Feminism in Irish Mythology.

Feminism in Irish Mythology.


In many of the pagan world religions the feminine is a dominant presence. The land, the rivers, and mountains in fact all of nature is associated with the Goddesses and other supernatural females. In Ireland it was Ériu who gave her name to our land and she had two sister goddesses called Banba and Fodla. The Trio of goddesses was a common concept within Irish mythology, another trio of goddesses are Morrigan (the Great Queen) goddess of fertility and battle together with her sister goddesses, Badb (“Crow”), and either Macha (also connotes “Crow”) or Nemain (“Frenzy”). The Morrigan frequently appears in the form of a hooded crow. She is one of the Tuatha Dé Danann (“Tribe of the goddess Danu”) and she helped defeat the Firbolg at the First Battle of Mag Tuireadh and the Fomorians at the Second Battle of Mag Tuireadh. The Morrigan also appears as the Washer at the Ford, the Washer is usually to be found washing the clothes of men about to die in battle. In effect, she is choosing who will die.

In the ancient Celtic world Anu was the mother goddess and considered to be the mother of all the gods; the Tuatha de Danann. Other references say that she is the mother earth goddess or the Goddess of fertility. On the Cork Kerry border are two mountains called the Paps of Anu (pap is another word for breast.) On the top of each mountain are stone structures or cairns that when viewed from a distance make the two mountains look like a pair of breasts. Anu was known, in the Celtic World, by several similar names: Danu or Don being the most popular alternatives. She was a Mother-Goddess, the wife of the Sun God, Belenos, and considered to be the ancestor of all the Gods, the Tuatha dé Danann, who found themselves obliged to reside in the Otherworld when Miled brought the Celts to the British Isles. She still looks down on us from the night's sky where she appears as Llys Don, better known as the constellation of Casseopeia.

Aine/Enya: A goddess of cattle possibly related to the mother goddess Danu. Irish goddess of love. Also known as the Faery Queen of Munster, she is aligned with faeries and the magic of the woods. Her name comes from the old Irish word An meaning “bright”. She inspires love and has great powers of fertility and healing. As the Dark Maiden she is vengeful when crossed. The feast of Midsummer is held in her honour. She was originally a Sun goddess who could take the form of a Lair Derg, a red mare that no one could outrun. It is possible that Aine and Grainne alternated as goddesses of the waning and waxing solar year, changing place at the solstices. Aine's father, King Egobagal, is one of the Tuatha de Danann. Also called Aine Marine and Aine of Knockaine, she is associated with Knockainy (Aineis Hill in Munster, and with Dun Aine (Dunany Point) in County Louth. People with the surname O'Corra are said to be her descendants.

Airmed: Irish goddess of healing, herbalists, magic and learning. She is a goddess of the Tuatha Dé Danann, who healed those injured in wars and battles. She collects herbs for health and healing and teaches us about the craft of plant medicine. She also guards the secret wells, springs and rivers of healing and is worshipped as a goddess of Witchcraft and magic.

According to legend, there was once a great and noble god Nuada who ruled the Tuatha De Danann (ancient fairy folk). During a fateful battle, King Nuada lost his arm and was forced to relinquish the throne as a result of the deformity. Airmid’s father and master physician, Dian Cecht, fashioned the fallen king a silver prosthetic arm which enabled Nuada to return as ruler of the land.

Now, Dian Cecht’s son Miach believed that with his own skill as a surgeon and his sister Airmid’s aptitude for regeneration, an even better solution was possible. Together, sister and brother perfectly rebuilt Nuada’s flesh arm in “thrice three days and nights.” When Dian Cecht found out that he had been bested by his own son, he flew into a jealous rage, killing Miach with a fatal blow to the head.

Deeply grieving, Airmid went to her brother’s grave and laid a cairn of stones around the burial plot. Soon after, she discovered new life rising from the earth. Three hundred and sixty-five herbs grew on that spot, each one a cure for a specific part of the body. The goddess spread her cloak and gathered up the herbs according to their properties. But when Dian Cecht learned of this, he overturned the cloak, scattering the herbs to the wind and forever losing the gift that Miach had shared with humankind. Only Airmid has knowledge of the specific herbs in her brother’s offering, and so in times of need we may invoke her spirit for guidance.

The number of the herbs, three hundred sixty-five, is symbolic of the passing of a year; reminding us that time heals all wounds. Despite her pain and frustration, Airmid remained devoted to her ministry as a healer. With Dian Cecht and her remaining brothers, the goddess went on to tend the sacred well of healing. The family recited charms and incantations while the injured and dead were immersed and restored to perfect health and vitality. Wells were believed to be a link between the upper and the lower worlds. Airmid and her family used the well as a way for their tribe to communicate with and draw on the healing forces of the underworld.

We celebrate Goddess Airmid by appreciating nature and the gift of plant medicine. We lend honour to her fate by staying true to the course of our own life’s mission no matter what hardships we may endure. Altars dedicated to the goddess should include herbs of any kind, a piece of cloth to represent her cloak, and a bowl or small cauldron of spring water to symbolize her family’s healing well and the mystical forces that flow throughout all of life.

Badb/Badb Catha: “Raven,” or “Battle Crow,” a goddess of war and sovereignty who could take the form of a raven or wolf. Badb was equivalent to the Gaulish Cathubodua. Her sisters were Macha and the Morrigan, making her a triple goddess. She is sometimes referred to as the Fury and is the Crone aspect of the Triple Goddess. Mainly associated with death and destruction she is also the keeper of the Sacred Cauldron, controlling fate, time, and rebirth.

Banba/Banbha: Irish goddess of protection. The poetic name of Ireland, she protects the land and its people from invaders and forms a triad with her sisters Eriu and Fódla. She also gave her name to the river Barrow.

Be Chuille: Goddess of Druids and Witches.

Boann: The goddess of the river Boyne, which passes Newgrange. Boann was the mother of Aenghus. Also known as a goddess of poetry and spiritual insight. She inspires creativity by clearing the mind and opening the spirit to her. You can invoke her presence near running waters or riverbanks. Mother of the herds and a cow goddess.

Brighid: “Fire Arrow” or “Exalted” goddess of fire, poetry, and smith craft, the daughter of the Dagda. Brighid was one of three sisters, all named Brighid, and was a triple goddess. She is the goddess of the Sacred Flame. Each one of her faces represents her dominion over poetry, healing and smithcraft. She is the keeper of the holy wells and rivers of healing and rebirth as well as the sacred flames of creativity. We celebrate her festival at Imbolc when sacred fires are lit and kept burning all night to encourage the sun to return from hiding. She is the mother of invention and smithcraft and the patroness of priestesses. She is also a patron of other womanly arts – midwifery, dyeing, weaving and brewing, and the guardian of children and farm animals – particularly cows.

Bronach: Goddess of sea cliffs.

Cailleach Bheara (The Cailleach): The great goddess of the moon, sky, and earth. Controller of the seasons and of the weather. In her dark aspect she is a destroyer causing famine, disease, and plagues. Other names are The Veiled One, The Hag, The Crone, and The White Lady. She can turn into a beautiful woman and bestow favours on men who are kind to her.

Cailb: Some people associate this goddess with the Cailleach. She is a death goddess and prophetess. Her mouth was on one side of her head and she had pubic hair down to her knees (not her most attractive attribute).

Canola: Irish goddess of music and dance. She fell asleep to the sound of the wind whispering along the bones of a gutted whale on the beach. When she awoke, she created the Irish harp, an instrument designed to capture the haunting sounds she had heard in her dreams. She is the patroness of musicians and bards. Canola aids inspiration and creativity.

Caer: The wife of Aenghus, Caer possessed the ability to transform into a swan.

Danu: The mother goddess and namesake of the Tuatha Dé Danann or “People of Danu.” Earth goddess of Ireland her name translates as “knowledge”. She is the power and magic of fertile soil, rivers and vegetation.

Echtga: Owl goddess.

Eiru, Banba, and Fodhla: Three queens of the Tuatha Dé Danann who aid the Milesians on the condition that their names are given to their home. Eiru is of course Eire, or Ireland, and Banba and Fodhla are often used as poetic titles for the island.

Etain: A shape changing/reincarnating goddess, the wife of Midir. Etain is sometimes related to the Sheela-na-gig icons that dot Ireland.

Flidais: Irish goddess of the woodlands she rides through the forests in a chariot pulled by deer. She is a deity with great sexual powers, seducing male mortals. She is a fertility goddess with many children and supplies nourishment with her cow that can give milk to three hundred people.

Macha: Sister of Badb and the Morrigan, Macha was a sovereignty goddess. Her strong associations with horses make her equivalent to Epona and the Welsh Rhiannon.

Maeve: She is a warrior Goddess of Ireland. She was said to have been worshiped at the ancient mystical site of Tara. Her name is translated to mean "intoxicated woman", as she is associated with intoxication by different substances, such as mead and mind altering herbs. She is also a Goddess of sovereignty, fertility, personal power and of the earth. It is said that the ancient kings of Ireland married the Goddess when they took their place if power. She would bestow her gifts upon them, and they could claim their sovereignty over the land. They would hold great feasts where mead was drunk in her

Morrigan: “Terrible Queen” or “Phantom Queen”; Morrigan is a sovereignty and war goddess, and the lover of Cuchulainn.

Sionainn: Goddess of the Shannon River.

Tailtiu: Harvest goddess. The Fomorian foster mother of Lugh, whose funeral games inspired the festival of Lughnasadh.

Teamair: Goddess of Tara, daughter of Lugh. Her lover was the goddess Brid.

These are just a few of the Irish goddess’s, there are many more goddess’s throughout the various Celtic pantheon.

MUIN/VINE - September 2 - September 29

MUIN/VINE - September 2 - September 29


The Equaliser.

Those born under this sign have a very changeable personality, one minute up, the next down, one minute full of laughter, the next full of tears. In other words extremely emotional. In times of danger or stress they are very cool and in control and are good organisers. If born under this sign you have a gentle and kind nature, you are a good socialiser although a little over indulgent at times. You need to feel in control of your emotions in order to have balance and contentment in your life. People born under this sign are not really ambitious, they have a very simple attitude towards life, they believe happiness and balance is more important than pursuing high ambition. The old saying “You sow what you reap” is the message they tend to send out. Due to their high emotions they are passionate lovers but they can be difficult to fathom out and this may cause problems in long term relationships. They have an earthy quality that can be extremely attractive and they have a good sense of humour. They are very good at seeing both sides of the story and can empathise equally with all concerned.

People born under this sign have a love for the finer things in life like good food, fine wine, music and the arts. They have very good taste and are both charming and elegant and have a certain degree of class. You can bring harmony and stability to others but try not to become dependent on others in order to validate your own self worth.

Top image: On The Vine by Darice Machel McGuire (An American artist).

The Death Coach. Cóiste Bodhar

The Death Coach.


In Irish Folklore the Death Coach is known as Cóiste Bodhar (Koe-shta-bower), meaning death or silent coach and if you see or even hear it then either you or a close relative will die in the very near future. The belief is that once the coach has come to the land of the living it cannot return empty. Once death has come to collect there is nothing on earth you can do to prevent it. The headless horseman that drives the coach is known as the Dullahan. The Dullahan is also known in Irish as Gan Ceann, meaning without head and it is usually seen either driving the coach that is pulled by six black horses or riding alongside on a black stallion. The eyes of the Dullahan are massive and are always darting around and the mouth is constantly grinning and showing a nasty row of sharp teeth. The flesh of the head has been described as smelling, looking, and having the feel of rotten cheese.

The Dullahan carries a whip and this is said to be the spinal column of a human corpse, the coach is also decorated with the remains of corpses, skulls take the place of candle holders, the cover of the coach is usually made from the shroud off a coffin. When the coach reaches the abode of the person picked by death the Dullahan calls out their name and they immediately die. There is no point trying to block the road against the horseman for as he approaches all locks and gates open and if you look upon him he will throw blood at you and this is said to mark you for death. They have even been said to snatch your eyes out with the whip. One way of protecting yourself is through the use of gold. Carry a gold pin or coin for they are said to be frightened of the yellow metal.

The Banshee, also known as Bean Sidhe in Irish sometimes accompanies the death coach flying alongside wailing and screeching out a warning to certain families that one of their members is about to die.

This story is based in folklore throughout Europe but especially in Ireland and it is a legend that is both widely known and feared. In every country where it is recorded in folklore it is treated with fear and respect for it always represents death. It seems that the one thing that unites all people is the fear of the unknown, especially when it comes to death. Why do we still believe in these old tales of superstition and signs of ill omen? Maybe it’s because it is still the one thing we have no control over, yes we may put it off for a time, but in the end it is inevitable. It is the one journey that we will all take for as the old saying goes “There are only two things we can say are certain in this life, death and taxes”.

The Cóiste Bodhar is mentioned by W. B. Yeats in his collection Folk tales of Ireland

The Death Coach.

The sound of the church bell can be heard in the distance. It is midnight on a cold winters evening. The streets of Westport are silent and most people are tucked up safely in their beds after a hard day’s work. The night is dark, clouds blocking out the moonlight, the wind sounds mournful as it rattles the window pane.

In one of the houses a man sits by the window waiting patiently for a sign that the doctor approaches. In the bed his dear wife lies silent. By the flickering light of the fire he can see her face, older now but still as beautiful as she was the first day he saw her at the village dance all those years ago. She looks drawn and every so often her face wrinkles as if in pain, the drugs don’t seem to work as they used to and it upsets him to see her so. He walks over to the bedside and strokes her brow, she holds his hand tightly and he can feel the coldness of her skin. She is barely breathing now, shallow and quickly and he knows in his heart and soul that she is slowly drifting away. In one way he is happy for her as it means she will be free from pain but for this he feels guilty, he cannot bear to see her in so much pain, sometimes she looks as if she wants to scream out in desperation “Don’t leave me” and yet he knows he must for he cannot go with her on this journey. Not tonight, not yet.

He hears the sound of horse’s hoofs and the clatter of wheels rolling over the cobbles. He gently frees his hand and walks over to the window expecting to see the doctor arriving. It’s not the doctor’s carriage he sees outside, it’s a black coach that has no horses for the shafts are empty, and yet he can still hear the sounds of hoofs and heavy breathing. The doors of the coach are closed; there are black holes where there should be windows. Slowly the coach approaches.

He breathes out a heavy sigh and is filled with deep sorrow for he knows it is the Death Coach. His wife knew that it would come for her tonight but he had told her not to be silly, she would soon be up and about, wasn’t the doctor coming and he’d give her some medicine. He didn’t believe in such nonsense, he didn’t want to believe. However, his eyes told him what his heart knew to be true for now it stopped outside and the door slowly opened. His heart was thumping in his chest as he looked upon the terrible sight and he walked over to the bed, he clutches his wife’s hand once again, she opens her eyes and smiles, that gentle smile he knows so well, she tries to squeeze his hand in return but is now too weak.

“Is it here?” she asks, her voice a bare whisper, he nods.

“I love you so much,” he says to his wife as he leans down and kisses her, as he does so he can feel her last breath on his lips, it is as if her very soul has passed through him. Her grip loosens and her hand gently falls away, she has gone from this world and he knows she has died. He stands up straight and looks upon her face with great tenderness and love, the tears flow silently down his cheeks.

“Goodbye my love.”

As he stands there knowing not what to do he sees a movement out of the corner of his eye. He looks over and sees his wife standing by the door. he looks back to the bed and sees the body of his wife lay there looking for the entire world as though she is asleep. He looks back at what he now believes to be his wife’s spirit; she smiles at him, turns and walks through the door. He hurries over to the window and looks out, hoping to see her just once more. He sees her walk over to the open door of the coach, pausing just for a second she looks towards the window; it’s as if she knows he is stood there. She raises her hand and gives one last gentle wave; he waves back, his heart breaking, tears streaming down his face. She turns back and steps into the coach and the door closes behind her. The horseman raises his whip and the coach slowly moves away and then is gone.

“Goodbye my love,” he gently calls. In a way he knows her pain is over but for him it has just begun and with a heavy heart he turns away. Hearing a knock at the door he opens it and standing there is the doctor. “Hello, doctor, she’s dead” he says, and the tears flowed once again.


Hope you enjoyed the story.

The House of Mystery.

The House of Mystery.


There is a lovely rustic house on the banks of the River Shannon in Baile An Taibhse a small rural village in County Clare. It is shown on records as far back as 1715. It was previously owned by the McDermott family until 1975 and was said to have had a tragic and sordid history whilst under their ownership. Was it this history that some say caused it to have been possessed by evil forces?

In the year 1975 a good, gentle man called John Murphy killed his entire family and then in desperation killed himself. Was it murder-suicide or was there some other darker force at work?

John Murphy was not a local man but those who knew him did not believe him capable of such horrific crimes. When the last remaining member of the McDermott family had died the house had been placed on the market but due to its dark history there was no local interest. However, it was seen by John Murphy who yearned for a simpler life and bought by him in 1975. He was at the time living in England and as soon as the papers were signed he, his wife and three children relocated. As a painter he was able to work from home, setting up a studio in one of the out buildings. May of 1975 was for the time being a happy time.

They say John had an interest in the supernatural and that he began to research the history of the house. Was it this interest that set the wheels in motion? His mental health began to suffer, he began to hear voices and he became paranoid suffering from feelings of persecution. His family became withdrawn and isolated; they refused to talk with their neighbours deciding instead to remain indoors as much as possible.

It was round the middle of November when it happened. John had a huge row with some of the locals, the reasons are lost in time. He stormed off and went home, later that night and for the next two nights passerby’s said they heard raised voices, yelling, angry voices, and then....

The police called at the house, receiving no answer they forced an entry, what they found caused some of the officers to become violently sick....It was a terrible sight. Dressed only in their nightclothes, Yvonne (the wife) and the three children (Claire, age 8; Anne, age 5; and Sabrina; age 4) were brutally murdered. Yvonne’s throat had been slit; a later autopsy indicated that this had been done after death. All the children had knife wounds. To make matters worse all four bodies had been propped up against the wall in a sitting position, eyes wide open, staring up at the ceiling where John Murphy was hanging from an electrical cord tied to a wooden beam. He was covered in blood.

Yvonne and the children had been murdered in their own bedrooms and their bodies moved to the room in which they were found by the police. Above each of these four victims was a message, written in their own blood. The murder weapon turned out to belong to John Murphy and the police decided that it was an open and shut case. One of murder and suicide. Case closed.

However, unless John had superhuman powers how did he get up to the ceiling? No ladder was present, no chair, no way he could have possibly have lifted himself up never mind tie the cord round his neck. Even so, he was a quiet man, non-violent. Had he become mentally ill and finally cracked? Had evil forces made him mentally ill? Was he under some demonic possession from the house? How did he end up hanging from the beam? Did some evil force kill him once he had carried out the murders? So many unanswered questions. None of the locals will talk about the house even now. It is known that John had argued with some of the locals just before the murders, were they the victims of some horrific crime and cover-up. The house and its reputation conveniently perpetuating folklore and keeping the truth hidden.

Some years later, the mystery of the house and the tragic events were still generating a lot of interest, in fact it had become quite infamous, so much so that a group of young people decided they would carry out their own investigation. They planned to break into the now boarded up house and spend a few nights there to see what they could discover. At first all went well, they set up the equipment they had bought in order to assist them in their endeavours and they settled down for the night. Some locals reported hearing angry voices, raised voices quarrelling, just like before. Of course no one realised that there was anyone in the house, they just thought it was the sounds of the house and its history and hurried pass.

Eventually, worried that no communication had been received from any of the young people their families decided to gain access to the house. The equipment was still running and there was even music playing on the radio. The young people, however, were nowhere to be found. They had simply vanished without trace.

Had the house claimed more victims? Did the evil forces within the walls of the house drive them away, if so where were they? Had they been murdered because they had discovered the secret of the previous killings? Again so many unanswered questions.

We may never know the truth, the truth lies buried within the walls of the house and the house remains silent. Some say as you walk past on a lonely winters evening you can hear moaning coming from the house. Or is it just the wind. I’ll let you decide. Sleep well.

Hope you enjoyed this ficticious story (or is it?).

The Celts.

The Celts.


The Celts tribal system was very sophisticated. Chieftains and leaders were elected and women had an equality of rights. Women could inherit and own their own property; they could be elected to office and could lead a tribe even in times of war. The word “Celt” was introduced by Greek and Roman writers who used it to refer to the tribes that occupied Europe to the north and west of them. When the Greeks encountered these peoples they called them “Keltoi” or “Galatai”. Keltoi meaning either “the hidden people” or “those who are strange”. There are many theories as to the origin of the names, the Indo-European word “Quel” means elevated or raised, and it has been suggested that the word “Celt” is derived from this as some people believed that the Celts had a higher spiritual belief. The word “Gala” is a Greek word meaning “milk” and this may have referred to our white complexion. Who can really know the truth of these things?

The Celts flourished as a civilization until they were subjugated by the Roman Empire. Maybe this was because they were fiercely independent of each other. They were lovers of freedom and equality and so were not bound by a central authority. The Celts were not united in the conventional way that would be understood today, what united the tribes were not borders but a culture and spiritual belief system. With the coming of an organised military and the new religion of Christianity the way of life for the Celts was doomed.

The degree to which any people can be judged to be civilized can be measured by how it treats its women, children and weaker more vulnerable members of its society. The level of respect, care and honour it bestows on its members reflects this and in this the Celts were truly civilized. The Romans and the Christians on the other hand viewed women as objects of pleasure and child-bearers and certainly not as equals.

Our religion was based on ethics, nature and knowledge and the belief in transmigration of the spirit (reincarnation). The Celts believed in the cyclical nature of existence and were initially worshippers of the goddess (The Creative Principal). The woodlands, rivers and lakes were our churches, a grove of trees rather than the confines of a man-made structure.

In many ways the Celts and the North American Indian tribal systems were similar, they both lived in scattered tribal units joining together at certain times for specific reasons such as trade or ritual ceremonies. Both cultures practiced an indigenous earth-centred spirituality that had many animalistic beliefs, both had a deep respect for the land and nature, the ancestors and the spirits of the land, and both cultures were to suffer at the hands of an organised military invader and the enforced views of an alien religion. Eventually the Celts were defeated, absorbed into the invading forces or pushed westwards again mirroring the Native American.

Barry Fell (deceased) a former Harvard professor suggested a link between the Celts and the North American Indian, his research into ancient inscriptions found on stones discovered in an archaeological dig in New England identified them as Ogham, a system used by the Celts thousands of years ago. Over 200 hundred stone chambers have been discovered and pottery, tools and artefacts together with a study of local place names and Indian words suggest Celtic roots.

David H. Kelley, an archaeologist at the University of Calgary who is credited with a major breakthrough in the decipherment of Mayan glyphs, complained about Fell in a 1990 essay: Referring to Fell's work, he stated that there were many inadequacies. However, in the same essay he went on to say "I have no personal doubts that some of the inscriptions which have been reported are genuine Celtic ogham." His conclusion stated "Despite my occasional harsh criticism of Fell's treatment of individual inscriptions, it should be recognized that without Fell's work there would be no (North American) ogham problem to perplex us. We need to ask not only what Fell has done wrong in his epigraphy, but also where we have gone wrong as archaeologists in not recognizing such an extensive European presence in the New World."

I have often considered the question “How did two proud cultures end up on their knees” so to speak. I think of the ‘Trail of Tears’ and ‘The Famine Walk’ and how both were forced to conform to the invader, I think of the slaughter and enslavement of two proud nations, the starvation and theft of land and I see many comparisons. I see the W.A.S.P.s and I see the Clan of The Round Collar.

The flag is a collage of the flags of the six Celtic nations (clockwise from upper left): Brittany, Isle of Man, Scotland, Wales, Cornwall

Bender Tents and Bow Top Wagons.

Bender Tents and Bow Tops.


It was the right of the wife that the husband should provide the living quarters and this was normally a bell shaped tent that had a hole in the top for a chimney. These types of dwellings were traditionally known as 'Benders'. A bender tent is a simple shelter used by the Irish Travellers before the travelling wagons and then alongside the wagons when they were introduced in the 1850s. A bender is made using flexible branches or withies, such as those of hazel or willow. These are lodged in the ground, then bent and woven together to form a strong dome-shape. The dome is then covered using any tarpaulin available. The older and younger members of the family would sleep in the wagon and the others in the Bender Tent.

These tents can be heated during the winter using a wood burning stove, and they are easily capable of withstanding very strong winds so long as the covers are well weighed down. Most couples had their own pony and cart. These travellers also took pride in their colour schemes, and bright yellows, reds and blues were painted on their wagons, and a belief among them was that black is unlucky for a caravan and normally meant that somebody in the family would die before the next new moon.

There was also a Romnichel winter double-bender. This large tent has a yurt-like chimney. It was secure against the elements. See Romany Life by Frank Cuttriss (1915) for details. His is probably the best book on bender tents and many other topics related to Romany Life in England. A must read.

Economic pressure and the coming of the petrol engine gradually crept in and took over from the horse drawn transport of old and today the travellers (or Pavee) now use large trailers, trucks and modern caravans together with all the modern conveniences available. A true Bow Top is now a rare sight and due to the speed that some people insist on driving it can be dangerous for a traveller when a car comes around a bend in the road only to see a caravan in front of them and no time to stop.

The travellers were nomadic and hence gathered food and hunted for small game, and became experts in the ways of animals and also herbal medicine. The settled people found their language mysterious and the fact that they used herbs and plants for medicine considered them magicians. Their dress was also considered strange, the women like bright colours and wore heavy jewellery and gold-hooped ear-rings which contrasted against their jet black hair, the men also wore ear-rings and had gaudy neckerchiefs. Above all the settled people were awed by the nomadic life of the travellers and the extravagant taboos and rituals that were observed at births, marriages and death in particular, as the travelling people would smash their tents and wagons into small pieces and set fire to them.

The traditional bow-top wagon was the most simple and common wagon type in Ireland. It provided both accommodation and a means of transport for Travellers. It is thought to have been brought here early in the 20th century by English gypsies then travelling in Ireland. By the 1930s it had become very popular and remained so until the 1960s when it began to lose out to the motor-drawn caravan. The wagons were built to be lightweight as they were pulled by one horse. They allowed people to travel in family groups and to stay on the road all year. The interior was compact and thoughtfully designed. Irish caravans were usually colourfully painted rather than decorated with intricate carving which was more typical of English examples.

A reconstructed bow-top wagon can be viewed at the Ulster Folk and Transport Museum.

Evolution of the Vardo. (originating from the Iranian word vurdon for cart). Vardo is a Romani word. Vardos can be categorized into six main styles and their history is as complex as their decoration so here is a very simple description of the six types and their features.

Reading: The “Rolls-Royce ” of Gypsy wagons, they were built in the town of Reading, England. With a narrow interior floor and outward sloping walls, the Reading was typically highly carved and painted. The rear wheels were larger for extra stability, and the wagon featured windows as well as built-in front and back porches, plus a hayrack at the rear.

Ledge: Similar in design to the Reading, the Ledge had the same raised centre roof with windows, called a “mollicraft.” An even narrower interior floor resulted in a “ledge” jutting over the wheels on either side, allowing for more room inside above knee-level.

Bow Top: Resembling a gaily-painted covered wagon from the American West, the Bowtop had a rounded wooden frame tightly fitted with a felted wool pad and canvas cover, along with a front door and back window. Wheels extended beyond the wagon’s frame, with a larger wheel at the rear.

Open lot: A more basic version of a Bow Top, the Open lot’s front doorframe is covered only by canvas, without the wooden door of the other wagon types.

Brush: The only wagon to have a door at the rear, this type was an emporium-on-wheels, with racks and display cases built onto the exterior to hold the brushes, mats, and other items that were for sale. Having the door at the rear allowed the proprietor to sell items out the back without unhitching the horse.

Burton: Similar to a circus wagon, the Burton was favoured by wealthy showmen travelling between fairs. Wheels were placed underneath a wider wagon floor, making more room for the luxurious fittings inside.

There has been a further step in the evolution of the Bow Top. You can, if you so desire, purchase a handmade traditional towable bow top wagon. These wagons are built onto a standard caravan chassis, this allows for towing by a motorised vehicle. I think they are brilliant. They can be viewed at: www.gregsgypsybowtops.co.uk

Upper image: Wagon and Bender Tent next to it.

Middle image: Towable Bow Top wagon (courtesy of www.gregsgypsybowtops.co.uk)

Lower image: Traditional Bow Top with Horse.

Irish Travellers.

Irish Travellers.


The name "Travellers" refers to a roaming Irish ethnic group. Irish Travellers are a group of people with a separate identity, culture and history, although they are as fully Irish as the rest of us. They have their own language known as ‘cant’ or ‘gammon’ and academics sometimes refer to it as ‘shelta’ and travellers will use this language to speak to each other. Irish travellers are native to Ireland and have been part of Irish society for hundreds of years and while their history is largely unrecorded they are recorded before the 12th century.

Occupations within the travellers traditionally include tinsmithing, seasonal farm work, selling door-to-door and scrap metal recycling. Some of these jobs are becoming rarer within the community such as tinsmithing and many travellers today have diversified into other areas such as market trading and antique dealing. Some travellers have their own business such as shops and garages and others are employed in community enterprises, voluntary organisations and training centres. However, just as in the settled community there are some travellers who are unskilled and dependent on social welfare in order to survive.

As stated earlier, there is not a great deal of historical research on the Traveller way of life although there are references to various nomadic groups dating back to the 12th and even the 5th century. Travellers were craftsmen, entertainers, message carriers, horse traders, and provided a variety of skills. They were involved in specific economic activity throughout history that can be associated with a nomadic way of life. As industrialisation brought new methods of communication and cheap plastic, Travellers as with other groups in Ireland began to experience a change in their role in Irish society and had to adapt their lifestyle to accommodate these changes. Under many pressures to adopt a sedentary or settled lifestyle Travellers have resisted and have proved their ability to survive and maintain their cultural identity. This identity has a number of common features, history and experiences; it has an oral tradition, and value system that sets it apart from the settled community. Travellers also have a history of having to protect that identity from the attempts made to assimilate them into the majority population.

Travellers have been largely ignored in the literature of the “Great Tradition”. Not all families originated at the same time or in the same way. Some Traveller families date back centuries while others have adopted a travelling lifestyle in relatively recent times. “Tinker” and “Tynkere” first appear as trade surnames during the 12th century. This word comes from the word “Tinceard” which means tincraft and it suggests that at this time there was clearly a group of Travelling crafts people who made and mended pots and pans and who played an important role in Irish history. The itinerant tinsmith or “white-smith” as well as tanners, musicians, bards and artisans travelled throughout Ireland fashioning jewellery, weapons and horse trappings out of bronze, silver and gold in exchange for food and lodging. Today, Travellers are characterized by a growing solidarity and Political activism based on their own increased sense of ethnic or group identification as Travelling People.

In order to preserve their unique identity, Travellers operate within a type of social separation Interaction between Travellers and other Irish people is typically limited to economic exchanges and brief instrumental encounters with bureaucrats or institutional representatives such as the police, welfare, and hospital personnel. Practices of some Travellers (e.g., keeping unsightly campsites, drinking in public, aggressive selling tactics) reinforce social distance between members of the two groups. However, prejudice and discrimination have played a larger role in segregating the two communities. Government proposals to build official campsites for Travellers are invariably rejected by the local Community. Most people avoid any interaction with Travellers; very few would consider marrying a Traveller. Since the mid-1960s, the Irish government has attempted to solve what it labeled "the itinerant problem," that is, the existence of Traveller families living on the roadside in tents and wagons without basic amenities such as running water, toilets, and electric lights. The solution was believed to lie in settlement, in placing families on serviced government campsites and in houses from which they could send their children to school, get wage-labour jobs, and learn to live a settled life. Assimilation was the goal. Since then, however, Travellers have become more vocal and politicized. Political action groups have been organized in some cities. Travellers now consider themselves to be an ethnic group with the rights to maintain their own identity and life-style while enjoying the privileges of other citizens.



Travellers used to travel in horse drawn wagons that were called barrel top or vardo wagons and before that with donkeys and tents. Now most Travellers have trailers ( caravans) and motor vehicles if they are still on the road. Traditionally Travellers burned the wagon that the person died in. In modern times many may not wish to continue to live in the trailer, the home that some nomadic families now live in, if a person dies there.

Many Travellers now live on sites, both council and private, some have moved into houses and many still have nowhere to camp and live on unauthorised sites constantly being moved on. Travellers have a common ancestry and one is born a Traveller. Their contribution to music and story-telling has been of great importance to these traditions. Travellers were the link between isolated communities in a rural society. They carried the music, stories and news from village to village. They also kept these traditions alive during the oppression of the British, who tried to destroy Irish Culture. Travellers were more difficult to restrict as they were moving from place to place. They have been subject to oppression and discrimination and have often hidden their identity to avoid discrimination, especially if they have moved into housing. Travellers have the same rights as the majority population and now have protection under the Race Relations Act in Ireland as a recognised ethnic minority community.

Top image: Bow top caravan “Esmeralda”.

Middle image: A Vardo caravan.

Bottom image: A Bow top caravan and a Vardo caravan.