi mhaise daoibh.

 

M.H.

 

 

 

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