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(Keep Gaelic Alive!)
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Saint Patrick, the patron of Ireland, is believed to have been born Maewyn Succat in Banwen, Wales (Roman
Britan). The year of his birth and death vary somewhat, but all agree that he lived during the 5th century.
The exact nature of his life is often cloudy, but all agree that and at the age of 16 he was a shepherd who
was captured by Irish raiders and brought to Ireland. He escaped 6 years later and returned to his homeland
and it is thought to Britan and later Gaul (France) where he spent 15 years in his religious training. With
his ordination his name changed to Patrick (or Patricius).
He was ordained a bishop by Pope Celestine I and decided to return to Ireland aid the Christians there and to help
to bring about a religious change in that country. By incorporating traditional Irish ritual into
his Christian lessions he was able to secure toleration of his Christianity from the Druid priests who were the
indiginous religious leaders in Ireland. The Druidic religion was considered a pagan, nature based relition. So
to make the transition to Christianity easier on the natives, Patrick used the bonfire and the sun in his symbolism
of Christianity. These two symbols were powerful native Irish beliefs, so Patrick decided to use the bonfires to
celebrate Easter and superimposed a sun onto a Christian cross to create, what we now call, a Celtic Cross.
This made the Christian cross more natural to the Irish "pagans".
 While not the first to bring Christianity to Ireland, it was Patrick who encountered the Druids at Tara and abolished their pagan rights. He converted the warrior chiefs and princes, baptizing them and thousands of their subjects in the Holy Wells which still bear that name. According to tradition St. Patrick died and was buried in the same grave as St. Bridget and St. Columba, at Downpatrick, County Down. The jawbone of St. Patrick was preserved in a silver shrine and was often requested in times of childbirth, epileptic fits and as a preservative against the evil eye. Another legend says St. Patrick ended his days at Glastonbury and was buried there. The Chapel of St. Patrick still exists as part of Galstonbury Abbey. There is evidence of an Irish pilgrimage to his tomb during the reign of the Saxon King Ine, when a group of pilgrims headed by St. Indractus were murdered. The great anxiety displayed in the middle ages to possess the bodies, or at least the relics of saints, accounts for the many discrepant traditions as to the burial places of St. Patrick and others. Patrick is most known the world over for having driven the snakes from Ireland. Different tales tell of his standing upon a hill, using a wooden staff to drive the serpents into the sea, banishing them forever from the shores of Ireland. It is most likely that there never were snakes in Ireland, especially since the end of the ice age when the isle was separated from the rest of the continent. Many pagan religions used snakes in their practice, so it is felt that the driving the snakes from Ireland most likely represents a symbolic end of the pagan religions with the greater conversion of the Irish people to Christianity. The Shamrock, at one time called the "Seamroy", symbolises the cross and blessed trinity. Before the Christian era it was a sacred plant of the Druids of Ireland because its leaves formed a triad. The well known legend of the Shamrock connects it definitely to St. Patrick and his teaching. Preaching in the open air on the doctrine of the trinity, he is said to have illustrated the existence of the Three in One by plucking a shamrock from the grass growing at his feet and showing it to his congregation. The legend of the shamrock is also connected with that of the banishment of the serpent tribe from Ireland by a tradition that snakes are never seen on trefoil and that it is a remedy against the stings of snakes and scorpions. The trefoil, as noted above, being a sacred plant among the Druids, and three being a mystical number in the Celtic religion as well as all others, it is probable that St. Patrick must have been aware of the significance of his illustration.
The Irish have observed this day as a religious holiday for thousands of years. On St. Patrick's Day, which falls
during the Christian season of Lent, Irish families would traditionally attend church in the morning and celebrate
in the afternoon. Lenten prohibitions against the consumption of meat were waived and people would dance,
drink, and feast—on the traditional meal of Irish bacon and cabbage would be served.
Contrary to popular belief, the tradition of St. Patrick's Day celebrations did not begin in Ireland. The first St.
Patrick's Day celebration was in America in 1737 and was hosted by the Charitable Irish Society of Boston. The
day of March 17th was chosen as this was his religious feast day (and supposedly the day he died in the fifth
century). Later, in 1762, Irish soldiers serving in the English military marched through New York City on March 17th.
Along with their music, the parade helped the soldiers to reconnect with their Irish roots, as well as fellow Irishmen
serving in the English army. Over the next thirty-five years, Irish patriotism among American immigrants
flourished, prompting the rise of so-called "Irish Aid" societies, like the Friendly Sons of Saint Patrick and the
Hibernian Society. Each group would hold annual parades featuring bagpipes (which actually first became
popular in the Scottish and British armies) and drums.
Up until the mid-nineteenth century, most Irish immigrants in America were members of the Protestant middle
class. When the Great Potato Famine hit Ireland in 1845, close to a million poor, uneducated, Catholic Irish
began to pour into America to escape starvation. Despised for their religious beliefs and funny accents by the
American Protestant majority, the immigrants had trouble finding even menial jobs. When Irish Americans in
the country 's cities took to the streets on St. Patrick's Day to celebrate their heritage, newspapers portrayed
them in cartoons as drunk, violent monkeys.
However, the Irish soon began to realize that their great numbers endowed them with a political power that had yet to
be exploited. They started to organize, and their voting block, known as the "green machine," became an important
swing vote for political hopefuls. Suddenly, annual St. Patrick's Day parades became a show of strength for Irish
Americans, as well as a must-attend event for a slew of political candidates. In 1948, President Truman attended
New York City 's St. Patrick's Day parade, a proud moment for the many Irish whose ancestors had to fight
stereotypes and racial prejudice to find acceptance in America.
Today, St. Patrick's Day is celebrated by people of all backgrounds in the United States, Canada, and Australia.
Although North America is home to the largest productions, St. Patrick's Day has been celebrated in other locations
far from Ireland, including Japan, Singapore, and Russia.
In modern-day Ireland, St. Patrick's Day has traditionally been a religious occasion. In fact, up until the 1970s,
Irish laws mandated that pubs be closed on March 17. Beginning in 1995, however, the Irish government began a
national campaign to use St. Patrick's Day as an opportunity to drive tourism and showcase Ireland to the rest of the
world. Last year, close to one million people took part in Ireland 's St. Patrick's Festival in Dublin, a multi-day
celebration featuring parades, concerts, outdoor theater productions, and fireworks shows.
The Republic of Ireland is an independent nation occupying just over four-fifths of the island of Ireland, which lies
just west of Great Britain and northwest of continental Europe. The republic is called Eire in the Irish language;
in English it is commonly known as Ireland. It is bounded on the west and south by the Atlantic Ocean, on the
east by the Irish Sea, and on the north by Northern Ireland (part of the United Kingdom). The capital of the
republic is Dublin.
According to Article 8 of the Irish constitution (1937), Irish is the first official language of the republic; English
is recognized as a second official language. Irish is a Celtic language, belonging to the Goidelic branch of
insular Celtic. British domination in the 18th century encouraged the spread of English, but Irish remained the
language of the great majority of the people. English replaced it as the majority language in the 19th century,
with the establishment (1838) of the state-funded national schools (with English as the language of instruction).
The Great Famine of 1845-51 and the mass emigration that followed it also reduced the number of Irish
speakers. Today Irish is used as an everyday language only in small isolated regions (collectively known as
the Gaeltacht) largely confined to the west coast.
Old Irish preserves five cases of the noun, three genders, and three numbers. The verbal system has developed
new forms for expressing past action, an s-subjunctive, and an f-future for weak verbs. Dual number, the
special number designating two, is lost in Middle Irish (900-1200), along with neuter gender, as in Welsh.
The use of pronouns inserted within verbs to serve as verbal objects gives way to the use of independent
pronouns in Early Modern Irish (1200-1400). The verbal system is gradually simplified--analytic forms
develop; many strong verbs are treated as weak; compound verbs become simple, and verbs conjugated with
deponent endings adopt undeponent endings.
Sometime between about 600 and 150 BC, Celtic peoples from western Europe, who came to be known as
Gaels, invaded Ireland and subdued the previous inhabitants. The basic units of Gaelic society were the
tuatha, or petty kingdoms, of which perhaps 150 existed in Ireland. The tuatha remained independent of one
another, but they shared a common language, Gaelic (see Celtic languages), and a class of men called
brehons, who were learned in customary law and helped to preserve throughout Ireland a remarkably
uniform but archaic social system. One reason for the unique nature of Irish society was that the Romans,
who transformed the Celtic societies of Britain and other societies on the Continent with their armies, roads,
administrative system, and towns, never tried to conquer Ireland.
Another consequence of Ireland's isolation from Romanized Europe was the development of a distinctive Celtic
type of Christianity. Saint Patrick introduced mainstream Latin Christianity into the country in the 5th century
AD, but the system of bishops with territorial dioceses, modeled on the Roman Empire's administrative system,
did not take secure root in Ireland at this time. While the autonomous tuath remained the basic unit of Gaelic
secular society, the autonomous monastery became the basic unit of Celtic Christianity. During the 6th and 7th
centuries the Irish monasteries were great centers of learning, sending out such missionaries as Saints
Columba and Columban to the rest of Europe. What was for most of Europe the Dark Ages was for Ireland
the golden age. Religious art, such as the Ardagh Chalice and the Book of Kells and other illuminated
manuscripts, flourished alongside secular, even pagan, artistic achievements, such as the Tara Brooch and
the great Irish epic Tain Bo Cuailgne (The Cattle Raid of Cooley).
The national flag is the tricolour of green, white and orange. The flag is divided into three equal stripes and its
width is equal to twice its height. It is used as the civil and state flag and as the civil and naval ensign.
The modern version of the Irish flag is a tri-color green, white and orange flag consisting of equal sections.
The green stripe represents those of native Irish descent, the orange stripe represents the descendants of
17th-century British colonists (a group which supported William of Orange in the War of the Two Kings, 1689-91)
and the white stripe represents the hope for peace between the two groups.
Thomas Francis Meagher, a leader of the Young Ireland movement, presented the Tricolour to the public for the first
time at a meeting held in Waterford city on 7 March 1848. A month later, he spoke as follows when presenting the
flag to the people of Dublin at another meeting:
The Young Irelanders were republicans and required a distinctive emblem which would clearly
express their republicanism: the design of the new flag was modelled on that of the French Republic.
The Claddagh (or Claddah) ring is also known as the
Irish Wedding Band, and is believed to have originated in the Village of Claddagh in Galway. The ring's name
is derived from the village's name, and was used by these Claddagh settlers for about 400 years as their
symbol of marriage.
The designer of the ring is thought to be Richard Ioyes (also listed as Joyes and Joyce), who was a native of Claddagh,
Galway. In the mid to late 1600's he was captured by pirates and sold as a slave to an Algerian Moorish goldsmith who trained
him in the art of metalworking. In the late 1600's he was finally released when William III of England sent an ambassador
to Algiers requesting release of all English subjects who were in Moorish captivity. Richard returned to Claddagh and
worked as a metalsmith where he is believed to have created the Claddagh ring. There are early examples of the
Claddagh ring which date back to the early 1700's. The initials R.I. are stamped on the earliest of these - sometims also
the symbol of an anchor has also been seen with these intials.
The motto associated with the ring is "Let Love and Friendship Reign". The ring is never to be bought by for oneself, but
to be given (or received) as a gift. The symbols of the Claddagh ring are threefold. First is the heart which
symbolizes Love. Second are the hands which symbolize Friendship. And, third is the crown, which symbolizes
Loyality. Tradition states that the Claddagh ring can be worn three different ways. When the ring is placed
on the right hand with the heart facing out, the wearers' heart is still searching. When the ring is placed on the right hand
with the heart facing in, there are possibilities. And when worn on the left hand with the heart facing in, the wearers' heart is
promised forever.
The Irish mythological cycle can be divided into four major divisions. The first is the historical-mythological cycle.
Two important texts are part of this cycle: the Leabhar Gahbala (Book of Invasions), a mythological history
of Ireland; and the Dinnshenchas (History of Places), a mythological geography of Ireland. The main theme in
the historical-mythological cycle concerns the peopling of Ireland and the fortunes of the Tuatha De Danann
(People of the Goddess Danann), who were the mythological ancestors of the Irish.
The second division is the Ulster cycle. These myths are stories of the warriors of King Conchobar. The themes
of those of honor and prestige revolve around heroic deeds and the hero Cuchulain (or Cuchulainn). The third
division is that of Fenian. The Fenian cycle recounts the exploits of Finn mac Cumhail and his companions
and deals with the cult and institution of warriors. The last division deals with the institution and founding of
the great and lesser kings of Ireland. The latter two divisions fall most readily into the category of folk tales
and will not be discussed here.
In the historical-mythological cycle the story of the predecessors of the Irish settlement is told. The first group
to come to Ireland is led by a woman, Cesair; the majority of her group is composed of women. This group
arrives before the great flood, and all are destroyed in the flood except one, Fintan, who in the form of a
salmon, eagle, or hawk witnesses all of the later settlements. Fintan is the patron of the traditional lore and
storytelling. The next group is led by Partholan, but he and all of his people die in a plague. A third group is
led by Nemed; after suffering many vicissitudes, this group divides into three parts and abandons Ireland.
Two of these groups, the Fir Bolg (Bolg Men) and the Tuatha De Danann (People of the Goddess Danann),
occupy the subsequent history. The Fir Bolg return to Ireland, which they divide into the five provinces of
Ulster, Leinster, Munster, Connacht, and Meath; they also introduce kingship. When the Tuatha De Danann
arrive, warfare ensues over possession of the land. One tradition states that after the First Battle of Mag
Tuired, the Fir Bolg and Tuatha De Danann make peace and agree to live together in harmony. This outcome
may reflect the classic Indo-European pattern, as analyzed by Dumezil.
The Tuatha are described as demigods; they are beautiful people, possessed with skill in music and the arts.
They are always spoken about within a context of fabulous magical powers and wonders, which define the
essence of their manifestation. A central theme in the myth of the Tuatha is that of the Second Battle of Mag
Tuired. During the First Battle of Mag Tuired the king of the Tuatha, Nuada, is wounded. Because he is now
physically blemished, he can no longer serve as king. The kingship is then given to his adopted son, Bres.
Bres's father is a king of the Fomoire, a group of people with whom Nemed and his people had fought in
previous times. Bres's mother, Eriu, is, however, a Tuatha. The choice of Bres is apparently an attempt to
accomplish an alliance between the Tuatha and the Fomoire.
Bres, however, demands severe tribute from the Tuatha and persecutes them in many ways. A champion,
Lug, arises from among the Tuatha; Lug is a master of all the arts of magic and warfare. Meanwhile Nuada,
the blemished king, is restored to his kingship after he has been equipped with a silver arm. Nuada takes
counsel with Lug, Dagda, the great god with the magic cauldron, and others concerning the preparations for
warfare with the Fomoire. When the battle finally takes place, the Tuatha who are slain in the fighting are
magically restored to life. Lug also uses magic to vanquish Balar "of the baleful eye." The Fomoire are routed.
The life of the captured Bres is spared when he promises to advise on the proper times for sowing and reaping.
Unlike similar battles in other Indo-European mythologies, the Second Battle of Mag Tuired does not end in a
reconciliation and fusion of the two parties. The skills imparted by Bres, however, serve the same function of
completing the functions needed in settled society.
The Tuatha are themselves later defeated by the Sons of Mil, the immediate ancestors of the Irish people.
The Tuatha are said now to live in the underground of Ireland, in the fairy regions, where the fairies are
subject to them. An analogous mythological history is related in the Welsh cycle of The Four Branches of
the Mabinogi.
In the Ulster cycle the heroic accomplishments of Cuchulain are related. Cuchulain in some versions is
said to be a foster child of Ulster, and in some respects his character is modeled on that of Lug of the
historical-mythological cycle. He is described as a small black-browed man, beardless and full of gaiety.
When he is in battle a remarkable change comes over him; he increases in size, and his body trembles
and whirls about inside of his skin so that his frontal features are turned to the rear. He can draw one of his
eyes back into his head, and his hair bristles on end, with a drop of blood on the end of each hair. When he
is in a warrior frenzy he attacks anyone in the vicinity, friend and foe alike.
The central story of the Ulster cycle is the Cattle-raid of Cuailnge (Tain Bo Cuailnge). Queen Medb of Connacht
and her vanguard attempt to steal the great bull, Donn Cuailnge, owned by the men of Ulster. She desires this
bull so that her possessions will equal those of her husband, King Ailill, who owns a great white-horned bull,
Finnbennach. Through the structure of this story the exploits of Cuchulain and his companions, Conall Cernach
and Loegaire Buadach, are related. In the warfare against Queen Medb, Cuchulain realizes that he is fighting
against supernatural forces that have been organized against him.
Before the last battle, the Great Carnage of Murthemne, Cuchulain realizes the contradictory workings of his
geasa. The geasa is a kind of personal obligation or taboo that cannot be violated by the individual without
suffering dire consequences. For example, the sorcerers of Queen Medb are cooking a dog when Cuchulain
passes. One of his geasa obligates him to eat the food from any hearth that he passes; another of his geasa
makes the meat of dog a forbidden food. When he eats the dog he feels some of his power leave him. In this
manner he is depleted of his great powers and eventually is mortally wounded in battle. He is tied upright to a
pillar so that he can die while standing.
With cheering rousing chorus, As round our blazing fires we throng, The starry heavens o'er us; Impatient for the coming fight, And as we wait the morning's light, Here in the silence of the night, We'll chant a soldier's song.
Soldiers are we
In valley green, on towering crag,
Sons of the Gael! Men of the Pale!
There was more kinds of animals then you've ever seen. And they'd run around free while the world was being born. The loveliest of all was the Unicorn!
There was green alligators and long necked geese,
But the Lord seen some sinnin' and it caused him pain.
"You'll take two alligators and a couple of geese,
Well, Noah looked out through the drivin' rain,
"So you take two alligators and a couple of geese,
And the the ark started movin' and it drifted with the tide,
You'll see a lot of alligators and a whole mess of geese, 
From glen to glen and down the mountain side. The summer's gone and all the leaves are falling, Tis you, Tis you must go and I must bide.
But come ye back, when summer's in the meadow, |
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