Henry Morris in 1915, recounting beliefs from his Childhood in the Farney Barony;
‘Nice ripe blackberries are sweet and palatable; but hungry boys and girls will eat blackberries that are neither sweet or palatable. However after ‘Oidhche Shamhna’ or Hallow Eve no blackberries are eaten. And why? Because on that night the púca* goes abroad and crawls over the blackberries covering them with an invisible slime, and where is the boy or girl who would eat a berry soiled with the púca’s slime. The fact seems to be that blackberries after that date are stale and unwholesome. But the púca’s slime is the great deterrent.’
*Sometimes spelled pooka, is a shape-shifting spirit/fairy/ghost, often taking the form of a black horse, with some describing it as resembling a mix between a mule a bullock and a big black pig. The púca is also said to befoul blackberries at Michaelmas, 29 September.
Journal of the Louth Archaeological Society, 1915.
Michaelmas, the feast-day of the Archangel Michael, is traditionally observed throughout Ireland on the 29th September. A host of traditions and beliefs are associated with the day, for example, male children born on, or near, Michaelmas were often called Michael or Micheál in honour of the saint, while in Swinford, County Mayo, Michaelmas had a special significance and was a time of celebration and reunion; as many locals returned to Swinford from working the harvest in England on, or before, the day of the feast, according to John Millington Synge the returned harvesters would be, ‘sitting around in each other’s houses playing cards through the night, and a barrel of ale set up among them.’
As with many Irish calendar customs food took a central role in the activities of the day. An animal – usually a goose, which was generally referred to as a Michaelmas Goose, was slaughtered and eaten in honour of the saint. John O’Hanlon in his 1870 book Irish Folklore maintained that a sheep used to be slaughtered by those who could afford it, while he also states that, on Michaelmas, it was ‘ordained by law that a part of the animal must be given to the poor. This is said to have been done, in order to perpetuate the memory of a miracle wrought by St Patrick, through the assistance of that Archangel.’
Michaelmas also acted as a marker for certain civic and domestic activities. In many Irish towns, including Drogheda, Dublin and Kilkenny, the Mayor took office on Michaelmas Day. As part of the celebrations in Kilkenny a bull was baited* at a bull-ring situated near Saint Francis Abbey. In some areas Michaelmas was one of the two annual rent days, previously known in Ireland as Gale Days, (the other being the 25 March), in place of the more usual Gale Days of the first days of May and November. Domestically the woman of the house started slaughtering the fowl at Michaelmas, with the first goose slaughtered becoming the “Michaelmas Goose”, while for the men, the day marked the beginning of the fox and hare hunting seasons, and, in many parts of Ireland, the end of the fishing season.
Otherworldly creatures were active at Michaelmas, and children were warned not to eat blackberries after Michaelmas eve, as it was believed that the púca flies through the county defiling the blackberries on that night.** Michaelmas was also a time for divination; a Michaelmas cake was baked on the night of Michaelmas with a ring mixed through the dough, exactly as is still done on Hallowe’en. Portions of the cake were then distributed amongst any unmarried persons who were present, with the belief that whomever discovered the ring was destined to be wed before next Michaelmas.
*Bull-baiting typically involved a bull being attacked by dogs, while trapped in an area, often a pit of some kind.
**The púca, sometimes spelled pooka, is a shape-shifting spirit that most commonly takes the form of a horse, but can also take the form of other animals, it was also said that the púca defiled blackberries on Hallowe’en.
Hannon, John (Lageniensis), Irish Folk Lore: Traditions and Superstitions of the Country; with Humouress Tales. London, 1870.
Mason, William Shaw. A Statistical Account or Parochial Survey of Ireland. Dublin, London and Edinburgh, 1814-19.
Synge, J. M. In Connemara. Dublin, 1910/1979.
Various articles from the Folklore Journal, up until 1920, as well as Transactions of the Kilkenny Archaeological Society, 1852 and the Journal of the Cork Historical and Archaeological Society, 1897.