Irish Medieval Clothing

Irish medieval clothing

Clothes in medieval Ireland consisted of two main items. Mentioned in the early records up until the 16th century these were the leine and the brat. Most Irish clothes of the time were very brightly coloured, often striped or dotted in various patterns. Brehon’s law (the set of laws that governed ancient Ireland) dictated which specific colours a person’s clothes could be:

“The son of a king of Erin shall wear satin and red clothes''

“The sons of the inferior classes of chieftains shall wear black, yellow, or gray clothing"

"The sons of the lowest class of chieftain shall wear old clothes"

Material for garments varied with social class. The lower classes, which made up the majority of the population, wore clothing made of wool or linen. Since silk and satin had to be imported, only the very rich could afford garments made from such materials.

Leine.
The first was the leine (pronounced lay’/nuh; plural leinte). This was a smock like garment, either sleeveless or with fitted sleeves that fell to just above the ankles. For women, the garment could be even longer, although a full-length leine was never worn with out a brat (see below). Among lower classes, leinte were often shorter, presumably to allow for manual labour. The arms, chest and neck also had a looser fit to allow workers to slip the garment down to their waists during the day’s heat. Designs were embroidered on the neckline, cuffs and hemline. The leine was often pulled up through a belt, making the top billow and the length shorter.

Brat.
The second item found in medieval Irish garb is the brat (pronounce braht). This was a rectangular cloak, most often made from wool. It was worn much like a shawl, with a pin to fasten it at the neck or right shoulder. It was a voluminous garment that could be repositioned to create a hood. Brats were dyed many bright colours. Often the brat was one colour with a fringe or border of another colour. As with the leine, a longer length indicated a higher social status.

Inar.
Another garment sometimes found is the inar. This was a close fitting jacket that came to the waist. It was made both with sleeves and without. The inar was worn with trews (close fitting trousers) and never a leine. Soldiers are most often depicted in these garments.

Broc.
The trews worn with the inar were brocs. These were tight fitting trousers. They came to at least the knee, but could often be longer. When they were longer, they also had a strap that fitted around the bottom of the foot, making them look similar to modern stirrup pants.

Crios.
The crios is a belt, either woven from wool or made out of leather.If woven then several colours are used but usually there is a white border. While weaving, the warp is held taut between a foot and the weaver's hands; no loom is used. They are made 3 1/2 yards long for men, 2 yards for women In addition to holding up a leine, the crios was used to carry things as was often the way in medieval cultures. In contemporary times the crios (pronounced Kris) was worn by fishermen on the Arran Islands off the west coast of Ireland.

Brog.
Brog was a general term for shoes. Most brogs were made of untanned hide, making them soft and pliable. They were stitched together with the same hide and there was no lift or insole. There were also more ornate shoes made of tanned hide that had heels but these were most likely for special occasions.

Kilts.
There is still some speculation as to whether or not the ancient Irish wore kilts. Some historians believe that they did in fact wear kilts. Other believe what is actually depicted is a leine pulled up through the belt, giving the appearance of a kilt, the feileadh mor.

The Ballybog or Peat faerie.

In keeping with our field trip to a bog I thought I would tell you of the Ballybog.

The Ballybog or Peat Faerie.

Although the Irish Ballybogs have been known to live in Wales, Cornouailles, England, and Ireland, there were greater numbers of them in Ireland. As one of their names (Peat Faeries) suggests, the Ballybogs are fond of peat, something we are lucky enough to still have.

Diminutive in size, these small creatures are strange looking with disproportioned bodies. Their heads seem to sit directly on the top of a round body without any neck at all. Plus, their spindly legs do not even look as though they could stand on their own, let alone hold up such a rotund shape. Its gaping mouth is full of blunt, needle-like teeth and its nose hangs down over its top lip, matched by a pair of dog-like ears that sit up on their own. For the most part, the body and head resemble that of a toad with mismatched ears and nose. Their arms mirror the legs in appearance, turning the Ballybog into a frightful vision of weirdness. To top it all off, these little wrinkled creatures appear to have been dipped in mud so much like a chocolate covered cherry, only in this case, a mud-covered Ballybog.

Repugnant in both appearance and sound, the Ballybogs are creatures that prefer to keep to themselves. Obviously, as guardians of the bogs, they live in the bog and prefer the mud holes that are so numerous in that type of location.

Whether due to their solitary existence or some quirk of nature, the Ballybogs cannot speak and only grunt in place of verbal language. This adds to the common belief that the Ballybog is one of the dumbest faeries. Some might say their grunting and slobbering behaviour is reason enough to consider them somewhat less intelligent than humans and closer to the animal kingdom but be careful of what you say. Many people have lived to regret insulting the gentry.

Since their main purpose in life is to protect the bogs, they cause relatively little mischief or damage, certainly less than man as far as the bogs are concerned. However, whether they have a mischievous streak or simply get bored, the Irish Ballybogs have been known to prey upon unsuspecting human travellers and lead them astray from the path. No real harm is ever done to these unwitting travellers other than a few hours of lost time and a bit of unexpected aggravation.

The Irish Ballybogs are known by many interesting names, each with a clever little twist on their origin. The Cornish and Welsh have called them Peat Faeries, Mudbogs, and Bogles. The people in northern England and the Isle of Man have called them Boggies, Boggans, and Bog-a-boos. No matter what name they are called by, the Irish Ballybogs have been the guardians of the bogs since the bogs were formed.

They are most typically encountered in Ireland, where people still use peat or turf as we call it as a source of fuel because Ireland lacks natural coal and oil deposits.

While the Irish ballybog was merely unpleasant, the English bogle possesses a nasty temper. The bogle focuses the majority of its ill will upon those who are lazy, incontinent, or guilty of crimes. Like many of the fae is believed that at one time, they were they guardian spirits of bogs. Some have suggested that the preserved human remains found in the peat bogs of northern Europe and are evidence of ritual human sacrifices made to placate the fae who dwelled within the bogs.

Field trip to the bog.

Field trip to the bog

On October 6th we went on a field trip to a bog in Ballintubber County Mayo with the college.

Here are a few of the plants we saw. I’ve included a little folklore with them concerning their use.

Bog Cotton. Cursed by St.Patrick. Used for filling mattresses and pillows.

Bog Asphodel. Also known as Cruppany grass in County Donegal. Farmers believed that it gave their sheep foot rot or ‘Cruppany’. Also known as Bone-breaker for the same reason.

Bog Myrtle. Considered blessed in Irish folklore, Valued for its many uses which included being used to repel insects, flavour beer and provide yellow dye. It gives off o lovely fragrance when burnt. Leaves off the bush used to be put in linen presses to scent clothes and keep away moths and also into beds to repel fleas. The tops of the branches were used for tanning. The fruits were used in soups and stews to add flavour. Used for medicinal purposes to treat sore throats and kidney trouble. A sprig of Bog Myrtle would be tucked behind the ears or in the hat band to keep the bugs at bay. Herbalists have also been aware of the antibacterial properties of this native herb, known commonly as Sweet Gale. However its uses have been mostly forgotten in recent times. Scientists, who tend to be a little reticent at embracing herbalists' anecdotal evidence, are coming round to supporting Bog Myrtle as the next “big thing” in the pharmaceutical industry for use in skin creams for the treatment of acne. It is reputed to enhance healing through its antiseptic properties.

Sun Dew. Gives off sticky dew which is secreted by the leaves to trap flies & other insects in order to supply additional nourishment. It was said to be a love charm because of its ability to lure and trap other creatures and was known as the herb of love. In Ireland the leaves were boiled in milk (that of asses preferably) as a cure for whooping cough, asthma and Jaundice. Despite this, farmers suspected Sun Dew (wrongly) of giving their sheep liver rot. In ancient times Sun Dew was used by Celtic tribes for dyeing their hair.

Tormentil. The roots of Tormentil were boiled in milk and the milk then given to calves and children to cure them of colic. The name Tormentil reflects this. In Irish folk medicine a mixture of Tormentil, wine and milk was recommended for heart complaints and the roots were used to cure diarrhoea and colic. In Ireland it was also mixed with St.John’s Wort to produce a sleeping draught. The roots of Tormentil contain a lot of tannin and were used in Ireland for tanning, especially during the eighteenth century when tree bark had become scarce. The roots were also used for producing a red dye while the flowers were used to produce a yellow dye.

Devils Bit Scabious. In Ireland it was believed if cows eat a lot of them their milk will be very creamy and that it grew on land that would give good milk. Its name comes from the legend that the devil was jealous of all the healing qualities of the herb so he bit off the end off its root in spite. It was said to be a cure for the plague, fever, poison, venomous bites, bruises, falls, blood clots, swellings of throat, wind, worms, wounds, scurf, dandruff, pimples and freckles. It was used for coughs and internal inflammation. A decoction made from the root was used as a wash for skin eruptions and to clear the head of scurf, dandruff and sores. This emphasis on skin complaints is the origin of the name ‘Scabious’.

Heather. In Ireland it was used to make brooms and beds (springy branches). It was used as fuel for the fire. The flowers were used to make dye. It was a good fodder for livestock; it was used in the production of ale. Honey made from heather is highly prized. In Ireland heather tea was used in the treatment of a weak heart and also for curing coughs. It was also known as a cure for asthma.

Knapweed. In Ireland a decoction of its roots was used in folk medicine as a cure for jaundice and liver trouble and as a tonic for cleansing the system.

Deer’s Grass. The berries when boiled yield a black dye which is suitable for dyeing cloth.

Royal Fern. In Ireland the rhizomes were used in folk medicine as a cure for sprains, dislocations and bruises by boiling them down in water and bathing the effected part with the liquid. It was also used as a cure for rickets, rheumatism and sciatica.

It just goes to show Bogs CAN be interesting places.

The Rowan Tree.

The Rowan Tree.

The rowan was the tree Par Excellence of Irish myth and legend. It was on wattles of rowan that the druids slept in order to have prophetic visions of the future. The brilliance of the red berries in autumn imbued the tree with magical powers, hence the association with the druids and all things magical.

The wattles of the rowan were sometimes carved with Ogham symbols to further enhance their powers. No wonder then, that the rowan was called Fid na ndraoi, the tree of the druids. The rowan appears in many Irish myths and legends.

In The Cattle Raid of Fraoch, Fraoch, the most handsome warrior in Ireland sets off to woo Findabar, the beautiful daughter of Ailill and Medbh of Connacht but Ailill is less than keen on the match so demands a bride price of “three score dark grey horses with golden bridles and twelve milch cows and a white calf with red ears”. Fraoch refuses and so Ailill plots his downfall. Ailill ask’s Fraoch to swim to the far side of the river, “Bring me back a branch of the rowan that grows on the river bank, I find its berries beautiful”.

There follows a lyrical description of Fraoch returning with the rowan branch. Findabar said after that, whatever looked beautiful to her, she thought it more beautiful to look at Fraoch across the dark waters, his skin so fair, his hair shining in the sun, his eyes so very blue, the branch with its red berries between his throat and his fair face.

Ailill asked for a second branch of rowan. Fraoch turned to cross the river again. This time, however, he was attacked by a river monster but Findabar threw him a sword with which he cut off the monsters head. Fraoch had his wounds healed in a sacred well and won his love Findabar.

In the pursuit of Diarmuid and Gráinne the giant Searbhan guards a magical rowan in the woods of Dubhros. The tree grew from one of the berries dropped by the magical Tuatha De Dannann who were thought to have brought rowan to Ireland from Tír Tairngire (the Land of Promise). Gráinne begs to have some of the berries from the tree and in order to satisfy her wishes Diarmuid is forced to kill the giant to bring them to her.

In Irish folklore it was believed that the first man was created from an ash tree, the first woman from a rowan tree. This was why a sprig of rowan or alder was placed above the cradle, depending on the sex of the baby. Sprigs of rowan were tied to cows tails or twisted round the butter churn to protect the workings of the dairy on May eve. A time of heightened activity among the spirits and the fairies.

Often the rowanberry was thought to foster rejuvenation: a man 160 years old could be returned to his prime with the honey taste of rowanberries. The happy dead rest under woven roofs of quicken or rowan boughs.

The rowan tree possesses the powers of healing, strength, success, protection, and clairvoyance. The berries are shaped like a pentagram, a symbol of protection in many folk and Pagan religions, and serves as a shield against magical attacks.
It is also carried on ships to help prevent the ship from encountering any stormy weather, and is kept in houses to protect them from lightning.

The Rowan will prevent the deceased from rising from their grave to haunt the living, if it is planted on top of the burial mound.

In some traditions it has been said that if the tree is grown near a stone circle it will help to increase the power and potency within the circle.

All this is just part of the magic of trees in Irish myth and legend.

Celtic Tree Zodiac. This is just a bit of fun.

GORT/IVY - September 30 - October 27
This is just a bit of craic, it is based on a tree calender. I will start with September 30th to October 27th and post each corresponding month. Please don't take it seriously.

Characteristics.

The Ivy Tree - Ivy people have incredible stamina!! They are also usually abundant in talent and win many honours. They have a sharp intellect and a matching sense of humour. On the more serious side they have a quiet kind of faith that believes in the natural balance of things. They are extremely loyal and accept responsibility for their own actions. They can however be extremely manipulative and can use their power ruthlessly when they desire. They tend to attract people with little or no morals and should keep this in mind when meeting new friends. They tend to be poor students; they are just not "book learners" and learn better by experience. They also tend to have very good luck!! In love Ivy people are extremely sensitive. They fall in and out of love at the drop of a hat!! Then, when IN love they can lean toward being clingy. They make generous and caring parents.

Flower
The Woody Nightshade.

Also known as Bittersweet, Scarlet Berry, Violet Bloom, Mad Dog's Berries the Woody Nightshade belongs to the Solanaceae, an immense family of plants which includes Belladonna, Henbane, Potato, Tomato, Peppers and Tobacco. The plant was so named by the ancient herbalists in order to distinguish it from the Deadly Nightshade. Shepherds once hung Woody Nightshade around the necks of their flocks as a charm against the "evil eye" and a necklace of its berries was found in the tomb of Tutankhamen, the Boy-King. Tradition dictated that if placed on the body, Woody Nightshade would dispel the memories of old loves and former sweethearts.

Gemstone
Opal.

The Opal is a historically treasured gem and 6,000 year old Opal artefacts have been found in Kenyan caves. However, most are believed to be approximately 60 million years old (or more) and generally date back to the Cretaceous period when dinosaurs roamed the earth. Early races credited the Opal with magical qualities and traditionally, the Opal was said to aid its wearer in seeing possibilities. It was believed to clarify by amplifying and mirroring feelings, buried emotions and desires. It was also thought to lessen inhibitions and promote spontaneity.

Animal

The Butterfly - Celtic Symbol of faery faith, the Butterfly was believed by many cultures to be the souls of the dead and the keepers of power. Traditionally, no negative energies were said to be experienced in any area of the Otherworld where Butterflies could be found. They were symbolic of the freedom from self-imposed restrictions and the ability to regard problems with greater clarity.

The Boar - Important to the art and myths of the Celts, the Boar (once common) was known to be cunning and ferocious. The battle horn of the Celts sported the figure of a Boar's head, their shields were decorated with engravings of the Boar in warfare, and figures of this animal were mounted upon their helmets. The Boar was said to lead the Celts in battle and show direction for their warriors. The skin of the Boar was also believed to heal wounds.

Deity
Arianrhod.

The name means "Silver Circle." Arianrhod is also known as "Star Goddess," or "Full Moon Goddess". Her palace was called "Caer Arianrhod," otherwise known as the Aurora Borealis. She was Keeper of the Silver Wheel of Stars, a symbol of time and/or karma. This wheel was also known as the "Oar Wheel," a ship which carried dead warriors to Emania, the Moon Land. Arianrhod is sometime depicted as a weaver, linking her to lost myths of creation and magical practices. Daughter of the great Welsh Goddess Don, Arianrhod is said to be useful in helping females find their own feminine power.

Famous people of this sign.

Oscar Wilde,Gandhi,Hilary Clinton,Sigourney Weaver,Kate Winslett.


Remember this is just a bit of craic (fun). Please do not treat it seriously.

Mug Ruith or Mogh Roith.

Mug Ruith.

Mug Ruith or Mogh Roith, "slave of the wheel" is a figure in Irish mythology, a powerful blind druid of Munster who lived on Valentia Island, County Kerry. He could grow to enormous size, and his breath caused storms and turned men to stone. He wore a hornless bull-hide and a bird mask, and flew in a machine called the Roath Rámach, the "oared wheel". He had an ox-driven chariot in which night was as bright as day, a star-speckled black shield with a silver rim, and a stone which could turn into a poisonous eel when thrown in water.

He is described as either one-eyed or blind in the tales and he can dry up the lakes with his breath or raise storms. The mediaeval legend tells how one of his eyes was lost in the Alps becoming a 'snow-calf' or mound; the other eye was destroyed while trying to stop the course of the sun for two days. He was hated and feared by the new Christians and he in turn despised them and was a staunch supporter of the pagan faith.

Stories about Mug Ruith are set in various periods of Irish history. Some say he lived during the reign of 3rd century High King Cormac mac Airt, while others put him in Jerusalem during the time of Christ. In Lebor Gabála Érenn he is said to have died in the reign of Conmael, nearly two thousand years before Cormac's time. Perhaps due to this array of times and settings, poets attributed the druid with extraordinary longevity he lived through the reign of nineteen kings according to one story. His powers and long lifespan have led some to conclude he was a sun or storm god.

In at least two poems Mug Ruith is identified as the executioner who beheaded John the Baptist, bringing a curse to the Irish people. He cuts an equally impressive figure in The Siege of Knocklong, set in Cormac Mac Airt's time. Here he defeats Cormac's druids in an elaborate magical battle in exchange for land from King Fiachu Muillethan of southern Munster, from whom Cormac had been trying to levy taxes. Mug Ruith's daughter was Tlachtga, a powerful druidess, who gave her name to a hill in County Meath (Hill of Ward) and a festival celebrated there (Fire at Samhain).

The various medieval legends about his adventures in the Jerusalem at the dawn of Christendom paint him as an interesting and mysterious character. He is said to have been a student of Simon Magus. It is said that Mug Ruith had learned all he could from the greatest magicians in Ireland and Scotland so with his daughter Tlachgta they travelled the east looking for knowledge and learning form all the great masters of magic and it was through this that he met Simon Magus who taught him his magic skills and helped him build the flying machine Roath Rámach.

Tlachgta, Mogh Ruith and Simon Magnus constructed a fabulous flying wheel named Roath Rámach, a machine they used for sailing through the air, a demonstration that their power was greater than that of the apostles. Tlachgta brought the flying wheel with her to Ireland and it was said to be made from two pillars of stone. She made the Rolling Wheel for Trian, the Stone in Forcathu and the Pillar in Cnamchaill (Cnamchaill means bone damage). These devices were dreaded by all and stories were told for generations that anyone who touched them died, any who saw them were blinded, and any who heard them were deafened. Some speculate that these stones were lightening rods and the fear associated with them was a result of the bolts of lightning fired down upon them.

One story say’s that the territory Mug Ruith received for his descendants was Fir Maige Féne, later known as Fermoy. The medieval tribe of Fir Maige Féne claimed descent from him, although they were ruled by the unrelated O’Keefe’s of Eóganacht Glendamnach.

The Hill of Ward. Tlachtga.

History of the Hill of Ward

Tlachtga Old irish: "earth spear"--tlacht "earth"; gae "spear".

Tlachtga the Celtic Goddess of Samhain. Goddess of Thunderbolt's and Wisdom.

While on the one hand, the figure of Tlachtga is one of the many tragic heroines of Irish myth (such as Deirdu or Grainne), her name is also used for a geographical location. This location is the Hill of Ward, near Tara.

There are two references to Tlachtga in Irish literature; the first is the banshenchas "the Lore of Women" which sought to act as a sort of condensed guide to the various women of Irish myth. The second source is the dindsenchas "the Lore of Places" which sought to explain the names of various locations in Ireland. In each poem, we are told that Tlachtga is the daughter of Mog Roith, a powerful druid of Munster, and is associated with the son or sons of Simon Magus, often tragically.

Tlachtga means "earth spear" from tlacht "earth" and gae "spear." The hill is the site of a great oenach, the gathering, where the druids would light the bruane Samhna, New Year bonfires on Samhain (this was not at Tara). Now called Ward Hill (or Hill of Ward), it lies 12 miles northwest of Tara. Tlachtga was the point where the druids felt that this world and the otherworld were closest at the New Year; this tradition was later blended with that of Tara, which would then be associated with the holy centre of Ireland. The hill had consisted of a raised enclosure surrounded by four banks and ditches, a series of rings; these were disturbed in 1641(around Cromwell’s time).

Tlachtga is a sun goddess, one of several in Irish mythology (another being Grainne wife of Finn mac Cumhail). The name Mog Roith apparently means "devote of the wheel," and it is assumed that the wheel in question, as well as the wheel that Tlachtga makes, is the sun. This could then mean that the Samhain fires held on her hill were a way of recapturing the sun's light in the New Year, a way of ensuring light against the growing darkness of winter. The "pillar" is thought to represent lightning, and this would then explain the name "earth spear", for lightning was a spear thrown at the earth. She is then also not only goddess of the sun, but of lightning and storms.

The theme of a goddess, who dies in childbirth, giving her name to the land, is also seen in the story of Macha in the Ulster Cycle. In dying and entering the earth, her power then resides in the land.

Tlachtga was a fertility Goddess whose cult was centred on the hill. A later myth speaks of her being a Witch and daughter of the powerful wizard and chief Druid Mug Ruith.

The old legends of Mug Ruith suggest that he was a Sun God). The legend speaks of Tlachtga and Mug Ruith arriving in Italy and putting themselves under the tuition of a powerful wizard called Simon Magnus. The three constructed a flying wheel called the Roth Rámach. They used this machine to sail through the air and demonstrate how great their powers were. Mug Ruith and his daughter soon return to Ireland and brought the flying wheel with them.

We are then told that Simon’s 3 sons rape Tlachtga on the Hill and she died there giving birth to 3 sons. The great earthworks seen on the hill were raised over her grave and a festival was held in her honour. The number 3 is a very significant number for the Celts, suggesting that it represents the past, present and future. Or, it represents the world of the living, the in-between world/ underworld and the spirit world. The number 3 clearly has a female perspective because in many cases the Goddesses are described has having 3 aspects.

The myth of Tlachtga being raped by Simon’s 3 sons is a newer one (a Christian invention).

It has been suggested that the rape and death of the Goddess may represent the suppression of her cult with the taking over of another tribe, suggesting that Mug Ruith’s cult belonged to the invading tribe.

The Hill of Ward, also known as Tlachtga has been overshadowed by its famous neighbour Tara, and has not received the attention it deserves as a place of importance. This was the centre of the Great Fire Festival that signalled the onset of winter. The rituals and ceremonies carried out here by the pre-Christian Irish, offered assurance to the people that the powers of darkness would be overcome, and the powers of light and life would prevail. This was the place where the Celtic Sun God and Fertility Goddess were celebrated at the year’s end.

The memory of Tlachtga remained strong at the site, however, the arrival of new invaders have changed Tlachtga’s original role. She underwent a process of transformation from Fertility Goddess (and Goddess who protected her tribe), into the consort of the Sun God (Mug Ruith). The ceremonies at this site continue and the Samhain Festival has been reinstated.

There is a pre-existing grave here known as a barrow burial, which was a burial known to have taken place throughout the Bronze Age and continued into the Iron Age. The person who is buried at Tlachtga is undoubtedly an important figure. However, without in-depth archaeological digging, no one is certain what’s underneath. It is most likely a Bronze Age burial of a local Chieftain whose prestige was very high at the time of his death (it has been suggested that he may have been a King).