Pagan Holidays (Holy Days) worldwide are coming back to a more general use and understanding, with folk often asking questions about whether Christmas is a Pagan Holiday (it is, sort of), and observing the 8-fold Wheel of the Year.
The current Neo Pagan calendar (and its primarily Wiccan holidays) is ostensibly based off the ‘Celtic Wheel of the Year’, as the early creators and authors of our modern traditions were very fond of their romantic notions of Celtic culture, and very sure that it was ok to just… take what they wanted, and change or use it however they wanted.
*cough* Coilíní *cough*
The problem with this (one of the problems) is that we now have a sort of tangled, much mangled, view of the original pre-christian Irish Pagan festivals, that even many Irish Pagans adhere to.
In this post, I’d like to break this down a bit, and clarify some of the basics, so that we can (hopefully), start fresh. With a somewhat cleaner slate for Irish Pagan practice. Le do thoil.
To begin with, the ‘traditional’ eight Pagan Holidays, are actually 2 sets of four. So the wheel of the year is maybe 2 wheels, rotating side by side.
This can be a little confusing if you’re not used to considering things this way, but I do remember being quite frustrated back in my baby Pagan days by how the festivals seemed to just be copies of each other. Like, within the Wiccan traditions, there’s not a huge difference between how you’re celebrating the Summer Solstice (Litha) and Beltane, for example.
In my native practice, I break the focus, themes or concerns out as follows:
The Pagan Calendar names I use are in modern Irish, and the associated Gaeilge video is also my schoolgirl modern Irish pronunciation, to be clear.
Irish is a living language, and while I’m the first one to honour the Primitive Irish and Old Irish source material, they are different languages. We have modern Irish terminology for every single Pagan Holiday name, and a wealth of associated folklore and traditions within our living memory in Irish communities. So let’s use that.
Admittedly now, some of the folklore has gotten crossed over and shifted around with the Christian influences, eg. Summer Solstice bonfires now happen on St. John’s Eve, on the 23rd June, and the animal sacrifice tradition has moved from Samhain to St. Martin’s Day, on the 11th November. But that’s ok too.
At least the traditions still exist, and have grown and moved with the communities as we did.
Focus on Community, Hearth & Home, the Otherworld (an Saol Eile).
When people first walked this land, there were 2 seasons: summer and winter. They signified the change and move between camping grounds, as theirs was a Hunter/Gatherer lifestyle.
These times of moving and changing were dangerous and uncertain, and this still holds true in the primary Irish Pagan holidays of Bealtaine, and Samhain, which remain times of great change and uncertainty.
When the people settled, and began to farm the land, the seasons of Growth and Harvest were marked, with Imbolg and Lúnasa, and so began the 4 Fire Festivals.
[Download this Chart as a PDF Below]
Personally, I use the name Imbolg for this festival. That’s from the Irish i mBolg, meaning ‘in the belly’, for the pregnancy aspects (animals as well as humans, because if we get pregnant at Bealtaine we give birth around now). Imbolc is commonly used too though, and may have associations with washing or a ‘spring clean’ after winter, from Folc, meaning ‘bathe or wash’. I’m honestly not sure which language the term Oimelc comes from, though it’s been given to mean ‘ewe’s milk’. That would be Bainne na Caoirigh in modern Irish though, which doesn’t have quite the same ring to it.
We have this clearly in old Irish as Belltaine (with various other spellings, the manuscripts weren’t always precise or standardised), meaning the month of May, or even ‘the month of the beacon-fire) according to the eDIL. It may have associations with an Old Celtic God Boleros, ‘the flashing one’ (Ó hÓgáin) or Balar/Balor in Ireland, he of the single, blazing destructive eye (often thought to be symbolic of the sun), and form the word Bealtaine from Balor’s Fire (tine).
There are multiple spellings out there, and I know some of them are based on the Gaelic language of Scotland, which I don’t speak. But as we still use the word Bealtaine in modern Irish for the month of May, and again – this is a living language, and it’d be great not to have to deal with bastardised or anglicised versions of it anymore please and thank you – let’s go with that eh?!
Irish Language Resource – https://www.teanglann.ie/en/fgb/Bealtaine
You’ll often see this written as Lughnasadh, and indeed, I’ve done so myself. As above though, I prefer the modern Irish spelling, and in Gaeilge, Lúnasa is the word for the month of August. I mean, I wasn’t joking about these Pagan holidays still being a part of our culture.
You’ll see references too, to Lammas, which we don’t have in modern Irish. My basic exploration of Old Irish suggests it MIGHT be a version of a ‘fine, handsome or excellent hand’ (from n. Lám and adj. Mass?)… but be warned, that is a very rudimentary look at a compound word! I definitely don’t use it as a Pagan Holiday name anyway.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Lúnasa
It’s not pronounced Sam-Hane. Never. I don’t care what your esteemed Elders passed down to you not-so-very-long-ago (in the grand scheme of things).
This is a LIVING LANGUAGE. Respect it, and the people who still speak it every day. Stop that Sam-Hane shit immediately.
It probably comes from the Old Irish samfuin, meaning ‘death of Summer’: eDIL. Samhain in modern Irish is the word for the month of November.
So yes, we know how to pronounce it properly. (Are you getting a sense for how many times I’ve had U.S. Pagans correct my pronunciation? Like, I’m not sure how to even communicate how infuriating that is, especially when it happens consistently!)
Irish Language Resource – https://www.teanglann.ie/en/fgb/Samhain
Focus on Community, Land & Sovereignty, this World (an Saol Sin – or Seo).
We know these times were important to our ancestors due, at least, to the sacred sites they constructed and used to observe and celebrate them. Massive monuments all over the island still attest to the power and value that was placed upon aligning ourselves, our communities, and our leadership, with these turning times of the Pagan year.
Please note: the common names Ostara, Litha, Mabon, and Yule, are at best culturally appropriated and co-opted into Neo Paganism, and at worst, carry entirely fabricated pseudo histories. I’m looking at you, Mabon.
They have NO place in native Irish paganism.
The Irish names below are simply the names of our seasons, as Gaeilge, and have always suited my personal practice around the Irish Pagan Holidays best.
[Download this Chart as a PDF Below]
The balance of day and night.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Earrach
Mid Summer, the longest day.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Samhradh
The balance of night and day.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Fómhar
Mid Winter, the longest night.
Irish Language Resource – https://www.teanglann.ie/en/fgb/Geimhreadh
If you’d like more detail on any of the Irish Pagan Holidays, comment below and let me know. There’s already extensive sections in my books (see Publications – coming soon), but I can try and get some more blog posts and YouTube videos together for them if there’s an interest, and maybe even a wee course through our Irish Pagan School.
Let me know which of the Pagan holidays you want to see more on?!
Most of us will know, or at least know of, a child who attends a gaelscoil. These Irish language medium schools are those which function in accordance with the usual rules of the Department of Education, just like a regular school, except that Irish is the language of instruction and the language of communication amongst teachers, children and management.
In short, everybody speaks ‘as Gaeilge’, all the time. To quote the web site of the voluntary national organisation ‘Gaelscoileanna’;
“Irish is the living language of Irish-medium schools, both within the classroom and without.”
There were more than 30,000 pupils receiving all-Irish education in 158 primary schools and 36 post-primary schools (outside the Gaeltacht regions) in Ireland in 2006. With the opening of Gaelscoil Liatroma in County Leitrim, on 1st September 2005, all-Irish education at primary level was finally available in every county.
The first gaelscoil – Scoil Bhríde, in Ranelagh – opened it’s doors in 1917, and is still one of the 29 primary and 8 secondary gaelscoileanna which operate in Dublin.
What is the attraction of education through the Irish Language? I spoke to parents, teachers and pupils from around the country, to find out…
[Note: this article was first published in our national press, 2006]
In Ulster, 23 year old Community Artist Seán Pól Ó Fhlannigáin started attending an Irish nursery school in 1984. The primary school he attended was the only one in Northern Ireland at that time. Bunscoil Phobail Feirste is in west Belfast, where it first opened in 1971.
Seán was also a pupil at an Irish language secondary – Meanscoil Feirste, located on Bóthar na bhFal, or the Falls Road as it is more commonly known, from 1991 on. When it first opened it’s doors, there were 9 pupils. There are now over 600. Catering for an eclectic mix of races, religions and creeds, the Meanscoil is described as “a mixed school of non-denominational religion”.
Now receiving grant aid and state backing, Irish language schools in the North have come a long way from their beginnings. Like other gaelscoileanna, the first ones in Ulster were started by determined parents. As well as paying fees to cover the teacher’s salaries, buildings, and equipment, the parents did most other things within the schools.
This included driving and supervising on school buses, cooking for the pupils, and cleaning the schools. One resolute family made the journey from their home in Derry to the gaelscoil in Belfast every day, a round trip of 150 miles.
Seán says he knew growing up that his school was different, but that he always thought it to be different in a good way.
He would hear his peers complain about their teachers, and give them nick-names – while in his school the teachers were known by their first names. Although discipline was important, there didn’t seem to be the same animosity or rancour between teachers and pupils in the Gaelscoil.
His teachers also had huge interest in folk music and traditional sports, and so the extra curricular activities available were rich in Irish culture. He remembers little trouble arising from attending an Irish language school, even though Gaeilge is considered a foreign language in Northern Ireland, and there was a time when speaking it would have said more about your affiliations than your linguistic skills.
The UK government has now recognised that many of its citizens wish to educate their children through Irish, and has granted financial aid and status accordingly.
Seán finds his extra language skills to be a definite bonus to his teaching career, and he enjoys the ability to express himself in what he considers to be his native tongue. He still meets with friends who are also fluent Irish speakers, and can often be heard engaged in a comhrá when in his local pub.
In Munster, Catriona Ní Fhiachra has a 6 year old daughter, whom she decided to send to the local Gaelscoil Philib Barún, in Tramore, County Waterford.
She gives her reasons for choosing this school above others in the area; “There are small class sizes, which is important because it imparts a feeling of family and community. We get a good range of extra curricular activities, and there is better equipment and facilities than in a lot of other schools. There is the option, later on, of my daughter doing her Leaving Cert through Irish, and gaining extra points. And besides the benefits of gaelscoil educated children being able to pick up foreign languages very quickly, because they are used to multi-lingual study – it is important to keep our own language alive.”
Though not educated in a gaelscoil herself, she says the Irish she does have is all coming back to her now.
Catriona is very pleased with the caring attitudes of teachers, and with her daughter’s progress in the school. She says she wants her daughter to go to a school where “everybody knows your name.”
In Connacht, Orla Ní Chuinneagáin was interested in gaelscoileanna even before the new Roscommon bunscoil advertised for a principal in 1999. Having written her college thesis on Irish-medium schools, she was already aware of how things operated when she applied for, and won, the position.
She explained the process involved in starting up the gaelscoil; “There was a founding committee, of about 6 or 7 people, who were parents or would be parents. Just ordinary local people with an interest in Irish. With the bare minimum requirement of students, and temporary use of the Girl Guide’s centre as a premises, they raised funds through raffles and events, and received loans from parents (which have now been re-paid) to get things off the ground. The committee visited existing schools, and spoke to those who ran them, in Longford and Ballinasloe. The first planning meeting was in October 1999, they advertised for teachers in July 2000, and the school opened in September 2000.”
There is no government aid available until there are a minimum of 17 pupils and a premises, and even then it is only a temporary sanction at first – they help with 75% of the rent.
For anybody wishing to start a gaelscoil in their area, Orla offers the following advice; “Talk to parents who have already done it. Look around established schools, and get advice and aid from the ‘Gaelscoileanna’ organisation (www.gaelscoileanna.ie). You will need to apply a year in advance of your proposed opening date. Make sure you have the numbers required, and meet the government standards – they are getting stricter on that now.”
Gaelscoil de hÍde, County Roscommon, moved to a new premises with a long term lease, and proudly opened its doors to 98 pupils in September 2005.
In Leinster, Cillian Ó Síaghail recently graduated from Scoil Oilibhéir in Dublin. Although the school is only 5 minutes from his house, the closest one available, there was just one other child from his housing estate in attendance with him.
When asked if he ever got a hard time from other kids about going to a Gaelscoil, he replied; “They just asked me if we had to do everything in Irish. I’d say that we do, and they’d just say – hate that! They thought Irish was really hard.”
And yet, having grown up with an older sister and brother who also attended the Gaelscoil, he was quite used to the language and didn’t find it a problem. In fact, he feels quite confident about his future Junior and Leaving Cert exams in the subject.
I was dying to know, after his total immersion, did Cillian actually LIKE Irish? His response speaks volumes; “I’m glad that I know the nation’s real language.”
Pádraig Pearse maintained that a country without language is a country without soul – “Tír gan teanga, tír gan anam”. He might rest easier knowing that at least 30,000 children are more comfortable with our nation’s language, thanks to their Gaelscoileanna.
It’s been suggested a couple of times that I should get on ‘the other side of the interview’, and talk about my own Irish Spirituality, and Pagan or magical practices. So recently I queried my Community for their questions on Irish Paganism and Spirituality (or my history/practice in particular). Then I went on FB Live and recorded the Video, which you’ll see below.
Morgan Daimler what is your favorite subject to teach or write about and why?
Morgan Daimler What do you think is the best way for someone to get started with Irish Spirituality, and how can a person (anywhere) avoid the usual pitfalls of bad information while building an understanding of the spirituality and the Gods and spirits?
Mac Tíre Would you have any advice specifically with regards to connecting to deity (even more specifically An Morrigan) E.g. like what you were saying in your interview with Oein DeBhairduin about contracts. Also appropriate offerings and what NOT to do.
Cat O’Sullivan Sometimes no matter how hard you try to avoid it you end up having to deal with the other crowd (the Good Neighbours, The Sidhe, the Irish Fairies). What would you recommend. Bargain, banter or banish?
Teididh McElwaine Question: Could you recommend how to wisely pursue like-minded, serious people in our respective communities? Thanks! (eg. Pagan community building)
Victoria Danger Yay! What parts of your devotion/practice/spirituality are centered on joy? Tell us about the parts that are fun or feel good 😊
Gemma McGowan Apart from teaching, writing and political activism (which I know is already a lot!!!) what other areas do your Gods ask you to actively work in e.g. Devotional practice, ritual, healing, specific types of magical work?
Cheryl Baker What does daily/weekly/monthly practice look like for you?
Marocatha Bodua Brigiani I’d love to hear you talk about magic vs religion in Irish spirituality – are those pieces separate for you, are they not separate, how do they integrate or not in your practice.
Branwen Stephanie Rogers Aside from the lore and researching, what do you consider foundational to your practice and spiritual well being?
J-me Fae What is a practice that you, personally, would like to see folks outside of Ireland integrating into their work on Irish Spirituality? What do people do that most honors the gods and land you love?
SallyRose Rivers Robinson What altar items do you see as making up an Irish Spiritual altar? Is there specific things that should be there? Specific things that shouldn’t? Is it strictly personal choices?
Pamela Holcombe Question: I hear you say you found yourself Wondering around the otherworld many times throughout your life before you understood the way of traveling there so curious what your most profound experience was there or scary interesting experience was? Also I find that I sometimes end up on my island in my dreams and travel around in the other world in my dreams do you do that also and do you think it’s pretty much like a journey we do awake?
Izzy Swanson What Carl Jung book would you read first? I printed a list of his collected works. My head may explode. I am most interested in his definition of the psychopomp.
Darla Majick What do you think about The Morrigan whiskey? I have it on our Morrigan Altar and love the bottle. Its not the best whiskey out there but it’s definitely not the worst. Ive blessed and cleansed ours before just putting in on Her altar. WE did ask her if she liked it and we did not get a negative response from her
Alanna Butler GallagherHave you ever tried to draw what you saw (in the Otherworld, ref. Pamela’s Q above)? That experience illustrated sounds like it would be a learning point for other people to not do that type of thing for the craic 🤔
J-me Fae Do you have any specific recommendations for parents looking to support their kids in building authentic connection with Ireland? I read the stories to them, share *some* of what I am doing with them (but I’m wary there), and we are all learning Irish together, but at least one of them is hungry for more
It’s not that hard, really.
Us Irish actually have the toughest time of it, with our outdated dinosaur curriculum forced-by-nuns-and-christian-brothers system of learning the Irish or Gaeilge, from the age of 4 or 5 until we leave school at 17 or 18. There’s many an Irish person who’s done over 13 years of schooling here, with Irish lessons most days, only to firmly believe that they can’t speak a damn word of it past ‘how are ya’, and the ubiquitous ‘póg mo thóin’.
But see if we could spend that much time learning it like any other language is taught? We’d be a nation of Gaeilgeoirí once more.
Learning to speak Irish is no more difficult than learning any other language, with the right tools and tricks up your sleeve. That’s where this blog post comes in!
When a friend (check her out, she’s awesome) asked me for some tips and tricks recently, this is what shot off the top of my head…
Then Kass returned the favour by showing me this: List of Resources for Learning Irish.
‘We need not claim that in quantity and quality of achievement he was great as a writer; but we surely can say that he did write well, that he did help others to write greatly – that he did help Irish letters, in all its branches, to be native, continuous, rooted, branching and fruitful.’
Robert Farren, ‘Douglas Hyde the Writer’, in Irish Press (14 July 1949) [obituary notice on the day following his death]
A boy, transplanted to Roscommon soil – in an alien garden; he not only put down firm roots, but proceeded to flourish and bloom like no other before him, to cross pollinate thoughts and ideas that would wake and revive the native life, all the while respecting, caring for and nurturing the fields and gardens which surrounded him – Douglas Hyde.
Born by accident in County Roscommon, on 17th January 1860; while his mother, Elizabeth, was on a short visit to Longford House, in Castlerea. Raised in his father’s Church of Ireland rectory in County Sligo, Hyde didn’t return to Roscommon until he was 7 years old. His father, Arthur, was appointed Rector and Prebendary (a type of Canon) of Tibohine, and the family moved to the village of Frenchpark in 1867.
There were 4 brothers, but the youngest, Douglas, was educated at home due to illness, by his father and his aunt. At the time, Irish people were still suffering the after effects of the extreme poverty and denigration of the Big Famine. An Gorta Mór, ‘the Great Hunger’, took about a million people in death, and approximately another million in emigration. That was about 25% of our population. And the anger that remained! The loss and grief were terrible, but the anger and frustration felt by the Irish people equaled, and even surpassed it – to know that there was plenty of food all along, grown on our land, with our labour, and leaving our country to grace the tables of Landlords and their class, while our children starved to death.
The Irish ‘peasantry’ were suffering and struggling still by the time Hyde was born, to a county that was among the worst affected. His family were well off, of a higher class, and it would have been unseemly for their child to mingle with the peasantry.
But mingle he did. In particular, he was fascinated by listening to the older people in the community speaking the Roscommon Gaeilge dialect. He became friends with an old Gilly on his father’s estate, a gamekeeper by the name of Seamus Hart. The job title ‘Gilly’, by the way, comes from the old Irish term Giolla, meaning servant or slave. The Irish language was deemed coarse, backward, savage – old-fashioned, at best. It had been made shameful to speak it, to teach it to your children. Parents were convinced that their children would never, ever, get anywhere, progress at all in life unless they could speak with a proper English tongue. But to the young Douglas Hyde, the language was lyrical, eternally pleasant to listen to, witty and wise and unendingly beautiful. He fell in love with the Irish language, and began to study it of his own accord.
The boy would roam the estates, and the countryside, listening to the stories, exploring the ancient places, talking to the older people in their own tongue. Learning. He loved the legends of Rathcroghan, home of Queen Meadbh (Maeve) and Gaelic royalty for over 2000 years. He carved his name in Uaimh na gCait, the Cave of the Cats – fabled entrance to the Irish Otherworld. He was devastated when Seamus Hart died, 7 years later, when Hyde was just 14. He flagged a bit, stopping his studies of the language and the culture, but his interest and passion began to rally when over the course of a few visits to Dublin he discovered there were others like him; groups of people who wanted to preserve and speak the Irish language, to whom it was just as important and wonderful as he found it to be.
Hyde rejected family pressure to follow their traditional career in the Church, and instead went to Trinity College, Dublin, where his flair for languages continued into fluency in French, German, Latin, Hebrew and Greek.
At the age of 20 (1880), he joined the Society for the Preservation of the Irish Language, and published over a hundred pieces of Irish language poetry under his pen name An Craoibhín Aoibhinn, ‘the Pleasant Little Branch’. The Irish Language movement was viewed as eccentric at first, the province of bored academics looking for novel ways to spend their time.
But it gained respect, and a huge following, steadily in the years to follow. Hyde was a huge influence on this, helping to establish the Gaelic Journal in 1892, and speaking publicly on topics such as “The Necessity for De-Anglicising Ireland”, where he said:
But the Irish language is worth knowing, or why would the greatest philologists of Germany, France, and Italy be emulously studying it, and it does possess a literature, or why would a German savant have made the calculation that the books written in Irish between the eleventh and seventeenth centuries, and still extant, would fill a thousand octavo volumes…
We must arouse some spark of patriotic inspiration among the peasantry who still use the language, and put an end to the shameful state of feeling — a thousand-tongued reproach to our leaders and statesmen — which makes young men and women blush and hang their heads when overheard speaking their own language…
To a person taking a bird’s eye view of the situation a hundred or five hundred years hence, believe me, it will also appear of greater importance than any mere temporary wrangle, but, unhappily, our countrymen cannot be brought to see this…
We must teach ourselves to be less sensitive, we must teach ourselves not to be ashamed of ourselves, because the Gaelic people can never produce its best before the world as long as it remains tied to the apron-strings of another race and another island, waiting for it to move before it will venture to take any step itself…
I appeal to everyone whatever his politics — for this is no political matter — to do his best to help the Irish race to develop in future upon Irish lines, even at the risk of encouraging national aspirations, because upon Irish lines alone can the Irish race once more become what it was of yore — one of the most original, artistic, literary, and charming peoples of Europe.
The following year, the same in which he married a German lady by the name of Lucy Cometina Kurtz (1893), Douglas Hyde helped found the ‘Gaelic League’, Conradh na Gaedhilge, to preserve and promote Irish culture and language. Contrary to other organisations of the time, Conradh na Gaedhilge accepted women as full members right from the start, and did not assign them to subordinate roles. Many notable women, such as Lady Esmonde, Lady Gregory, and Mary Spring Rice, played an active part in establishment of the League, and in leadership roles in their local communities. At the 1906 annual convention, out of 45 executive roles, 7 were filled by women. Hyde resigned in 1915, when the League formally committed to the Nationalist political movement, as he felt that the culture and importance of our language should be above politics. His influence though, was huge, as many of the prominent Irish leaders (such as Earnest Blythe, Pádraig Pearse, Éamon De Valera, and Michael Collins) first became educated and passionate about Irish independence through their involvement with Conradh na Gaedhilge.
It seems he tried his best to stay out of politics, and returned to the life of academia. He did get sucked in briefly, accepting a nomination to Seanad Eireann, the Irish Senate, after the creation of the new Irish state. But things got messy in 1925, and a Catholic smear campaign caused the loss of his electoral seat, so he settled in to be Professor of Irish at UCD (University College Dublin), instead. In 1938 though, then Taoiseach (Irish political leader) Éamon de Valera, re-appointed him to the Seanad. From here he was nominated and elected uncontested to the position of An tÚachataráin, first President of the Irish Republic, on 26th June 1938. Although the President could choose either English or Irish in which to recite the Presidential Declaration of Office, Hyde set the precedent by (unsurprisingly) declaring in his chosen native tongue. His speech, the first ever recitation of the Irish Republic’s President, is one of the few remaining recordings of the now lost Roscommon dialect in which he was fluent.
He was a very popular president, cultivating friendship with many world leaders such as Franklin D. Roosevelt and the English King George V, but due to ill health decided not to run for a second term, leaving office on 25th June 1945. He never returned to Roscommon, his wife having died early in his presidential term, but moved to a residence in the grounds of Áras an Uachtaráin, the President’s Residence in the Phoenix Park, Dublin; where he died quietly on 12th July 1949, at the age of 89. Douglas Hyde is buried with his family at Portahard Church, which is now the Douglas Hyde Museum, beside the Main N5 road between Tulsk and Frenchpark, in County Roscommon.
The Irish Poet and Writer W.B. Yeats had this to say on Douglas Hyde:
‘He had much frequented the company of old countrymen, and had so acquired the Irish language, and his taste for snuff, and for moderate quantities of a detestable species of illegal whiskey distilled from the potato by certain of his neighbours’…
‘the cajoler of crowds, and of individual men and women … and for certain years young Irish women were to display his pseudonym Craoibhin Aoibhin in gilt letters upon their hat-bands’.
‘The man most important for the future was certainly Dr Douglas Hyde. I had found a publisher while still in London for his Beside the Fire and his Love Songs of Connacht and it was the first literary use of the English dialect of the Connacht country people that had aroused my imagination for those books. His faculty was by nature narrative and lyrical, and at our committees […] he gave me an impression of timidity or confusion. His perpetual association with peasants, whose songs and stories he took down in their cottages from early childhood when he learned Irish from an old man on a kitchen floor, had given him. Though a strong man, that cunning that is the strength of the weak. He was always diplomatising, evading as far as he could prominent positions and the familiarity of his fellows that he might escape jealousy and detraction. […] He never spoke his real thought […] for his mind moved among pictures, itself indeed a premise but never an argument. In later years the necessities of Gaelic politics destroyed his sense of style and undermined his instinct for himself. He ceased to write in that delicate, emotional dialect of the people, and wrote and spoke, when he spoke in public, from coarse reasoning’.
He said Hyde ‘wrote out of imitative sympathy’; he was to create a popular movement (the Gaelic League) but Yeats nonetheless mourned for ‘the greatest folklorist who ever lived’… ‘his style is perfect – so sincere and simple – so little literary’.
National Anthems come about, not because of the suitability of the particular words or notes, but because they are adopted generally by the nation. That is exactly how the “Soldiers’ Song” became a National Anthem in this country. It happened to be the Anthem on the lips of the people when they came into their own and when the outsiders evacuated the country and left the insiders here to make the best or the worst of the country. It was adopted by the people here before ever it was adopted by the Executive Council.
Did you know there are 3 whole other verses to ‘Amhrán na bhFiann‘, which has been the national anthem of the Republic of Ireland since 1926 (officially)? What we generally hear is just the chorus – which is the only part of the song that’s the official Irish anthem, mind you – but many of my generation don’t even know the words to that much.
When I was growing up, you’d hear it on the telly when the stations were shutting down for the night. Yeah, they used to do that, genuine downtime – weird isn’t it? You’d hear it after the show in cinemas and theatres, and at the end of every disco or dance.
It was written in 1907 by Peadar Kearney and Patrick Heaney, called “A Soldier’s Song”, and first published by ‘Irish Freedom’ – a monthly publication by the Irish Republican Brotherhood – in 1912. The Irish Volunteers sang it on the march, in the internment camps, and the rebels sang it in the GPO during the Easter Rising.
Most of the versions you’ll see online will be just the chorus, but you can Click Here to Get the Full Vocals. If anybody wants to link to a more, shall we say, pleasant sounding or better quality version, please do in the comments below. Or y’all who can sing could sing it out for us, and upload or send it over to me. Ideal!
Most of us though, should learn the words as best we can. It’s not just a political formality – this is the song your ancestors sung for their freedom. The lyrics to the national anthem of Ireland are as follows, in Irish and English… but nobody sings it in English.
Seo dhibh a cháirde duan oglaidh
Caithréimeach, br’oghmhar, ceolmhar.
ár dteinte cnámh go buacach táid,
`S an spéir go min réaltógach.
Is fionmhar faobhrach sinn chun gleo
‘S go tiúnmhar glé roimh tigheacht do’n ló,
Fa ciúnas chaoimh na h-oidhche ar seol,
Seo libh, cana’dh amhrán na bhFiann.Curfa
Sinne Fianna Fáil atá fé gheall ag Éirinn
Buion dár slua thar toinn do ráinig chugainn
Fémhóid bheith saor. Seantír ár sinsir feasta
Ní fhagfar fé’n tiorán ná fé’n tráil
Anocht a théam sa bhearna bhaoil,
Le gean ar Ghaeil chun báis nó saoil
Le guna screach fé lámhach na bpiléar,
Seo libh, canaídh Amhrán na bhFiann.2.
Cois banta réidhe, ar árdaibh sléibhe.
Ba bhuadhach ár rinnsear romhainn,
Ag lámhach go tréan fá’n sár- bhrat séin
Tá thuas sa ghaoith go seolta;
Ba dhúthchas riamh d’ár gcine cháidh
Gan iompáil riar ó imirt áir,
‘Siubhal mar iad i gcoinnibh rámhaid
Seo libh, canaidh amhrán na bhFiann.Curfa
(seriously, NOBODY sings it in English)
We’ll sing a song, a soldier’s song
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 mornings light
here in the silence of the night
We’ll chant a soldier’s song.Chorus
Soldiers are we, whose lives are pledged to Ireland
Some have come from a land beyond the wave,
Sworn to be free, no more our ancient Ireland
Shall shelter the despot or the slave;
tonight we man the Bearna Baoghal
In Erin’s cause. Come woe or weal;
‘Mid cannon’s roar and rifle’s peal
We’ll chant a soldier’s song.2.
In valley green or towering crag
Our fathers fought before us,
And conquered ‘neath the same old flag
That’s floating o’er us,
We’re children of a fighting race
That never yet has known disgrace,
And as we march the foe to face,
We’ll chant a soldier’s song.Chorus
Chorus (repeat as if life depends on it)