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Tag: Pattern Day

Happy Pattern Day!

Wednesday, 15 August, 2018

The “drawing in” of the hay was a typical activity around the Pattern Day and a trip to the meadow on the horse-drawn “float” was a really big adventure. On board (right to left): Madeleine, Jacqueline, Helen, Mary, Eamonn and Michael John. Head and shoulders above us all is Father, in his prime.

On the float

Background: Ireland has thousands of “holy” or “blessed” wells. These ancient water sources were attributed mystical powers in pagan times and the related customs and beliefs were incorporated by Christianity when it arrived on the island some 1,600 years ago. The converts assigned a “patron saint” to each well and thus began the custom of the “Pattern Day” (from the pronunciation of the Irish Pátrún, “patron”). The “Pattern Day”, then, is the feast day of a parish’s patron saint and entails a pilgrimage to the sacred well and the saying of specific prayers in a certain sequence. Bottles are filled with the “miraculous” water, which is often applied to wounds or sprinkled on children, visitors, travellers and animals for their well-being.

Ethnologists describe patterns as “community generated festivals”. In 1810, Crofton-Croker counted up to 15,000 people at the Pattern of St. Declan, which is still held annually on the 24th of July in Ardmore, County Waterford. This tradition of vernacular religious practice and the carnivalesque continues in Ballylanders, County Limerick, where the 15th of August, the Feast of the Assumption, is the local Pattern Day.


The Pattern Day

Monday, 15 August, 2016 0 Comments

In 1810, the Irish antiquary Thomas Crofton-Croker recorded that up to 15,000 people had attended the “pattern” of St. Declan in Ardmore in Waterford. The event is held annually on the 24th of July and central to the occasion is a visit to St. Declan’s Well. In her thesis submitted in 1988 to the Free University of Amsterdam for a master’s degree in Cultural Anthropology, Siobhán Lincoln noted that, “Various cures have been attributed to it, and the Saint is reputed to have quenched his thirst there en route to Cashel.”

Ireland has thousands of “holy” or “blessed” wells. These ancient water sources were attributed mystical powers in pagan times and the related customs were incorporated by Christianity when it arrived on the island 1,600 years ago. Christianity then assigned a “patron saint” to each well and thus began the custom of the “pattern day” (from the pronunciation of pátrún or patron). The “pattern day”, in other words, is the feast day of a parish’s patron saint and entails a pilgrimage to the well and the saying of specific prayers in a certain sequence. The wells are too small for bathing in and, anyway, the water is cold so bottles are filled with the “miraculous” liquid, which is often applied to wounds or sprinkled on children, travellers and animals for their well-being.

Ethnologists describe patterns as “community generated festivals” or as “the dramatisation and sacralisation of rural Ireland’s own social structure”. This tradition of religious practice and the carnivalesque will be continued in Ballylanders today, the Feast of the Assumption. Our thoughts are with all those doing the “rounds of the Well.”

The rounds of the Well


Celebrating the Pattern Day

Thursday, 15 August, 2013 1 Comment

The “pattern” or pátrún was celebrated in almost every parish in Ireland from the middle ages to the mid-20th century. Primarily, a religious event associated with the patron saint of holy wells, the Pattern Day was also an important occasion in the social calendar. “We whiled away the time by drinking whiskey punch, observing the dancing to an excellent piper, and listening to the songs and story-telling which were going on about us,” wrote Crofton Croker after attending the Pattern Day at Gougane Barra in West Cork in 1813. With daylight fading, the revellers, Croker included, retired to tents:

“As night closed in, the tent became crowded almost to suffocation, and dancing being out of the question, our piper left us for some other station, and a man, who I learned had served in the Kerry militia, and had been flogged at Tralee about five years before as a White-boy, began to take a prominent part in entertaining the assembly, by singing Irish songs in a loud and effective voice. These songs were received with shouts of applause, and as I was then ignorant of the Irish language, and anxious to know the meaning of what had elicited so much popular approbation, I applied to an old woman near to whom I sat, and found that these songs were rebellious in the highest degree. Poor old King George was execrated without mercy; curses were also dealt out wholesale on the Saxon oppressors of Banna the blessed (an allegorical name for Ireland); Buonaparte’s achievements were extolled, and Irishmen were called upon to follow the example of the French people.”

In 1834, the English author Henry Inglis visited Connemara and was invited to a Pattern Day at Maumean in the Maamturk Mountains:

“It fortunately happened, that on the second day of my sojourn at Ma’am, a very celebrated pattern was to be held, on a singular spot, high up amongst the mountains, on a little plain… on an elevation of about 1,200 feet… The ascent to the spot where the pattern was to be held was picturesque in the extreme, for up the winding way, for miles before us and for miles behind too, groups were seen to be moving up the mountainside — the women with their red petticoats, easily distinguishable; some were on foot, some few on horseback, and some rode double. About half way up, we overtook a party of lads and lasses, beguiling the toil of the ascent, by the help of a piper, who marched before, and whose stirring strains, every now and then prompted an advance in jig-time, up the steep mountain path.”

On arrival at the summit Inglis was invited into a tent where “the pure poteen circulated freely.” However, heated words were exchanged and a fight developed. Inglis describes the row, how five or six “were disabled: but there was no homicide.” Afterwards, “some who had been opposed to each other, shook hands and kissed; and appeared as good friends as before.”

In 1682, Sir Henry Piers attended a Pattern Day at a church on a hill overlooking Lough Derravaragh in County Westmeath noted that quarreling was very much part of pattern procedure:

“For ale sellers in great numbers have their booths here as in a fair and to be sure the merry bag-pipers fail not to pay their attendance. Thus in lewd and obscene dancing, and in excess drinking, the remainder of the day is spent as if they celebrated the Bacchanalia rather than the memory of a pious saint or their own penetentials; and often times it falls out that more blood is shed on the grass from broken pates and drunken quarrels when the pilgrimages are ended than was before on the stones from their bare feet and knees during the devotions.”

Let’s hope that today’s Pattern Day in Ballylanders will a peaceful and happy affair.

Pattern memories