Frontispiece from Myths and Folklore of Ireland by Jeremiah Curtin. 1890
Mary Fogarty, born in 1858, Lough Gur;
‘some say that in ancient days there was a city where the lake is now, before an earthquake threw up the hills and filled the hollow with water so that the city was submerged. Even now, the peasants say, when the surface of the lake is smooth one may see from a boat, far down and down again, the drowned city, its walls and castle, houses and church, perfect and intact, waiting for the Day of Resurrection.
And on Christmas Eve, a dark night without moon and stars, if one looks down and down again, one may see lights in the windows, and listening with the ears of the mind, hear the muffled chiming of church bells.’
The souls of the dead were believed to be able to walk among the living between Hallowe’en and All Souls Day. When darkness fell great care was taken by the living to honour and extend hospitality to their own departed. To welcome the wandering dead on Hallowe’en, front doors were left open, food was prepared, and seats were set by the fire, which was built to burn through the night. Before the household retired to bed prayers were said and candles lit for the souls of those family members who had passed away. In parts of County Wexford candles served another purpose, and were placed in the windows of houses to assist departed loved ones in finding their past homes.
While released from their suffering the hospitality extended to the dead was, in part, offered out of respect, but also as a precautionary measure, as the dead were supposed to be jealous of the living, and believed to take revenge over past grievances. Many feared to set foot outside on Hallowe’en; as Lady Wilde explained ‘according to the popular belief, it is not safe to be near a churchyard on Hallow Eve, and people should not leave their homes after dark, or the ghosts would pursue them . . . if on that night you hear footsteps following you, beware of looking round; it is the dead who are behind you ; and if you meet their glance, assuredly you must die.’
For the mothers of babies who had died before baptism, even as they sat at home, Hallowe’en presented a night of great anguish and sorrow, as prayers could not save the souls of their unbaptised offspring who where thought to be the captives of the fairies, and only released on Hallowe’en when the fairies had their own revels. As a Mayo correspondent wrote to the Graphic newspaper in 1881, unbaptised babies ‘come to gaze hopelessly in at the warm kitchen and the mother from whom it was so crudely torn, while it shivers and wails in the cold. Then she will make the sign of the cross and then weep, but dares not offer up a prayer for the doomed soul, which, she believes, must wander hopelessly for eternity.’
Sources
Carbery, Mary. The Farm by Lough Gur: The Story of Mary Fogarty. Dublin, 1937.
McGlinchey, Charles. The Last of the Name. Edited by Brian Friel. Belfast, 1986.
Thiselton Dyer, T. R. (Rev). British Popular Customs Past and Present: Illustrating the Social and Domestic Manners of the People. London 1900.
Various articles from volumes of the Folklore Journal and the Graphic.
thefadingyear 