Mizen Magic 23: Lackavaun and The Meallán

Drawn by the lure of sea-arches, we visited Lackavaun this week. Wild, remote and uninhabited now, but it wasn’t always so. 

We’ve written before about Northside of the Mizen by Patrick McCarthy and Richard Hawkes, with illustrations by Thelma Ede. Published in 1999, it’s still available. I am drawing on this book for information about Lackavaun, with gratitude to the authors for all the work that went into this marvellous compendium of Tales, Customs and History

As you can see from the map, the main feature of Lackavain (leaca bhán – white slabs) is a rugged and bare peninsula. Not very promising, you might think. But see that sheltered spot on the south-eastern end – a grand place for a little quay. It was used for many purposes – fishing, of course, but also for getting to Bird Island. And even though there are no houses on the peninsula now, and none on the historic maps, we came across evidence of cultivation, in the form of potato ridges.

The peninsula we explored, with good friends Con and Una, was traditionally known as the Meallán (pronounced mal – awn, meaning a small knoll). It is also labelled Dooneen (Little Fort) on the historic 25inch map, and the harbour Dooneen Coos. This is rendered as Doonleen on the Historic 6inch map, which looks like it might be a misprint, since there isn’t a sensible translation. Northside doesn’t use either of those names.

The photograph above was taken from Mount Gabriel. The peninsula we are visiting, The Meallán, in the townland of Lackavaun, is the land that projects into the sea at the top right. Can you make out the sea-arch?

The Northside of the Mizen says of this place:

The first settlers may well have been those from the Iron Age who developed the dun (promonotory fort) at Meallán in Lacakavun, the remains of which still exist. The name Dunkelly (Ceallach’s Fortress) may have derived from this fort and was the name for the whole of the Northside area in the past.

Looking out in to the Meallán – the knoll is straight ahead

This is intriguing! The name Dunkelly is nowadays reserved for two townlands to the east of Lackavaun. The Cailleach (a more usual spelling, pronounced a bit like Kye-lock) is of course the Old Woman, the Hag, the wise woman prominent in Irish folklore. This area, in fact the whole of the Mizen, is the ancestral territory of the O’Mahonys. Another family associated with this area is the Canty clan. Robert has written about Canty the Pirate and we did visit his Cove and his Pirate Steps on this occasion. 

Finding the pirate steps again after a few years took a bit of searching and wandering around headlands but here they are, in all their slippery treacherous steepness

But Northside of the Mizen has another take on the Cantys:

In the early seventeenth century the Northside was recorded as being Dunkelly (Dunnekilly) and owned by the bardic O’Canty family, who were possibly bards to the O’Mahonys of Dunmanus Castle. The O’Canty’s took part in a rebellion in 1641, when they attacked Crookhaven and as a result their land was confiscated and granted to an Englishman, Sir William Petty.

Northside goes on to enumerate the population of the area – 11 in 1659, 635 in 1841, shrinking again to 291 people after the famine. By 1911 it was down to 169 souls. Very few people live there now – Northside poignantly estimates it at about the same number as three centuries ago – that is, about 11 people. Some of the houses are holiday homes and so the population rises somewhat over the summer.

Looking down on Lackavaun from the high ground to the south, it is obvious how depopulated it is now

As we know, potatoes were the staple food of most people before the Famine, and this continued afterwards, when the crops recovered. We came across clear evidence of this on the Meallán, in the form of long disused lazy beds, the traditional method for cultivating potatoes in the West of Ireland. It’s impossible to know how recently these beds might have been abandoned. They could be pre-Famine but are more likely to be more recent than that. None of the historic maps show any dwellings on the Meallán itself, so this was a patch to which people came specifically for this purpose, probably building up the soil over generations with sand and seaweed.

The parallel ridges are the tell-tale sign of former potato ridges, known as lazy beds even though they were labour-intensive

Northside has much to say about the practices, and the vocabulary, of potato growing, beginning in February with the Ridge of Graf.

In the first week of February you would begin on ‘the Ridge of Graf’ lazy bed system using a dry, sunny and sloping ground to give an early crop of potatoes. The ‘Ridge of Graf’ system, although hard work, would give you up to 3 times more crop than setting potato seed in a drill. A good supply of manure was used and you would use stable manure (horse or donkey) as it was said it had a better ‘heat to it’ then yard (cow) manure. The stable manure was spread on to the grass and the seed potato placed on top. This was then covered with the sods, cut with a grafán to open a trench on each side, of 18 – 20 inches. This gave you a ridge of about three feet. Soil from the trench was then put up on the ridge. This was called ‘the first earth’. The last shovel of earth from the trench was put up against the edge of the ridge, and with a good pat from the back of the shovel the grua (side of the ridge) was made.

Each tool had its own name and function. The potato spade was inserted as deep as the bucán, or foot rest. The seed potatoes, or sprouters, were covered in earth using a farraheen to fill in the holes.

Around this time of year – the start of May – the little quay was put to good use and local boys and men took a trip to Bird Island.

The quay, and an old field wall – impossible to say what period the wall belongs to

This was a tricky island to get on to, there was no landing place and it could only be attempted in calm weather. The first trip was to collect the eggs of the cóbach (the Black-backed Gull). Once ashore, the men attached ropes to iron bars which had been driven into the rock faces, and climbed down the cliffs to gather the eggs. 

With the cóbach going mad, it was a tricky job to pull yourself back up with a hand basket and your pockets full of eggs, and often you would end up in a sticky situation!

I get vertigo just looking at the picture – can you imagine collecting eggs from those cliffs?

The second trip to Bird Island was to take sheep there for summer grazing. This happened once the Scairivín na gCuach was over – the ‘cold wind of the cuckoo’ that lasted a week or two (it’s happening as I write this) and was generally seen as the last gasp of winter. That’s Bird Island below, this time seen from the west.

It was a great day for the young and fit lads, and at least three would have to go. Fifteen sheep were taken from Canty’s Cove at Dunkelly or the pigeonholes (Cuasnacolúr) on the south side of Meallán. Getting off at the island was a different matter and you needed a still day, as to get up onto the island, even with a gentle heave, was anything but a joke without a landing place. Once you had a man up, a rope was used to haul up the sheep. In the passing of four months on Bird Island the sheep would be as fat as pigs and as wild as the sea around them. It was the very devil to get them off again. By the time you had a brehóg of sheep in the boat, you would be sweating buckets!

But what about the reason we went there in the first place – those sea-arches? It’s an indescribably eerie feeling to stand on one and see and feel the sea heaving below you.

Your head knows that the chances it will give way under you are minuscule, but it feels dangerous and thrilling nonetheless.

There’s a small sea arch of more recent vintage on the east end of The Meallán, near the lazy beds – you can see the land has collapsed relatively recently.  And yet a third on the mainland just west of the Meallán – equally as spectacular as the one we crossed over (above, and the lead photograph).  From all points there are amazing views up and down Dunmanus Bay and across to the Sheeps Head. 

But perhaps the most special sight of all was Con’s discovery of a nest with three eggs. Una had spotted curlews – they had flown up right in front of her as she rounded a ridge, and we reckoned there were six of them. They’re well disguised in the picture below.

Ireland has lost over 80% of our curlew population since the 1970s and it felt apt, somehow, on this wild and uninhabited corner of the Mizen that they were trying to hang on. Una reported the sighting, but the expert opinion turned out to be that what we saw was actually the nest of an oystercatcher – much more common and not endangered at all.

The Meallán can’t be more than a few acres – but what a place!

Mizen Mountains 5 – Knockaphuca

Perhaps one of the most satisfying mountains on the Mizen, the 237m high Knockaphuca provides a well maintained waymarked trail best tackled as it is laid out – in a counter clockwise direction. You will go up the east side and down the steep west face. If you are lucky with the weather, as we were just before the longest day, you will have an experience which is hard to rival in this corner of Ireland. The loop walk is one of the latest sections of the Fastnet Trails which have been established to the west of Schull during 2019. All credit is due to the team which has so successfully organised and laid out these trails: this has involved much behind-the-scenes hard work.

In fact the full Knockaphucka Loop trail starts in Goleen, and is 10km long. We joined it as it leaves the R591 road north of the village (upper picture – the route goes off to the left). The map above has the mountain section (which we followed) superimposed on the Google Earth contour information. The section we walked is 6.6km long, and climbs about 200 metres.

One of the first landmarks on the way is right at the point where the marked track to the mountain leaves the main road: Ballydevlin Old School House (above). There is another ‘Ballydevlin Old School’ nearer to Goleen; presumably one was the National School (established c1831) and the other may have been a denominational Church of Ireland school. This peculiar Irish duality still exists today in many places.

Once on the marked track you are in a paradise! An ancient green road takes you part-way up the mountain, passing through small gorges which must have been cut out long ago: even if you are not a geologist you can’t help being impressed by the rock formations – they could be works of art.

After a while the path turns to the east and follows narrow, grassy glens bordered by majestic, serpent-like outcrops. It’s here that the views begin to open out, particularly to the south. Always you think that there couldn’t be a finer prospect over the Mizen and across the islands of Roaringwater Bay, and always – as you climb higher – you are surprised by the next, which is even better.

Twists and turns take you more steeply across the contours and swing round towards the summit. Only then is the full picture revealed: the whole landscape set out below you – every rift, valley and glacial glen with the higher land beyond culminating in the crests of Gabriel, 407m high, to the east, and the ‘little’ Mizen Peak, 232m high, to the west.

You won’t get lost as you head for the summit: this mountain had a distinctive cross placed at its highest point in the Holy Year of 1950, which reportedly fell in 1968, leaving the inscribed concrete plinth intact. The photo below shows the plinth in 2006 – courtesy Richard Webb. A new cross was installed in 2011 by a community effort led by the local GAA: this is now visible from much of the trail. The plaque mentions ‘…these challenging times…’, referring to the financial crash that hit Ireland so badly around that time. Illumination of the cross today is provided by photo-voltaic cells.

When you get to the top – pause… Now is the opportunity to appreciate the spectacular views in every direction. On our outing the south wind had been building up all day and was at its strongest in the late afternoon, when we gained the summit. It was pretty hard to remain upright! In fact, I wondered if we were being given a message by the resident Púca whose domain this is, after all?

The path down descends quite steeply: make sure you are well shod and vigilant. But you are in for further treats: the marked way passes by some peaty mountain tarns which are exquisite in their pristine beauty. Finola was in her element finding undisturbed native species such as water-lilies and sundews.

The mountain trail section ends on the small boreen running to the west of Knockaphuca, but the waymarkers will lead you back to the starting point, and there are still views up to the summit to enjoy, along with some landscape features on the way to continue to stimulate the senses.

What more could anyone want from a day’s outing in West Cork? Well – a bit of local history, perhaps. I searched for stories about the hill, particularly about the Púca – but only turned up this one told by Jerry McCarthy and included in Northside of the Mizen, the invaluable collection of Tales, Customs and History produced by Patrick McCarthy and Richard Hawkes in 1999:

The Púca of Knocnaphuca

 

The old people would feed the Púca of Knocnaphuca on ‘Snap-apple Night’, or indeed, whenever one had call to travel up the hill. It was the wise person that fed the Púca the night before going up. Milk and cake would be put on a plate and left outside the house and by the next morning the food had always gone!

 

The Púca of Knocnaphuca was half horse and half human. One late Snap-apple Night there was a young lad out walking the road when he heard a strange, sweet music coming from the hill. He went up and saw the Púca playing on a whistle. As soon as the lad had put eyes on it, it stopped playing and caught him. Away the Púca went to the top of the hill, where a crack opened up in the rock. In they went. They were twisting and turning down through tunnels until they entered a chamber full of gold. “Now,” said the Púca, “you are mine!”…

 

The next morning the boy was found on the road by the Long Bog. His hair had turned white and he could not speak a word ever after.

Thank you to our artist friend Hammond Journeaux of Ballydehob for this wonderful drawing of ‘Pooka’, included in The Little People of Ireland by Aine Connor, illustrated by Hammond, The Somerville Press, 2008. Púca in Ireland has counterparts in Cornwall (Bucca), Wales (Pwca), The Channel Islands (Pouque) and Brittany (Pouquelée). A shape-shifter (Flan O’Brien’s character from At Swim-Two-Birds, the Pooka MacPhellimey, changes his appearance by smoking from a magic pipe), the Púca most often appears in Ireland as a fine black stallion with red eyes. If you meet him, you have to mount him and he will take you on a journey far across the sea. It will seem to you as though you had been away for only a few hours, but the world will have moved on several weeks, perhaps months, during your absence. We saw no trace of the creature in June but, perhaps, if we climbed this mountain in the November Dark, we would have more chance of an encounter.

Fish Palaces – and How They Worked

Four years ago I wrote about the fishing industry that once flourished on the shores of Roaringwater Bay (and around much of the west coast of Ireland): according to extant records it was active before 1500, and probably had its heyday in the seventeenth century, when it was heavily invested in by the Great Earl of Cork (Richard Boyle, sometimes described as ‘the richest man in the known world’). In those days, pilchards were the main catch: huge shoals of them came to the comparatively warm, sheltered waters of the islands during the summer months, along with other oily fish such as herring and mackerel. Seine boats were commonly used for this enterprise. Today, pilchards are rare: through a combination of overfishing and changing climate, the bountiful shoals no longer appear.

Header – pilchard curing in St Ives, Cornwall c1890: the pilchards are piled up in layers, forming the huge mound in the centre of the photograph. They are salted and weighted down. Above – curing the fish, Valencia Island, Co Kerry, early 20th century (Reddit / Ireland)

Shooting the Seine:

There were two boats per seine net, the seine and the faller. The seine boat was 27 foot long with a beam close to nine foot. The golden rule on the Northside was to never get into a boat whose beam was less than one third its length. The seine boat had five oars of about 17 foot (bow, Béal-tuile, aft, bloc and tiller oars). The crew of seven had to shoot the seine net; one man shooting the trip rope, another to feed out the bunt rope, four men rowing and the huer (master of the seine and captain of the boat) directing the operation. The faller (or bloc) boat was 24 foot long with a crew of five. Its job was stoning and to carry any fish caught. The largest load a faller could carry would be around 5,000 fish. All boats carried a Crucifix and a bottle of Holy Water.

(from Northside of the Mizen by Patrick McCarthy & Richard Hawkes, 1991)

Twentieth century remains of a seine boat, from Northside of the Mizen

If the fish are gone, remains of the machinery of that industry are still to be seen. In particular, the sites of some of the curing stations – or Fish Palaces – are visible, and are recorded on the National Monuments Archaeological Survey Database. Take a look at the map below: I have drawn green pilchards to show the sites of fish palaces mentioned in the database – eleven in all on this section of the map. Also shown by red pilchards, however, are the sites of another six ‘curing stations’: these are mentioned in a long article by historian Arthur E J Went, Pilchards in the South of Ireland, published in the Journal of the Cork Historical and Archaeological Society in 1949: Volume 51, pages 137 – 157.

Known sites – or historical mention of – fish palaces (curing stations) in the South West of Ireland (information from  National Monuments database and  Arthur E J Went, Pilchards in the South of Ireland 1949)

The active fishing of pilchards on a large scale in Ireland has been discontinued for many years so that, unlike Cornwall, there is little left, apart from published records, to indicate its former importance. There is, however, published information as to the methods of fishing, and a few sites of old curing stations, frequently called pallices, can still be identified.

from Arthur E J Went, Pilchards in the South of Ireland, 1949

Arthur Edward James Went (1910–80), noted fisheries biologist and historian, lived at Sandycove, Co Dublin. In 1936 he was appointed Assistant Inspector of Fisheries in the Department of Agriculture, Dublin, and later was promoted to the position of Scientific Adviser and Chief Inspector of Fisheries

As explorers of all things historic and archaeological – particularly in West Cork – Finola and I couldn’t resist visiting some of the sites of Palaces – or Pallices – documented in these studies. We have always know about the one nearest to Nead an Iolair, in Rossbrin Cove – it’s just down the road: a perfect sheltered harbour, although it does dry out at very low tides. However, there seems to be some debate about exactly where this one is located. It would date from the time of William Hull and the Great Earl of Cork, so how much would be left after 500 years? There is a field on the north shore of the Cove with an old name: The Palleashes which, according to Arthur Went (quoting local tradition), was the site of a curing station for pilchards, operated by the ‘Spaniards’. There seems to be some difference of opinion locally as to which of the many small fields here is the actual site, although it is likely to be close to the large, now modernised quay, as this shows up on the earliest maps.

In the upper picture: the quay at Rossbrin is still used by small fishing boats today. Centre – the field above the present quay may be The Palleashes, and therefore could be the site of the medieval fish palace: there are very overgrown signs of stone walls here. Lower picture – the old 6″ OS map, surveyed around 1840, shows a lane accessing the area above the quay (to the left of the ‘Holy Well’ – that lane is no longer there today) and there are buildings close to the shore which could indicate the palace. In 1840 there was no road running along the north shore of the Cove, but the strand at low tide would have been used as a thoroughfare. Just above the ‘Holy Well’ indicated on the shoreline – and slightly to the right – is a small red dot. This is the area shown by Arthur Went as the possible site of the fish palace (and subsequently marked as such on the Archaeological Database); in my opinion it is more likely to have been directly accessed from the water.

A sure sign of the site of a fish palace is a line of perforations or holes – as can be seen above at Baltimore, where a substantial curing station is recorded (although it may only date from the nineteenth century). Large timbers were inserted horizontally into these holes to form a ‘press beam’ to provide leverage for bucklers to squash out the oil from the salted pilchards, as shown in Arthur Went’s diagram, below:

The ‘Train Oil’ – produced from the compressed pilchards – was a valuable commodity, and was collected to be stored and used for treating leather, and as fuel for lamps. As a by-product of the pilchard industry it was said to be as valuable as the fish themselves.

Palace Strand, in Schull

To continue my researches I went along to Schull, where Arthur Went mentions a ‘Palace House’ on ‘Palace Strand’ – an inlet just to the east of the main harbour. This is right beside the old railway station which was not quite the terminus of the Schull & Skibbereen Railway, as a spur went on from the station to serve the harbour itself. The station buildings and part of the platform are still there – now a private residence. I could not find anything in the area shown on Went’s map at the east end of the strand, but I did find something at the west end.

In the upper picture is a wall on the western boundary of the old station site in Schull. This contains beam holes very similar in size and spacing to those we have seen in fish palaces elsewhere: it’s very tempting to think that this wall – now part of a derelict building – may have had this purpose, as it is well situated close to the shoreline of Palace Strand. If this was a fish palace, it is also likely to date from the nineteenth century, as the early Ordnance Survey maps don’t indicate it. The centre picture shows the old station buildings today, and the lower picture taken at Schull Station in 1939 reminds us of past times: the railway closed in 1947.

This post is a ‘taster’ for a fully illustrated talk I’m giving at Bank House, Ballydehob, on Tuesday 26 February at 8pm: Pilchards & Palaces – 300 years of Fishing in South-West Ireland. It’s part of the Autumn series of Ballydehob’s ‘Talks at the Vaults’

Below – a postcard showing fish curing on Cape Clear in 1906 (from Hely’s, Dublin)

Northside

It was a perfect start to the year – a crisp, transparent January day when the whole landscape was set out before us in meticulous sunlit detail. We determined that our own Mizen terrain would begin our 2018 posts. Finola reached for her camera; I took down from the bookshelves an old stalwart: Northside of the Mizen by Patrick McCarthy & Richard Hawkes, 1999, and we headed out for Dunbeacon and all points west!

. . . Welcome to the Northside ‘The Northside’ is tucked away in the remote and most south-westerly point of Ireland. It is a place of wild beauty, with hills to the back, overlooking Dunmanus Bay. In the past it offered a harsh living. where man has protected himself from the elements blown in from the Atlantic and where one person often relied on another for survival. It gave a camaraderie that can rarely be found today.

(all quotations are taken from Northside of the Mizen)

. . . January A new year and the cycle of passing months began again. With the weather at its worst, there was little to do on land or sea. Jobs around the home and haggard, or repairs to ditches and gaps on the farm were carried out. The house provided shelter and it was a time to be by the warmth of the turf fire for the long nights, whether at home or out scoriachting.

The heart of the home – Northside kitchens. Lower picture, Bridget McCarthy 1977. All early photos are taken from Northside of the Mizen

. . . Scoriachting Throughout the year, scoriachting (visiting neighbours) at night was the custom and in the winter the warmth of the open fire was the focus for games, songs and stories… Only Saturday night was not a night for calling to friends, as you would have to get ready for Mass early next morning. Different houses in the townlands would be known for their own form of entertainment; for example, the Coughlan’s (the Kit’s) for talk of people and who was related to whom, the Courcey’s and the Scully’s for cards, the Hodnett’s for games and tricks to test your wits and for a bit of harem scarem.

Harem Scarem? Upper – ‘Agnes O’Donovan at her fireside, 1969’ and lower – ‘Michael and Tom McCarthy out scoriachting’

. . . If you were a pipe smoker and you walked into a house where a man was smoking, he would offer you the pipe for a few pulls. When handing the pipe back you’d say, “The Lord have mercy on the dead.” Women would occasionally smoke a pipe but preferred snuff. Often the night’s scoriachting would start with the Rosary and two candles would be lit. One Sunday night in the nineteen-thirties, at the O’Donovans in Dunkelly a lad pegged (threw) a cap at one of the candles and quenched it. Danny O’Donovan said that it was a queer thing to happen in the house of God, to which the reply came, – “There’s a great deal of difference between you and God!” That was the end of the Rosary that night!

. . . A night would start with games, blackguarding (horseplay) and sometimes dancing, then progress on to songs and poems. Storytelling was the preserve of an evening by the fire. With the flames flickering and the wind and rain howling like the Banshee, the imagination of the storyteller and his forebears was let loose on a delighted and spellbound audience of children and adults alike. this, in turn, would lead to stories of a more superstitious nature, into a world of small folk, púcas (sprites), mermaids and of people’s misfortune when they interfered with the fairy ways.

. . . If the night was black as you made your way home and you couldn’t see where you were going, it was a good idea to call on the little people to help you. To do this you took a piece of clothing off, turned it inside out and put it back on. That gave you the sight back and you would find your way. It was also wise to carry a twig of hazel as it would protect you from the not-so-good little folk and get you back home safely!

. . . The last job of the night was to build the fire up and cover it with ash, so as to keep it red for the next morning. It was bad luck to let a fire go out, and it was said that many of the hearths had the same fire for generations.

Harvest Time

…The heat of the summer was eased by the cooling breezes from the Atlantic. It was busy on land and sea, with seine fishing by night and fish curing and farming by day, but there was always time for scoriachting, games and dance, sometimes on Carbery Island or across Dunmanus Bay…

(from Northside of the Mizen by Patrick McCarthy & Richard Hawkes, Mizen Productions, 1999)

This selection of photographs is from the collection of Tomás Ó Muircheartaigh, 1907 – 1967, who documented life in rural Ireland between the 1930s and the 1950s. I have chosen his pictures that concentrate on gathering the harvest – and the fairs that are associated with harvest time: the festival of Lúnasa. They are generally not captioned, so we are not aware where these were taken. When I travelled in West Cork during the 1990s I remember seeing traditional stooks in the fields: this method of collecting the corn was practiced by the small farmers then, although now I believe it has completely vanished.

…Most of the people on the Northside had holdings that were so small that they could only grow corn (barley or oats) or wheat, for their own use. The land wasn’t good for corn crops. By the middle of August, the stooks were seen in the fields. As with the bringing in of the hay, the cutting of the corn was a great event with a meitheal to help you if needed. For cutting, a reaping hook or the scythe was used. When buying a scythe it had to be sharp enough to lift a penny off the floor. A man followed the cutter, collecting the corn, a sheaf at a time, and putting it out behind him. This was called ‘taking out’. Two people followed the man ‘taking out’ and bound the corn into sheaves with a bind, making sure that the ears on the bind lay with the rest of the ears. Six sheaves were made into a stook and left for a week, then the small stooks would be made into a stook of twelve sheaves which was left in the field to finish ripening for the rest of the month. The stooks were gathered into the haggard, by donkey or horse and cart, and made into a barrel stack ready for threshing in October… (Northside of the Mizen)

Lúnasa is one of the important turning points in the Irish calendar: harvest time, fruitfulness, and the onset of autumn. The others are Imbolc – 1st of February (the coming of the light and new life, spring), Bealtaine – 1st of May (onset of summer and a time of growth), Samhain – 1st November (winter and darkness). All these points have to be marked and celebrated. Lúnasa, or Lughnasa is probably the most fertile time for celebration, and festivities could last for days or even weeks. There was always a fair: the most well-known one still celebrated is at Killorglin, in the heart of County Kerry, where a great wild Puck goat is crowned and reigns above the crowds.

 

‘Will the Hare’ – and the Mizen Olympics!

street market

…In ancient Ireland the festival of the beginning of the harvest was the first day of Autumn, that is to say, it coincided with 1 August in the Julian calendar. This has continued in recent tradition, insofar as Lúnasa or Lammas-Day was still taken to be the first day of Autumn; the gatherings and celebrations connected with it were, however, transferred to a nearby Sunday, in most parts of Ireland to the last Sunday in July, in some places to the first Sunday in August… The old Lúnasa was, in the main, forgotten as applying to the popular festival and a variety of names substituted in various localities, such as Domhnach Chrom Dubh, Domhnach Deireannach (Last Sunday), Garland Sunday, Hill Sunday and others…

making the stack

All the photographs in this post are from the collection of Tomás Ó Muircheartaigh who travelled and photographed the west of Ireland during the 1930s, 40s and 50s and is an invaluable documentary of the times in which he lived. Generally, the locations of the photographs are not noted, and very few are likely to be specific to the Mizen: they do however record life as it would have been lived at that time in all the rural areas

Today we celebrate Lúnasa – the festival of the bringing-in of the harvest. Kevin Danaher (The Year in Ireland, Mercier Press 1972) wrote (above) about what he observed in the middle of the last century, when things were already changing and many of the old customs were, as he notes, ‘in the main forgotten’, although still talked about. What changes do we see in Ireland, a few generations on?

seascape

Northside of the Mizen by Patrick McCarthy and Richard Hawkes was written in 1999 (Mizen Productions) and is a collection of memories and stories still being told then about traditional life in this westerly part of of the country:

…The heat of the summer was eased by the cooling breezes from the Atlantic. It was busy on land and sea, with seine fishing by night and fish curing and farming by day, but there was always time for scoriachting, games and dance, sometimes on Carbery Island or across Dunmanus Bay…

…Once in the year Carbery Island was the location for a dance and in settled weather the Northsiders could shout across and give the signal to the people of Muintir Bháire to meet at Carbery Island. As many as forty-five people in three boats would cross Dunmanus Bay to the White House, and a good crowd of men and women from Bear Island would also come to the dances. They were great hearty people. Ann Daly from Kilcrohane and Agnes O’Donovan of Dunkelly played the melodeon…

I like the idea of the Northsiders shouting across the water to the residents of the Sheep’s Head, two miles away! I wonder if they would be heard nowadays?

horse race

…There were competitions at Dunmanus for swimming, running, jumping and weight lifting, and you could be sure that the Northsiders were well represented in each of the events. ‘Will the Hare’ (William McCarthy of Dunkelly Middle), was good at the long jump and the running races and would often win and bring great honour to the Northside. It was said that ‘Will the Hare’ got his name by catching a hare on the run! It was also said that when you blew the whistle to gather the men for seining, by the time you had finished, ‘Will the Hare’ would be at Canty’s Cove waiting!

boat race

…Wild John Murphy would take the lads to the Crookhaven Regatta which was held on The Assumption (15th August). It was a long pull around the Mizen but a good time was had by all. The Northsiders were great with the oars, but it was hard to beat the Long Island crews in the boat races…

(Danaher): …In very many localities the chief event of the festival was not so much the festive meal as the festive gathering out of doors. This took the form of an excursion to some traditional site, usually on a hill or mountain top, or beside a lake or river, where large numbers of people from the surrounding area congregated, travelling thither on foot, on horseback or in carts and other equipages… Many of the participants came prepared to ‘make a day of it’ bringing food and drink and musical instruments, and spending the afternoon and evening in eating, drinking and dancing…

picnic

…Another welcome feature of the festive meal was fresh fruit. Those who had currants or gooseberries in their gardens, and this was usual even among small-holders in Munster and South Leinster, made sure that some dish of these appeared on the table. Those who lived near heather hills or woods gathered fraucháin (‘fraughans’, whortleberries, blueberries) which they ate for an ‘aftercourse’ mashed with fresh cream and sugar. Similar treatment was given to wild strawberries and wild raspberries by those lucky ones who lived near the woods where these grow… A number of fairs still held or until recently held at this season bear names like ‘Lammas Fair’, ‘Gooseberry Fair’, ‘Bilberry Fair’…

market in town

One interesting custom was the driving of cattle and horses into the water. This is mentioned in the 1680s by Piers in his Description of the County of West-Meath:On the first Sunday in harvest, viz in August, they will be sure to drive their cattle into some pool or river, and therein swim them; this they observe as inviolable as if it were a point of religion, for they think no beast will live the whole year thro’ unless they be thus drenched; I deny not but that swimming of the cattle, and chiefly in this season of the year, is healthful unto them…

at the fair