06/21/2024
Intro
Druid priestess, Union activist , homeschooling mom, anarcho-syndicalist , good cook , ACLU.
Worked at NH State Department of Information Technology
Studied Sociology/Social History at University of New Hampshire
Studied English/Social Sciences at Keene State College
Studied Master of Education at Keene State College
Went to Hahn American High school
Went to Newport News High School
Lives in Manchester, New Hampshire
From Hempstead, New York (town)
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Haunted, Old and Beautiful By Amanda APS
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Oh yes!!!
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Thank the gods! Thomas dissented, of course. He doesn’t see why we’d ban domestic abusers from having guns. His right to own guns trumps a woman’s right to life… See more
Supreme Court upholds law barring domestic abusers from owning guns in major Second Amendment ruling | CNN Politics
CNN.COM
Supreme Court upholds law barring domestic abusers from owning guns in major Second Amendment ruling | CNN Politics
The Supreme Court upheld a federal law Friday that bars guns for domestic abusers, rejecting an argument pressed by gun rights groups that the prohibition violated the Second Amendment.
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Cionaodh Mac Pheadair
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Bhí.
Aye, bhí.
Aye, uh-oh.
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Nicholas J. Sarwark
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Pluralism is foundational to the United States.
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ABC13 Houston
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If E. Coli levels remain this high, the swimming leg of the triathlon will have to be cancelled, according to World Triathlon competition rules, unless the orga… See more
Paris Olympics' triathlon hangs in the balance over E. Coli levels in the Seine
ABC13.COM
Paris Olympics' triathlon hangs in the balance over E. Coli levels in the Seine
Mark Provost
this was always an extremely ambitious plan. cleaning up the Seine is one thing, making it mostly swimmable is ambitious, but making it clean to Olympic standards was always a moon shot
3h3 hours ago
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Midsummer customs in Ireland (h/t to Sam Haymish, of my grove):
-------
From Kevin Danaher's book The Year in Ireland: Irish Calendar Customs (1972):
**Midsummer**
This description of the celebration of Midsummer in the western part of County Limerick was written in 1943 by an old schoolmaster:
'At the present time the observance is almost entirely confined to children who still on 23 June, St John's Eve, gather sticks etc. and light small bonfires to carry on the time-honoured custom. But old peopl
e of thirty years ago and more remembered how the fire used to be lit exactly at sunset and had to be watched and tended till long after mid-night. Prayers used to be said to obtain God's blessing on the crops then at the peak-point of summer bloom. In Athea a circular bonfire was made near the blessed well where the patron saint of the parish, St Bartholemew, was honoured (as also the Blessed Virgin and St John).
'I remember similar circular fires and a curious custom repeated each St John's Eve. The young people used to gather from the marshy ground near the river Deel the large leaf and strong stem of the "*hocusfian*" as it was called and each youth armed with one of these went around lightly striking each person that he or she met. This was supposed to protect those who were struck from illness and evil influences during the coming year. Afterwards, the *hocus* stems were thrown into the fire. Here, too, people threw into the fire specimens of the most troublesome weeds in the district - this was supposed to protect the fields from these weeds.
'It was widely believed that a house built on a path frequented by the fairies and other such uncanny travellers would suffer from midnight noises or supernatural manifestations. Perhaps too, ill-luck in the farm or personal illness etc. might afflict the family. One remedy for these evils was to bring on St John's Eve portion of the blessed fire and to build with them on the path in several places small fires which would be left burning until morning.
'It also was customary that small objects of piety, such as rosary beads, little statues or scapulars, when they became broken or worn out, were destroyed without disrespect by being burned in the Midsummer Fire.'
**The Midsummer Fire**
The midsummer ceremonies were almost all connected with the Midsummer fire, and in the greater part of Ireland were observed on 23 June, the eve of the feast of St John the Baptist.
It is clear that a distinction can be made between two fire traditions. On the one hand a large communal fire lit by the inhabitants of the whole townland or village, or of several townlands or even of the whole parish.
On the other hand there were small fires lit by the members of each household, or on each farm, at which ceremonies, to be described below, were performed for the benefit of that particular household or farm.
In many places old bones were added to the pile of fuel or thrown into the (communal) fire after it was lit, for the most part merely as additional fuel but possibly with some ceremonial intent in former times. Usually the term in common use, 'bonfire', is explained by statement such as 'oh, they burned bones in the fires long ago.'
In a few places, such as Tinnakilla, County Limerick, or Tawnatruffan, County Sligo, the fire was built on top of a dolmen, and the capstones of some dolmens have been cracked by this thoughtless act, which clearly was motivated only by the wish to have a high platform for the fire.
In places in Connaught and Ulster the people walked sunwise around the fire while praying, usually counting the prayers on rosary beads, sometimes keeping tally by holding in the hand a small pebble for each prayer to be said and throwing one into the fire as each prayer is concluded.
Prayers done, the merrymaking began. Dancing was interspersed by songs, individual dances, recitations, storytelling and instrumental solos, as notable performers were called upon to exhibit their party pieces.
Sometimes more rowdy fellows pelted each other with burning embers. A favourite pastime of the younger boys was to sn**ch burning sticks from the fire and throw these as high into the air as they could.
Holy water was sprinkled on or about the fire before or immediately after it was lit, usually by one of the older people. Often, as on other festivals, there was a general sprinkling of holy water on the house and its occupants, the farm buildings, livestock and growing crops, by prayers invoking God's blessing on everybody and everything.
In a few, widely separated places there is a tradition of the making and setting up of an effigy to represent a human figure, made of old garments or a sack, wrapped about sticks and stuffed with straw or dried grass. Later the figure had fire set to it or was thrown into the bonfire. No explanation is forthcoming as to whom or what this effigy represented, but in the Draperstown district of County Derry it was said to portray a turncoat or traitor to the Irish cause and had abuse and stones pelted at it before it was burned in the fire.
In Connaught the main and usually the only dish was 'goody' — white 'shop' bread soaked in hot milk (sometimes stolen from the neighbours' cows) and flavoured with sugar and spice.
Robert Gibbings:
'In many parts of Ireland at that time it was the custom deliberately to throw the (fire) brands into the fields, believing as in ancient times that it would increase the crops, though not realizing that it was indeed an offering to the fire gods.'
**Jumping over the Fire**
The custom of jumping over the Midsummer fire was known all over Ireland. Jumping through the flames brought (among other things) health and long life and protected the jumpers from accidents, ailments, epidemic disease and the effects of witchcraft or the evil eye.
**The Growing Crops**
To ensure adequate protection of the crops, the fire had to be applied to the fields and this was done in a number of ways.
Most people took embers, or ashes from the family fire or from the 'big' fire and threw a portion into each field, or into the four corners of each field.
Special torches were lit at the fire and carried around and through the fields and gardens. Often each member of the household had such a torch, and they formed a little procession in making the circuit. The torches were variously called *soip Seáin*, 'cliars', 'wisps' and other local names. Sir Henry Piers saw them in Westmeath in 1682:
'A stranger would go near to imagine the whole country was on fire.'
A story, from County Limerick, is reported by 'Mannanaan Mac Lir' in *Journal of the Cork Historical and Archaeological Society*, ii, 1896, 366-7, and tells of the death of Áine 'a knowledgable woman' who 'used be going with the good people':
'At last, when dying, which was on St John's eve, her friends "the good people" crowded out from every *lios* or *rath* throughout Ireland, they came trooping towards Aine's residence (Knockainey), each one carrying a lighted torch or *cliar* in honour of Aine. And thus it is that a custom which originated in honour of Aine, is still carried on as a remembrance of her, and from this custom she is known as *Aine cliar* ever since."
**The Cattle at Midsummer**
The protection of the Midsummer fire was extended to cattle in particular. Very often the cows were herded together and driven through the smoke or over the embers of the fire, or between two fires or along a path or through a gap or gate beside which a fire had been lit.
A potent cure for cattle ailments was made by blending with water ashes from the fire, for which intent some of the ashes were carefully preserved. This was a favourite remedy in the northern parts of Ireland for 'elf-shot' animals.
**The Dwellinghouse at Midsummer**
The dwellinghouse and its inhabitants could share in the blessing of the fire. In many places it was customary to bring back from the communal bonfire embers or charred fragments of turf or wood and put these on the domestic hearth. Some people kept cinders or ashes from the fire in the house for luck, others because their keeping was believed to ensure a peaceful death to ailing old people. The ashes had curative properties for humans. Mixed with water they were drunk for internal disorders and also used to cleanse and bathe wounds, sores and swellings.
**Herb Gathering**
In east County Cork and in County Waterford the herb variously called '*mugúird*', '*bogúird*', 'mugwort' (*Artemisia vulgaris*) was gathered for medicinal and other purposes. Some kept it in the house for luck, some threw it on the fire for the same purpose. Others kept it in the house, and as a remedy, singed it and got the patient to inhale the smoke.
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Domi O'Brien
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Ragnar Arn is with Domi O'Brien.
·
Midsummer customs in Ireland (h/t to Sam Haymish, of my grove):
-------
From Kevin Danaher's book The Year in Ireland: Irish Calendar Customs (1972):
**Midsummer**
This description of the celebration of Midsummer in the western part of County Limerick was written in 1943 by an old schoolmaster:
'At the present time the observance is almost entirely confined to children who still on 23 June, St John's Eve, gather sticks etc. and light small bonfires to carry on the time-honoured custom. But old peopl
e of thirty years ago and more remembered how the fire used to be lit exactly at sunset and had to be watched and tended till long after mid-night. Prayers used to be said to obtain God's blessing on the crops then at the peak-point of summer bloom. In Athea a circular bonfire was made near the blessed well where the patron saint of the parish, St Bartholemew, was honoured (as also the Blessed Virgin and St John).
'I remember similar circular fires and a curious custom repeated each St John's Eve. The young people used to gather from the marshy ground near the river Deel the large leaf and strong stem of the "*hocusfian*" as it was called and each youth armed with one of these went around lightly striking each person that he or she met. This was supposed to protect those who were struck from illness and evil influences during the coming year. Afterwards, the *hocus* stems were thrown into the fire. Here, too, people threw into the fire specimens of the most troublesome weeds in the district - this was supposed to protect the fields from these weeds.
'It was widely believed that a house built on a path frequented by the fairies and other such uncanny travellers would suffer from midnight noises or supernatural manifestations. Perhaps too, ill-luck in the farm or personal illness etc. might afflict the family. One remedy for these evils was to bring on St John's Eve portion of the blessed fire and to build with them on the path in several places small fires which would be left burning until morning.
'It also was customary that small objects of piety, such as rosary beads, little statues or scapulars, when they became broken or worn out, were destroyed without disrespect by being burned in the Midsummer Fire.'
**The Midsummer Fire**
The midsummer ceremonies were almost all connected with the Midsummer fire, and in the greater part of Ireland were observed on 23 June, the eve of the feast of St John the Baptist.
It is clear that a distinction can be made between two fire traditions. On the one hand a large communal fire lit by the inhabitants of the whole townland or village, or of several townlands or even of the whole parish.
On the other hand there were small fires lit by the members of each household, or on each farm, at which ceremonies, to be described below, were performed for the benefit of that particular household or farm.
In many places old bones were added to the pile of fuel or thrown into the (communal) fire after it was lit, for the most part merely as additional fuel but possibly with some ceremonial intent in former times. Usually the term in common use, 'bonfire', is explained by statement such as 'oh, they burned bones in the fires long ago.'
In a few places, such as Tinnakilla, County Limerick, or Tawnatruffan, County Sligo, the fire was built on top of a dolmen, and the capstones of some dolmens have been cracked by this thoughtless act, which clearly was motivated only by the wish to have a high platform for the fire.
In places in Connaught and Ulster the people walked sunwise around the fire while praying, usually counting the prayers on rosary beads, sometimes keeping tally by holding in the hand a small pebble for each prayer to be said and throwing one into the fire as each prayer is concluded.
Prayers done, the merrymaking began. Dancing was interspersed by songs, individual dances, recitations, storytelling and instrumental solos, as notable performers were called upon to exhibit their party pieces.
Sometimes more rowdy fellows pelted each other with burning embers. A favourite pastime of the younger boys was to sn**ch burning sticks from the fire and throw these as high into the air as they could.
Holy water was sprinkled on or about the fire before or immediately after it was lit, usually by one of the older people. Often, as on other festivals, there was a general sprinkling of holy water on the house and its occupants, the farm buildings, livestock and growing crops, by prayers invoking God's blessing on everybody and everything.
In a few, widely separated places there is a tradition of the making and setting up of an effigy to represent a human figure, made of old garments or a sack, wrapped about sticks and stuffed with straw or dried grass. Later the figure had fire set to it or was thrown into the bonfire. No explanation is forthcoming as to whom or what this effigy represented, but in the Draperstown district of County Derry it was said to portray a turncoat or traitor to the Irish cause and had abuse and stones pelted at it before it was burned in the fire.
In Connaught the main and usually the only dish was 'goody' — white 'shop' bread soaked in hot milk (sometimes stolen from the neighbours' cows) and flavoured with sugar and spice.
Robert Gibbings:
'In many parts of Ireland at that time it was the custom deliberately to throw the (fire) brands into the fields, believing as in ancient times that it would increase the crops, though not realizing that it was indeed an offering to the fire gods.'
**Jumping over the Fire**
The custom of jumping over the Midsummer fire was known all over Ireland. Jumping through the flames brought (among other things) health and long life and protected the jumpers from accidents, ailments, epidemic disease and the effects of witchcraft or the evil eye.
**The Growing Crops**
To ensure adequate protection of the crops, the fire had to be applied to the fields and this was done in a number of ways.
Most people took embers, or ashes from the family fire or from the 'big' fire and threw a portion into each field, or into the four corners of each field.
Special torches were lit at the fire and carried around and through the fields and gardens. Often each member of the household had such a torch, and they formed a little procession in making the circuit. The torches were variously called *soip Seáin*, 'cliars', 'wisps' and other local names. Sir Henry Piers saw them in Westmeath in 1682:
'A stranger would go near to imagine the whole country was on fire.'
A story, from County Limerick, is reported by 'Mannanaan Mac Lir' in *Journal of the Cork Historical and Archaeological Society*, ii, 1896, 366-7, and tells of the death of Áine 'a knowledgable woman' who 'used be going with the good people':
'At last, when dying, which was on St John's eve, her friends "the good people" crowded out from every *lios* or *rath* throughout Ireland, they came trooping towards Aine's residence (Knockainey), each one carrying a lighted torch or *cliar* in honour of Aine. And thus it is that a custom which originated in honour of Aine, is still carried on as a remembrance of her, and from this custom she is known as *Aine cliar* ever since."
**The Cattle at Midsummer**
The protection of the Midsummer fire was extended to cattle in particular. Very often the cows were herded together and driven through the smoke or over the embers of the fire, or between two fires or along a path or through a gap or gate beside which a fire had been lit.
A potent cure for cattle ailments was made by blending with water ashes from the fire, for which intent some of the ashes were carefully preserved. This was a favourite remedy in the northern parts of Ireland for 'elf-shot' animals.
**The Dwellinghouse at Midsummer**
The dwellinghouse and its inhabitants could share in the blessing of the fire. In many places it was customary to bring back from the communal bonfire embers or charred fragments of turf or wood and put these on the domestic hearth. Some people kept cinders or ashes from the fire in the house for luck, others because their keeping was believed to ensure a peaceful death to ailing old people. The ashes had curative properties for humans. Mixed with water they were drunk for internal disorders and also used to cleanse and bathe wounds, sores and swellings.
**Herb Gathering**
In east County Cork and in County Waterford the herb variously called '*mugúird*', '*bogúird*', 'mugwort' (*Artemisia vulgaris*) was gathered for medicinal and other purposes. Some kept it in the house for luck, some threw it on the fire for the same purpose. Others kept it in the house, and as a remedy, singed it and got the patient to inhale the smoke.
