Bards and Tales: March 2023

Friday, 31 March 2023

Thursday, 30 March 2023

Wednesday, 29 March 2023

The Green Man is often perceived as an ancient Celtic symbol. In Celtic mythology, he is a god of spring and summer. He disappears and returns year after year, century after century, enacting themes of death and resurrection, the ebb and flow of life and creativity. The Arthurian legend of Sir Gawain, The Green Knight, is a notable image of the Green Man from the Middle Ages. Gawain had a green helmet, green armor, and green shield... even a green horse. When he was decapitated, he continued to live. ¹

For our ancient ancestors, many spirits and deities were associated with nature, wildlife, and plant growth. After all, if you had just spent the winter starving and freezing, when spring arrived it was certainly time to give thanks to whatever spirits watched over your tribe. The spring season, particularly around Beltane, is typically tied to a number of pre-Christian nature spirits. Many of these are similar in origin and characteristics but tend to vary based on region and language. In English folklore, few characters stand out -- or are as recognizable -- as the Green Man.

Strongly connected to Jack in the Green and the May King, as well as John Barleycorn during the fall harvest, the figure known as the Green Man is a god of vegetation and plant life. He symbolizes the life that is found in the natural plant world, and in the earth itself. Consider, for a moment, the forest. In the British Isles, the forests a thousand years ago were vast, spreading for miles and miles, farther than the eye could see. Because of the sheer size, the forest could be a dark and scary place.

However, it was also a place you had to enter, whether you wanted to or not, because it provided meat for hunting, plants for eating, and wood for burning and building. In the winter, the forest must have seemed quite dead and desolate... but in the spring, it returned to life. It would be logical for early peoples to have applied some sort of spiritual aspect to the cycle of life, death, and rebirth. ²

The Green Man is connected with the god Fionn where he is known as the Derg Corra or “man in the tree”. He is the symbol of wisdom, closely connected, like Fionn, with the stag. He is described as a curious character who sometimes goes about “on the shanks of a deer,” but is described in the tale of Fionn as seated in a tree, with a raven on his shoulder and a deer at his feet. He carries a bronze cup containing a salmon and shares among his companions' various fruits of wisdom. ³

Source: ¹ Ancient Symbols; ² Pagan Wiccan About; ³ The Book of Celtic Myths

Image: Green man

Shared from Celtic Bard Jeff on FB

Tuesday, 28 March 2023

The Universe

Monday, 27 March 2023

Do not grow old

Sunday, 26 March 2023

Make more time for this

Saturday, 25 March 2023

Take time

Friday, 24 March 2023

What forgiveness means

Thursday, 23 March 2023

Through the eyes of a child

Bards and Tales

When an image tells you a story ...

Wednesday, 22 March 2023

Check yourself. It's Okay.

The Night of the Big Wind

Óiche na Gaoithe Móire

January 12, 1839

The “night of the big wind” or as it is known in Irish “Óiche na Gaoithe Móire” was one of the worst storms ever recorded in Ireland leading to many deaths, mass homelessness, and apocalyptic levels of destruction around the entire country. The power of the storm and the resulting damage was so intense that people ascribed supernatural origins to it, with some believing that it was Divine retribution, and others thinking that the fairies were to blame.

The storm itself occurred on the night of the 6th of January (the 12th night/feast of the epiphany/Nollag na mBan) and the early hours of the 7th in 1839. The devastation of that night would be passed through the generations, with people recounting it to the next generation whenever a storm would break out.

The day started with snowfall, but throughout the day the temperature would rise by 10 degrees leading to the day becoming unnaturally warm and clammy by some accounts. A number of people noted that there was a sense of foreboding in the air and that there were ominous, motionless clouds and an unnatural absence of wind. As the evening pushed on, rain and hail started and the wind amped up in intensity from about 10pm onwards. The rudimentary weather measurements available at the time recorded extremely low barometric pressure, ideal for extreme winds, earlier in the day.

First-hand accounts of the event paint a picture of the absolute terror that must have been felt by people. One man, who was only a boy at the time tells how his brothers struggled to rescue all the animals before the outhouses collapsed around them. He tells us how the sound of the wind from that night stuck with him his entire life and that it was so loud that adults had to shout directly into each other’s ears for any hope of hearing each other. Other accounts tell us that it sounded like “a continuous peal of thunder” or the “bellowing of ten thousand bulls”. We can only imagine how terrifying this would have been, especially to a child.

The Newry telegraph was one of the first to report on the damage on the 8th and even though the full extent of the damage was unknown it reported that several ships and boats had been wrecked with a number of lives lost, houses decimated and unroofed, stacks of turf (the main source of fuel) destroyed, stored crops wrecked, livestock dead or missing and centuries-old trees uprooted (10,000 alone on the Ballymeyer demesne). In many cases, people lost everything.

To paint a picture of the conditions in the country at the time. The population was roughly 8.2 million (today it is 5 million) and the majority of houses were mud-walled thatched cabins, with an estimated 2 million people living in sod/mud cabins (like this). If you think of the fact that even the “big house”, stone churches, and castles were damaged, the ramshackle houses of the lower classes stood no hope at all. As you can imagine, the thatched houses brought their own problems. The wide chimneys and thatch were a disaster waiting to happen and fires broke out in many townlands, with varying degrees of destruction. More rural areas fared better than towns in this regard due to the houses being further apart. Loughrea suffered terribly with 87 homes being completely destroyed. The whole town might have been lost were it not for the wind suddenly changing direction. One policeman trying to help to quell the conflagration, received serious burns to the eyes from red-hot ashes blowing into his face. It’s hard to imagine the terror of the roaring winds, the screaming and abject terror and the pitch black of the night being broken by roaring fires and buildings falling around them. Outside of the losses to fire, 600 people in the area were left destitute. Many had to flock to churches and police stations in the following days for shelter. It was said that as a result of the storm “manys a one who lost their fortune and manys a one who found it” owing to the fact that many people kept their savings either stashed in the thatch roof, or in the chimney. For those unlucky enough to lose it, there were others who were unscrupulous enough to make their own fortune by gathering up the ill-gotten gains.

The large ornate chimneys of the mansions and stately homes of the landed gentry fell prey to the unnatural winds. Many deaths were a result of falling masonry and it is estimated that almost 5000 chimneys were knocked throughout the country (houses big and small). Some people were even forced to find shelter by hedges, hollows, and embankments. Eyewitness accounts tell how “huge limbs of oak flew like straws before the fury of the tempest”.

A number of anecdotal stories arouse out of the disaster. Herrings were said to be found 6 miles inland, supposedly carried by the winds after being pulled from the water. Salt brine was reported covering trees 12 miles inland. Waves were said to have come over the top of the Cliffs of Moher and the sound of waves crashing over was said to be heard miles inland, so loud that it could be heard over the thunderous roar of the wind itself. A canal was said to be stripped dry of water by the force of the wind. A pig was said to be carried a quarter of a mile and found safe and well stuck in a tree. And, given the vast destruction of trees and destruction of birds’ nesting and roosting spots (and the mass death of birds) the following spring was said to be almost devoid of birdsong. A massive tree was uprooted in a Carrick Fergus graveyard, bringing “many of the dead to the surface”. An account from one area claims that the damage was so bad that it was the “big wind” that was the impetus for emigration and not the great hunger that would follow only a handful of years later. sand dunes formed from sand carried inland appeared in numerous areas. One account tells how years later while preparing to build a new house, an entire house was found 8 feet below the sand, having been entirely subsumed by the sand dunes.

As you could imagine, given the widescale destruction, it would come as no surprise that supernatural forces were blamed. Some gave divine retribution as a cause and that it may be a signifier that the world was about to end. The great scholar John ó Donoghue was spending the night in a hotel in Glendalough while carrying out fieldwork for the ordinance survey. As he survey the damage the following day, he remarked that the whole country looked like it had been “swept away by a broom” (ó Donovan was intimately familiar with Irish manuscripts, so I have to wonder if he is referencing Irish eschatological belief here, a tale where a giant broom will sweep the world clear on doomsday). Others ascribed the disaster to the sídhe (the fairies). A few different versions of this exist: invading fairies fighting Irish ones, massive groups of different factions fighting each other, or that it was the fairies finally leaving Ireland on magical tornadoes. An account in the national folklore collection tells us that a local spot normally associated with fairy music has been silent since.

The estimated damage done (in today’s money) is somewhere around the 250 million mark. The death toll is uncertain but is estimated at between 300 to 600 people. Thousands were left homeless, and many were injured. Stones were erected in some towns detailing the damage done. Interestingly, when the old age pension was introduced in 1908, the age of the people applying for it was determined by if they were alive at the time of the big wind.

Image: Schipbreuk op een rotsachtige kust, Wijnand Nuijen, ca. 1837

Sources: IRELAND FOLKLORE AND TRADITIONS

‘Night of the Big Wind’, Frank Watters, Journal of the Pontzpass and District History Society, 1994 (pp.73-82)

Irish Weather Online

‘The Calm Before the Storm’, Irish Times, 16th Oct 2017 NFSC, Vol.0313:0569; NFSC, Vol.0185:0569; NFSC,Vol.0909:288; NFSC, Vol.0186:364; NFSC,Vol.0113:376

(From Celtic Bard Jeff on FB)