Fairs and Assemblies

in Ireland By John Lennon at the dawn of our My own experience of Irish fairs began when history. Fairs like those of were the last remnants my family lived in Church Street, Poyntzpass of which had their Poyntzpass. The first Saturday of every month was then truly great gatherings beginnings in the of Ireland. were the last the 'Pass fair day and that meant that from early pre-history They vestiges of the 'Aonachs' of ancient Ireland founded morning, farmers from miles around would be on the great by These were the assemblies at which the business streets. Indeed Poyntzpass fair attracted dealers from kings. ofthe whole was transacted far and near and there were regular visitors from district, province, country was a in the business and fields. overseas. Traffic not then major problem and legal, social, political ? ? as was the streets and pavements were packed with bunches The aonach loosely translated 'fair' often a event which lasted for of cattle, pens of sheep and lambs, and carts full of magnificent anything from a few to three weeks or more as in the case bonhams, to the furtherest ends of the village and days, of the 'Aonach Taillteann' held in Co. Meath. beyond. The village housewives tried in van to protect biennial or these the fronts of their dwellings from the liberal 'splashing' Annual, triennial, gatherings ranged from local to and national events. of cattle being driven down the streets and from those provincial Another of our oldest and related kept waiting all day. customs, strangely to is that of wakes. Wakes as not The fair day was a day out for the community and fairs, such have died out but the and entertainment associated with the village's shops did a good trade, thronged with games wakes in former times have almost customers all day. Neighbours got all the latest news gone completely. Associated with the wake was the and in and gossip; small boys earned an odd "tanner" keeping funeral, Ireland a funeral is a occasion. A restless cattle together; dealers stood around spitting very public person's in the can be on their hands to seal a bargain or "splitting the standing community fairly accurately the crowd to difference" aided and abetted by "tanglers" who judged by following the coffin its last who have no with earned a pound if a deal was made and nothing if the resting place. People great affinity couldn't the deceased will still show respect by turning up at parties agree. ? the funeral not out of I but more There was a special atmosphere in the village on a sympathy, presume, out of a sense of or are to Fair Day. There was bustle and business, banter and duty obligation. Funerals be attended. meet at funerals ? bargaining, giving opportunity for shrewd judgment People people people are missed if don't It is as if and great entertainment for the non-involved. they attend. nearly there's about the man who seen at Such was Poyntzpass Fair for many years until it something suspect isn't the funeral of an in almost the same as gradually dwindled and was finally removed to the pens aquaintance, way the farmer who missed to the fair. and rings of the local saleyard. Not only did the cattle going As a race or a we and sheep disappear from the streets, so to did the nation would seem to be pre various char actes who went from fair to fair. The occupied with the dead and with death and funerals and ? fairs. At least a could be for sellers of agricultural equipment and necessities person forgiven thinking so and itwould not be without some binder twine, ropes, disenfectants, sheep dyes, good foundation. buckets, harness, coats and Our earliest and greatest fairs originated in galvanised waterproof ? connection with funerals all of them funerals of leggings. The 'quacks' sold cures for every ailment in man and beast or in earlier days pulled teeth and women! cured warts. The earliest and of our 'Aonachs' was * greatest 'Aonach Taillte''. This aonach was held in honour of The fair has gone from the village streets and while a the Mor. the inhabitants may not have regretted its passing, one Taillte, Spanish princess, daughter of Magh She had the of most learned of our oldest social gatherings has come to an end. For reputation being "the Druidess of the a saleyard is not a fair. It lacks the atmosphere, the Western World". She married Eochaidh Mac Airt around 2000 B.C. was cut and thrust of the real thing that had its beginnings Eochaidh AND 56_POYNTZPASS DISTRICT LOCAL HISTORY SOCIETY killed in the Battle of A custom in Moytura. those days games. These were athletic, gymnastic, and equestrian and later, was that of 'fosterage.' Taillte brought with competitions for men, and not just physical a son her, foster from Spain whose name was "Lugh competitions. Intellectual activities took place as well. name Nosa Mac Eitlinn." Lugh gave his to the month Oratory, storytelling, music and poetry, as well as of August, to the Lugnasa Festivals and to Lammastide crafts such as metalwork, jewellery, making of armour and the famous aonach at Bally castle. Lugh became and weapons, spinning, weaving, and dyeing occupied on High King, and the death of Taillte he held a great and enterained the crowd for days. The spinning and aonach to honour his foster mother. By tradition the weaving were primarily for women who were not only was ? now family ofthe High King buried at Telltown encouraged to attend but were an important part of the ? Lough Crew between Oldcastle and Ardee about assembly. A marriage market became a feature in "Lag ? five miles from the confluence ofthe Blackwatcr and an Aonagh" especially at "Telltown" as the site the Boyne. became kown. na An 11th century manuscript (Lcabhar h-Urdhrc) To ensure a successful gathering, strict regulations relates:? were laid down regarding these Aonachs. Itwas known "The three cemeteries of the Idolaters arc the as the "Royal Truce." No one could be interfered with cemeterary of Taillteann The Select, the while going to, attending or returning from the games. cemetery of the Ever Fair Cruacha and the All fueds were set aside. Disputes of ownership and cemetery of Brugh (New Grange). rivalries were settled by the Ollamhs or lawyers at the was The host ofthe Great Meath buried in the fair. Women were not carried off against their will! middle of the Lordly Brugh. The Great Three things were 'taboo' during the fair:? used to at Ultonicans (Ulster Kings) bury (a) Making casts at random. Telltown with pomp. Fifty mounds I certify are (b) Riding through the assembly without ? at Oenach na Cruacha." Roscommon. dismounting. (c) over the left shoulder at the Lugh's assembly or fair was so successful that he Looking assembly when for food! ordained that it should be an annual event. He saw great leaving possibilities in the assembly. Anybody who was Three crimes strictly forbidden!? ? anybody in the country lesser Kings, chiefs and the 1. Theft of yoke oxen. ? people in general attended. Without media, no better 2. Slaughter of Milch cows. opportunities arose to let the High King's wishes be 3. Burning of Byres. known widely. During the fair or Aonach the people lived in tents These assemblies took on a ritualised or formalised or in the open air around the site. These sites (Aonagh) and function:? procedure were all at graveyards or adjacent to them. The To honour the dead. (a) glorious gatherings all took place away from any of the To taxes and tribute etc. (b) promulgate laws, settlements of the time. There being no towns as such (c) To entertain the people. in ancient Ireland the sites were chosen for some other reason than that of in a or centre of These began with a pagan ritual involving the raising being metropolis of a tomb or cairn or dolmen. Next followed the dense population (Pagan religious magical connec Most of the Aonachs were held in the lighting of a fire accompanied by dirges and chants and tions). great month of ? the of named a long drawn-out panegyric praising the deceased, August time year after Lugh. Cruacha in Roscommon was at recounting the family history, great deeds and exploits different being held ? or and on Hill ofthe individual, and involving the worship ofthe sun, Samhain Hallowe'en Uisneach the of Ward in at fire and other gods. This could take up to two days Westmeath Bealtaine (Maytime). Because of the of to complete. Following this the Chief Druid, with the great numbers people gathered or was so a assistance ofthe lesser druids, spaced throughout the together, barter trade inevitable and market also became a feature of these gathering, announced the latest new laws, bye-laws and gatherings. Livestock and clothes were amendments so that everyone was aware of his rights, horses, chattels, and jewellery and as well as food and drink. There duties and responsibilities. displayed sold, was even a market at This was followed by the final part of the marriage especially Taillteann ? ? to in the crowds of men and proceedings "the Curteach Fuaith" funeral (guaranteed bring women), POYNTZPASS AND DISTRICT LOCAL HISTORY SOCIETY_57 where couples paired off in a most curious ? arrangements which if it worked out became a 2000 ? 111 recognised wedding and if it did not please the parties itwas dissolved at the next assembly. Thus the ? term "A Telltown or Tailltean wedding" a trial marriage and a quick divorce! An ancient manuscript referring to one of these assemblies notes:? i5oo- gss a "Three busy markets on the ground. a market of food, a market of ?9 i livestock, Lfe?Normans a great market of Greek strangers where there is gold and fine clothes" . I L-Battle of Clontarf Three slopes looo- id r "The slope of the horse, 3 The slope of the cooking, i rviking The slope of the women met for embroidery" Ireland was then undrained with swampy hollows. The country was densly forested apart from clearings. Aonachs took place on hilltops or hillsides, which were 500 j I ? | drained sites. -Stj Patrick naturally Hj ? 2 Aonach Tailltean goes back almost five centuries 2? before the first Olympic games. Yet the Greek traders 11 attended. Did they bring the idea of the games back to Greece to bolster trade, under the guise of worshipping or honouring their mythological gods? Did they merely adapt the social rules, especially regarding women, to their own culture, ways and customs, even to the Royal Truce? Was the Olympic torch or flame the fire or pyre which was lighted at < P the of the Aonachs? MlEh 31 opening ceremony 500- E Of all our ancient Aonachs, the Aonach Taillte was 3 8g by far the most important and the oldest. It was held ^ 2?Romulus im annually, with few interruptions until the end of the * ^ I LJ & Remus 12th century (1168). This assembly ismentioned most found Rome ? often in our ancient manuscripts which date only from Christian period. These manuscripts however, are often from earlier iooo - very copied manuscripts recording q traditions of much earlier times. some are PQ However, I L Moses quite factual e.g., 873 AD "Annals of Ulster" records "Aonach Taillteann is not held without just and worthy cause: a thing we have not heard to have happened since the most ancient times....'' This happened again 1500 - 876, 878, 888, 889, the reason being that the country in those years was suffering greatly from the ravages of the Viking invasions. Tirechan's Breviary, a 7th century manuscript contains the earliest reference still in existence. Some Taillte of the great poems composed for the opening I I Queen 2000 *"- andLu ceremonies have even survived. One of 1007 AD by J AND DISTRICT LOCAL HISTORY SOCIETY 58_POYNTZPASS

Cuan O'Loughlin ran to 59 verses. In 1836 John O'Donavan (OS Ms) plotted the still Another for the year 885 AD ran to some seventy remembered sites and features and collected surviving verses or stanzas. traditions associated with the Aonach. Others like Sir Although the last official (Royal) Aonach Tailltean Willie Wilde, Sir Samuel Ferguson (1872) wrote about ? was held in 1168, the gatherings continued but Aonach Taillte, Eugene Conswell (1864) wrote brief without a royal presence. They continued as popular reports on the peasant gathering. ? or peasant assemblies. Other Aonachs in Ireland no doubt modelled on ? In 1168 the last royal occasion must have been a Aonach Taillte were held in provincial sites. wonderful spectacle. Under the auspices of the last "Aonach Carmen" inWexford was the site of the High King of Ireland, Roderick O'Connor a Leinster Aonach and presided over the King of contemporary report says "Aonach Tailltean was Leinster. celebrated by the King of Ireland and the people of Carmen was a lady warrior of Greek nationality. A ? Leath Ceann (Northern half of Ireland Ulster) and poem of the Aonch Carmen in 1040 relates in 81 their horse chariots and cavalry were spread out on stanzas the history of Carmen and the Aonach. Her the space extending from Mullach Aidi to Mullach two sons were banished but she was allowed to stay ? Taillteann a span of about seven miles. This was and on her death and in her honour Aonach Carmen the extent ofthe assembly. Horses, chariots, armour, was instituted. emblems, chiefs, Kings and people of every class, with 'Aonach Teite' in Limerick has little known history. ? booths, tents, etc., etc.... Its site is even debated Knockaney was theMunster Aonach Tailltean continued to be held on the old site Aonach. - as a peasant assembly until 1770. Then for decades Teite again was a lady. after that date itwas held on the other side ofthe River 'Aonach Cruachan' in county Roscommon was in Blackwater. honour of another lady. Again the site has been lost,

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Fair Day in Poyntzpass c. 1906 POYNTZPASS AND DISTRICT LOCAL HISTORY SOCIETY_59

Aonachs were held in other the least remembered of all the provincial Aonaigh. Important many places In Ulster there was 'Aonach Macha.' all over Ireland. Tuathail, a King in Leinster, in 150 BC according to Keatings history "erected a palace at Uisneach (a hill inWest Meath) where was held a general meeting of themen of Erin called the' 'Aonach Uisneach.'' This fair or assembly was held on the first day of May and they were wont to barter cattle, jewels and other property. They also made offerings to their chief god' 'Beal.'' They lit two fires in honour of Beal in every part of Erin and drove cattle through as protection against desease. Again John O'Donavan wrote "the fair or Aonagh in Tlachtga (Co. Meath) was celebrated by the youths of Munster. A great fire lighted from which all the fires ... in Erin were kindled which purchased from them (the youths of Munster) and a screpall of gold was paid 1905 Rathfriland Fair out of every territory in Erin for this fire, and a sack of wheat, and a hog from every chiefs hearth was to the comharta of Meath." Macha was one of a trio of war goddesses of that given name. Annual assemblies were held in honour of one Some Irish place names indicating Aonach sites:? ? or all of these ladies. Some of these assemblies in Bailineanigh Co. Kerry Place of the Aonach. Co. Antrim ? Fort of the Armagh were warlike in character and most were Duineny (Ballycastle) associated with some form of violence or duress. Aonach. ? Macha I was wife of Nemhedh. She died on one Ballyanny Co. Tipperary Place of the Aonach. ? of the twelve cleared her husband. Aonach Cuite Co. Limerick Cuili's Aonach. plains by ? Macha II ruled Ireland alone for a time and Nenagh Co. Tipperary the Aonach. repelled ? force who contested her She Cloc'n aonaigh Co. Donegal the fair stone by any sovereignty. ? married one of her rivals and like Maeve in Mullaghaneany Co. Derry Hilltop of the Aonach. Connaught ? she dominated the man. When five sons of another Aonach Life Co. Meath the Liffey Aonach. poor ? claimant to her throne continued to her she Aonach Aine Co. Limerick Anne's Aonach. oppose ? enticed them each in turn into the forest from the Telltown (Taillteann) Co. Meath Taillte's Aonach. ? Hill of Ward near *Samhain 3 before hunting ground, there she bound them one by one. Athboy days and after Hallowe'en. After reducing them to servitude she forced them to Aonach Colman ? of Kildare ? Colman's build the Royal Fort of Emhain Macha. Curragh Aonach. Macha III was a lady of the other world who All ? married a mortal husband. He, man, when he saw Lugnasa August Aonach sites. poor ? fort of the Games. the Kings horses racing was so unimpressed that he Lisnabrague claimed his wife could outrun them. The King took Although essentially pagan in origin the advent of up his challenge and Macha was summoned to appear Christianity did not diminish the practice and the fair before the King. were given ecclesiastical sanction. Strangely, however, Despite her protestations that she was pregnant and no Christian links in the line of churches or her time had almost come, she was compelled to race Monasteries or traditions have ever been traced to the the horses. She ran and won but only just and having sites of the fairs. They remained pagan sites but were crossed the line cried out in pain and gave birth to twins attended by the new Christians. on the spot. Hence, Emhain Macha. Before dying she Columcille even allowed his monks to celebrate a cursed the men of Ulster "that until nine generations feast and equated it with the festival of Lugnasa. He in time of their greatest peril they should be as weak called it the Feast of as a woman in childbirth." Ploughman. AND DISTRICT LOCAL HISTORY SOCIETY 60_POYNTZPASS

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The *Big*Bann Fair, Banbridge POYNTZPASS AND DISTRICT LOCAL HISTORY SOCIETY_61_

calendar observance. This was a to A on Lugnasa runs: deliberate attempt quatrain ? makes known its dues separate the fair from the festival thus reducing fur "Lugnasa ? In each distant year ther the importance of such gatherings specifically and on these and Tasting every famous fruit by prohibiting buying selling days fairs to be held eleven later. Food of herbs at Lughnasa." ordering these days Some of the country fairs survived, probably because In a margin to this qualrain another scribe had they were too important to suppress. The fair in old entered a marginal note 'tomorrow is Lughnasa day, Kilcullen, Co. Limerick and the horse fair in the day all fruits ripen.' Cahirmee. But others like Ballinaslve horse fair, 'Puck' Well what happened after 1168 you may ask? Up and Lammas fairs were moved to the new dates and to that time the Irish did not have many towns but still survived. were a mainly rural population living in ringforts etc. ? the fair became an urban Then in 1169 on the first of May, the Feast of Beal Gradually however, less of a festival and more of a until taine, the Norman vanguard arrived in Bannon inWex feature, market, we have come full circle and made them not even ford and the turmoil for High Kingship in Ireland welcomed in towns and the coun virtually came to an end with the coming of the villages throughout Normans. try but have banished them off the streets behind walls and railings and out of sight of the people they once The Normans did not forbid these aonachs. In fact entertained. were much in favour of fairs ? but for they very ? ? These assemblies the Aonachs another reason than that of keeping up Irish traditions Lugnasa great were events. Before the Norman In no matter how historical. King Henry who called very prestigious ? vasion had become the ex himself 'Lord of Ireland' though controlling only they highest politico-social ? of the old Irish culture. part of it had the habit of granting the tolls of fairs pression In 1942 a national documented and to various officers, courtiers and even occasionally to questionnaire identified 195 fair sites in Ireland. The O.S. Memoirs a Church or Abbey and gave permission for fairs to be held at traditional dates. was also a rich source for identifying sites which had ? ceased to be remembered 1942. e.g. 8 day fair Dublin granted 1204 Bealtaine by 8 day fair Limerick atMartinmas (Nov 11) 1204 Some of the old practices had been christianised like at 8 day fair Waterford Lugnasa 1204 the Croagh Patrick Pilgrimage in July. 8 day fair Swords Feast of St. Colmcille 9th June With the urbanisation the fairs were diminished in ? (patron of town) 1213 stature and became monthly markets yet with a Clonmel All Hallows Feast 1225 Lughnasa or August flavour. So we had the monthly ? Ferns May Eve 1226 fairs but a big fair e.g. Banbridge "the Big Bann Fair" in However, these fairs with their tolls were not tradi August. tional even if held at traditional fair dates. They were Other sites are identified in our townland names. ? ? ' ? not on fair Aonach sites which were always 'out Locally we have:? Lisnabrague Fort of the Games - ? in the country" and were not connected with pagan (Brague a toy or a game); Dromorebrague Ridge ? burial sites and not sacred. In 1431 parliament noted of the Games; Armaghebrague. that "Divers Irish enemies of his Lord the King did Christianity tried to supersede these deeply held and raise and hold among themselves certain fairs and deeply rooted convictions of the people, even to the markets.and certain of his majesties subjects did extent of superimposing Christian feast on the pagan resort did sell and divers merchandises therto, buy festival All Hallows Eve at Samhain and the Feast of whereout the said enemies did take profits, customs SS Philip and James on May 1st, but to little avail. and benefits to the great injury to the Burghs and The deeply held beliefs of the people in the fairies and market towns". These were "out in the on country," spirits was most difficult to dislodge and persists to traditional sites, where they paid no tolls and no taxes! this day. Standish O'Grady writes: "So firm was the Then in 1750 an act accepting the Gregorian Calen hold which the ethnic gods of Ireland had taken on the dar was passed. This ordered that fairs be held on the imagination and spiritual sensitives of our ancestors 'natural day' and not on the festival days in the old that even the monks and christianised bards never AND DISTRICT LOCAL HISTORY SOCIETY 62_POYNTZPASS

doubtless forbade the thought of denying them. They but to root out the belief in people to worship them, not their existence was so impossible that they could of the conviction that the disposses their own minds were real gods supernatural beings...."

The Hiring Fair, Ballycastle