La Barba

Escribo estos breves artículos para practicar mi castellano. Sé que probablemente tengo errores en ellos. Las correcciones y sugerencias son bienvenidas.

La barba ahora, que es blanca.

Una de las preguntas más comunes que me hacen es: "¿Cuánto tiempo llevas creciendo la barba?" Bueno, la respuesta simple es 1970. Ese es el año en que comencé a crecer. Lo que realmente quieren decir es cuánto tiempo lleva crecer una barba tanto tiempo. Me recorto la barba una vez al mes. Esto lo mantiene a una longitud de siete pulgadas. (unos 18 centímetros). Y doy forma a los lados de la barba, nuevamente una vez al mes.

una barba celta, que a menudo es roja.

Durante años usé una barba corta, pero hace unos cuatro años comencé a usarla por más tiempo. Si no lo cortara una vez al mes, sería enorme y muy largo. Recientemente he estado pensando en dejar que mi barba crezca más y que crezca más. Pensaré acerca de esto. Las barbas largas tienen poder.

The McCain DNA Project Update March 2020

The McCain family DNA project began in the late summer of 2003.  When we began the McCain DNA project many of us had been working on our family history for many decades.  For me, the search began in the 1960s.  I was born in Mississippi and grew up in north Louisiana. I lived on McCain Drive, near Monroe, Louisiana.  I had many McCain cousins, some famous, such as admirals and historians, etc. I was interested in the family history at an early age, around ten years old, the moment I realised my surname was not English, that it was Gaelic. That started the long odyssey to locate our family's origin and learn their history.  

Before we started the McCain DNA Project our family history was a mess. We had many cousins, that we knew, but often we did not know how we were related. We had some data, such as naming patterns, oral histories, etc. I wanted more, I wanted the facts.

Even our McCain origin myth was a mess. Some accounts claimed we were members of the famous Clann Dhónaill, through the Glencoe McCains, while others said we were the famous Ó Catháin clan of County Derry, Ireland. The true story of our family was lost in time, in a dim fog of the past. The McCain DNA Project was started and with it came the DNA test results. The real McCain family history was revealed through the brutal reality of genetics.

Our first two participants were myself and Joe McKane from Ballwatt, County Antrim, Ireland. Jim and I submitted our DNA samples and waited patiently for the results. These came in an email from Family Tree DNA Ltd, the company our project uses. The emails read, 'You have a match.'  And that was the start of how we discover our real history. 

From that initial DNA match we were able to methodically progress in extracting that history. There were many surprises and pseudo history uncovered. We learned we were not the Clann Dhónaill McCains and also discovered that we were not the Ó Catháin family of County Derry either. We did confirm that we had branches in New England, in Canada, and that allowed us to understand how each branch arrived in the New World and the various dates of their immigration from Ireland.     

 

Our McCain cousins in Ireland

We confirmed we had many cousins from Canada, most located in New Brunswick, Ontario, and Nova Scotia. We located and confirmed kinship to McCains, McKeens, McKeans, McKanes, from New England and Pennsylvania. We located and confirmed kinship with a small army of McCains across the South, from North Carolina, to South Carolina, Tennessee, Alabama, Mississippi, Arkansas, Louisiana, and Texas... and confirmed kinship with other branches in Indiana, Arizona, and California. (note Mac Eáin is anglicised in many ways, McCane, McCain, McKane, McKean, McKeen, etc.)

The DNA results allowed us to locate geographic areas, or points of origin, of the McCains. Two places emerged of significance; in Donegal, the Porthall, St Johnston, and the Finn Valley area. The second location was the parish of Kilmichael Glassary in mid Argyll, in the Scottish Highlands. From there, I was able to locate 'our' McCains in the primary sources. We are the Mac Eáin family that originated in Kilmichael Glassary, and moved en masse to the Porthall area of Donegal in 1569. 

location of McCain DNA connections in Argyll

By 2017 new DNA techniques have greatly enhanced the methods of DNA research.  The use of higher level SNP test (single nucleotide polymorphism) allows much more data to be extracted from our Y chromosome DNA tests.  The mutation rates for SNPs are more stable and happen at a predictable rate.  The geneticists are finding new SNPs that allow one to research with great precision the time frame of the DNA matches through observing the discovered SNP mutation between branches of the same family.

One interesting development that the DNA results revealed is that our McCains share the same paternal DNA as the Mac Ailpín family, also of Kilmichael Glassary parish in mid Argyll.  We do not know the details of how these families began to use two different surnames. We only know they are genetically the same family and we can place them living together and interacting with each other in the records. Research on this is ongoing at this time. Gaelic surnames were not fixed, and it was normal for one branch to take another surname. Also, the reader should keep in mind that this data is specifically for the Mac Eáin family that originated in Kilmichael, and ditto with the Mac Ailpín family from there.  There are dozens of McCain families across Ireland, Scotland, and the Isle of Man, but here we are only speaking of the kinship group that is the Kilmichael Glassary McCains. This is true also with the Mac Ailpín family of Kilmichael Glassary.

To date, among the participants of the McCain DNA Project, we have not located any Scottish origin McCains. Those McCains that were born in Scotland all have roots in Donegal. It appears when the McCains left Kilmichael Glassary, they all left for Ireland. Of interest, many of the Kilmichael Glassary Mac Ailpín families also left for Ireland. We know the McCains were Redshanks, a paid soldier much in use in the 1500s. Our McCains came to Donegal with other Highland Gaels from mid Argyll as part of a military buildup to assist the Ó Dónaill clan of Donegal. This story is complex, but the details are in the book Finding the McCains.  

The link to the: McCain DNA Project.  We are still testing and encourage McCain males to participate in the projects.  We use the 111 level Y chromosome test. We also encourage our participants to consider doing the higher level SNP tests. 

A few photos of our cousins...

Magh Gaibhlin castle Porthall, Donegal, where we located William McKean the Soldier

Jim McKane, Ontario, Canada

Frank McKane, Scotland (and California)

Donovan McCain, North Carolina

Joe McKane of County Antrim

Letitia and Ivan Knox (Ivan's mother a McCain), with Bruce McCain and his wife, in Donegal

Joe  and Julie McKane of Belfast

Michael McCain born in Rome, lives south of there now

Henry McCain and John McCain of Arizona

Conar McCain of Oxford Mississippi

Mervyn and Jean McKean of Porthall, Donegal

Chris McCain of California

Jack and Dot MacKeen of Massachusetts

© 2020 Barry R McCain

Mac Eáin family icon

May Day... Lá Bealtaine

Beltane is the anglicised name of the Gaelic May Day festival.  May Day is on 1 May and is held on or near the halfway mark between the spring equinox and the summer solstice. It is one of the oldest and most ancient festival days. It is widely observed in Ireland, Scotland, and the Isle of Man, and in modern times has spread to the Diaspora.  In Irish Gaelic it is called Lá Bealtaine, in Scottish Gaelic, Là Bealltainn, an in Manx Gaelic Laa Boaltinn.  Beltane is one of the four Gaelic seasonal festivals, along with Samhain, Imbolc, and Lughnasa.  There are several theories on the etymology of Beltane; the most accepted one is that it is from the common Celtic Belo-tenia, meaning 'bright or shinning fire,' which in turn goes back to the Indo-European 'Bhel (to shine) tepnos (warm).

It is not a 'fire festival,' but fire is a integral part of the festivities.  Prior to modern times it was a festival to mark and celebrate the moving of livestock to summer pastures, to honour the Old Ways and old gods, and evoke blessing of fertility of the tribe and the life giving cattle.  

Beltane is mentioned in the earliest written Gaelic literature when Christian monks began to write down Gaelic lore and myths in early medieval times.  The medieval accounts were ancient even then and date back before Christianity was introduced to the Gaelic homelands. 

On the Beltane Eve the festival began.  The people gathered to feast, have drink, and make offerings to the Aos Sí, who are the old gods of the Gaels.  Byres, the windows and doors of homes, etc., were decorated with flowers.  It was a joyous festival ushering in the bountiful time when the days grew longer, the sun shined more, and the weather grew warmer.

Belenus

Beltane survived the coming of Christianity and continued on for centuries, despite the attempts of overly zealous Christian officials who wanted to stop the practice, as they were fully aware of the pagan origins of Beltane.  By the 20th century the festival had almost died out and was only celebrated and practiced in certain areas in Ireland, Scotland, and Man.  In the late 20th century there was a revival of Beltane festivities.  The focus of Beltane changed some in these more modern times, but the main core beliefs did remain.  The concept of the season change, the coming of the sun, and the start of the season of growth and plenty, etc., remain.

Dagda

Fire was and is an integral part of Beltane.  All fires were put out on Beltane Eve and then rekindled starting with the lighting of the bonfire.  It was this holy flame from which the 'new' flames of the the folk began.  It was the 'force fire' and sacred.   Many will recognise the fire ritual as the same ritual used in the Catholic Church and several other Christian denominations in the Easter lighting of the Paschal candle.  There are too many Beltane nuances and rituals to describe here, but there is one core aspect of the ritual.  This is a Deiseal procession around the sacred fire.  Deiseal means 'right-hand direction' or Sunwise (clockwise).   The Deiseal procession around the sacred fire was a Blessing of the Cosmos upon all. 

Beltane is still celebrated and the practice is growing.  It is now held not only in the Gaelic homeland, but in the Diaspora, and has been incorporated into similar May Eve and May Day celebrations in Europe.  While many see Beltane as just a good time with a bonfire, there is also a growing interest in the spiritual aspects of the festival.  The concepts of the a new growing season, the connection to the Old Ways of ancestors, and reflection upon life, are also now part of Beltane for a growing number of people.

a sacred fire of Bealtaine

Do enjoy Beltane.  A bonfire is best way to partake of course and with a Deiseal (clockwise) procession around the sacred fire.  Followed by toasts to the Old Ways, to Ancestors, to the coming season of Summer.  If you lack the means of a bonfire, a candle will do, or even a wee fire in your fire-pit.  Connect with your Ancestors and the Old Ways, as these are very good things. 

Sláinte ar Lá Bealtaine

Barry R McCain on Amazon

Valentine's Day... Lupercalia

 

Lupercalia

From February 13 to 15, the Romans celebrated Lupercalia.  This festival honours Lupercus, a god of shepherds, their flocks, and fertility.  The priests of the festival were called the Luperci.  The Luperci were the masters of the festival's rituals. They sacrificed male goats and a dog.  The Luperci dressed in goat skins and used strips of goat hide from those sacrificed to strike, or mark, young women. This was done in a gentle manner and not painfully. Often young women would seek out the Luperci and hold their palms out to be struck. 

It was a joyous occasion, the air festive. The purpose of the ritual was to encourage fertility in women, to encourage lactation in new, or soon to be mothers, and importantly, to encourage matchmaking between couples. Childless women especially would seek out the Luperci to be marked and encourage pregnancy.  As noted, it was a festive time, and like the Valentine's Day of our time, things sometimes became too merry. The Emperor Augustus forbade men that were deemed too young from participating. They tended to drink too much and become overly enthusiastic with their reveling. Foods were given out, libations taken, and the colour and flavour of the festival was much like our modern celebration of Valentine's Day, but without the crass materialism of post modern consumerism.
 

Icon of Valentine

Like many of our ancient traditions, this old pagan festival was synchronized into Christian beliefs and Lupercalia evolved into Valentine's Day. There are several legends about a man called Valentine. The most common one is there was an early Christian named Valentine. He was executed on 14 February, in the 3rd century. Valentine was imprisoned in Rome for helping Christians and was known to have secretly married Christian couples in love. The lore states that while Valentine was a prisoner he tried to convert the Emperor Claudius to the new faith. Claudius was not impressed and had the poor Valentine beheaded.

Valentine became a saint and was the patron of lovers. In the late 5th century Pope Gelasius I banned the festival of Lupercalia and declared 14 February the feast day of Saint Valentine. Christians began to celebrate Valentine's Day... but the people continued to embrace all the customs and nuances of the old pagan Lupercalia. The colours red and white were used in Lupercalia, red for the ritual blood and white for milk to represent fertility. The memory and veneration of Valentine continued, but so did also the earlier traditions from Lupercalia. 

The god Cupid

Over the centuries, Valentine's Day picked up yet one more pagan relic from the past, in Cupid, another old god. Even before the Romans adopted Cupid as a god representing passion and love, he was already know in the Hellenic world as Eros, i.e the god of love. Cupid was an easy fit into the Valentine's Day complex.  He was armed with a bow and arrows - golden arrows to arouse desire and passion and leaden arrows to cause aversion. Cupid struck at the hearts of both gods and mortals to influence their emotions and passions. 

Victorian Valentine's Day Card with Cupid

Lupercalia was an old festival even in ancient Rome. It shares similarities to the old Celtic Imbolc which takes place on 1 February.  The festival and rituals ultimately go back to our distant past and shared Indo-European religious spiritual beliefs.


So there you have it on this Valentine's Day - I give you Lupercus, Cupid, and ole Valentine, we should celebrate them all on this day.  Do enjoy your Valentine's Day.    

Imbolc And Saint Bríd's Day

A Bríd's Cross

Today, at sunset, marks the beginning of the festival of Imbolc. This a Gaelic festival to honour the beginning of Spring and falls between the Winter Solstice and the Spring Equinox. The festival is general to Celtic areas, but is perhaps most celebrated in Ireland, Scotland, and the Isle of Man - which are the Gaelic homelands. It is indeed an ancient celebration and is mentioned in the earliest Gaelic literature, and it was old even at that time. 

In Christian times Imbolc was conflated with the veneration of Saint Bríd. Bríd is also a goddess, a prominent member of the Tuatha Dé, and it is no accident that the Church synchronized Imbolc to Lá Fhéile Bríde (Saint Brid's Day). It was a way to allow the people to continue their ancient custom, but place it into the Judeo-Christian cosmology.

The etymology of Imbolc has several theories, but given its ancient origins, it is most likely from an early proto Celtic word 'embibolgon' which means 'budding.'  And, this is when the first buds on early blooming plants start to show the signs of the growing sunlight at this latitude.

Saint Bríd

There are several customs still observed on Imbolc - visits to Holy Wells, where one walks sunwise, known as Deiseil in Gaelic, around the Holy Well and leaves a Clootie on the Faerie Tree (or bush). A Clootie is a piece of cloth tied to a Faerie Tree. The Clootie is to invoke blessings on home, family, clan, and livestock and fields. The practiced is still done to this day. One will also light a fire, candles or a bonfire, and celebrate with a feast and libations. This was also a time when divination is done. 

In Ireland, Scotland, and the Isle of Man, there are numerous accounts throughout the centuries to the present, of people celebrating this festival. Saint Bríd is a very thinly Christianized form of the older goddess Bríd and the saint retains many of the attributes of the older goddess.

So I wish you all a Merry Imbolc and a Happy Saint Bríd's Day.  Light a candle tonight after sundown, and have a glass of drink and salute the growing daylight and wish the best to your family and loved ones.     


© Barry R McCain 

Finding the McCains

Faerie Lore Among the Scots-Irish

A Jackro aka a Brownie drawn from eyewitness encounter

There was a large migration of people from the north of Ireland to the English Colonies in the 18th Century. This event is called the Ulster Migration. This migration began in early Colonial times, from1690 onward, and grew into a large exodus by 1718. Many of these immigrant were Irish Protestants, with the majority of them being Scots-Irish. 

They came in great numbers and the migration had organization to it.  Often whole families, extended families, even villages, participated. One family would settle, and cousins, uncles and aunts, etc., would follow a few years later. The pattern continue from 1718 into the late 1770s. It was quite a remarkable phenomenon. These people brought with them their values, their folk beliefs, from Ulster to the New World. One aspect of these beliefs was their Faerie Faith. 

Some of the Faeries from Ireland followed these people to the Colonies. From the early 1700s into the early 1900s belief in Faeries endured. It was in the Southern Uplands and Backsettlements that these beliefs survived the longest and there are still a few people in these areas that see things and believe. 

Among the Scots-Irish, one type of Faerie was called a Jackro. They were also called a Brownie. This type of Faerie was well known in Ireland. There it had several names, in Gaelic it was often called a Gruagach (said grew o gach) or a Fear Dearg (Gaelic for a Red Man, so called because of their red hats). Brownie was a Scots-Irish term from the Lallans language (a dialect of northern English spoken in the Lowlands of Scotland, and Ulster). 

The Jackro and Brownie were simple Faerie folk. They were generally tutelary beings. These lived in or near settlements, in the attics, barns, and out-buildings, of some family they attached themselves to. There were also solitary Faeries. These lived in the lonely places; in the mountains, ridges, and hills, or in the deep woods, or near waterfalls.  

Sarah Pearl McCain née Tweedy circa 1900

My grandmother, Sarah Pearl McCain née Tweedy, was born in 1883. She passed away in 1962 when I was only twelve years old. I was fortunately to be able to spent a lot of time with her in my youth. She  She told me about the Jackros. From that time on I was fascinated by the topic.  My grandmother had the Second-Sight, an inherited trait that runs in her Tweedy family. Her family were typical Scots-Irish; to Ireland in the early 1600s, then on to the Colonies circa 1700. They eventually settled in southern Illinois circa 1805. This area is called the Illinois Ozarks. The geography there is a series of hills and ridges and the region was heavily settled by the Scots-Irish at an early date. Just across the Mississippi from southern Illinois are the Ozarks of Missouri and Arkansas. Many of her Tweedy family moved west and were some of the first families to settle the Ozark and Ouachita Mountains. These Scots-Irish brought their folkways with them.

The Ouachita Mountain in Arkansas

As Faeries go, the Jackro, or Brownie is you prefer, was your typical type of Faerie known in Ireland and Scotland. They were hard to see, and often one would just catch a glimpse of the being going around a corner, or through a door way. Their size was small, about three feet tall. They were often dressed in brown or grey, but some were known to sport red caps. In older and more civilized times, some families would reserve a place by the fire for the Jackro; a small home made stool. Libations of milk, or something stronger was also set out. The solitary Jackros shunned men however, and chose to live the solitary life in the wild places.  They were thought of as dangerous.

The belief in Faeries has almost died out here, though not quite, and there is some revival of interest in them. An interesting sidebar, the belief in races of Faeries was also strong among some American Indians, particularly the Cherokee and Shoshone tribes. Their lore is remarkably like that of the Irish, Scots, and Scots-Irish. 

I am collecting oral history on the Faerie Faith in America right now.  If anyone has a story, part of your family history, of encounters, do send me a note through my blog McCain's Corner.  I would love to hear it.  


 Link:  Finding the McCains 

© Barry R McCain 2019  

The Luchramán, or Leprechaun

Illustration from 1900 of a Luchramán

The Luchramán, which is anglicised as Leprechaun. They are mentioned in an 8th Century manuscript, which is a old reference even at that point in time. They have been around for a very long time it seems.  They are a diminutive Otherworld race, one of the lesser Sí (the Faeries). 

They and several similar beings migrated to the New World during the 1700s, along with the Ulster Migration. They were well known in the Backsettlements and Uplands where Ulster folk settled in large numbers. There are several races of them, but they are known in the aggregate as Jackros.  

They are most numerous in the Southern Uplands in Appalachia; perhaps best know in the mountains in Tennessee and North Carolina. There are small groups of them in the Ozark Mountains in Missouri and Arkansas, and the Ouachita Mountains in Arkansas. However, there are sporadic accounts of them throughout the United States and Canada. 

Jackros are similar to the French Lutins. Lutins are another diminutive race of the Otherworld and they also migrated to the New World. They are found in those areas of large French settlements, such as Quebec, Newfoundland, parts of the northern USA, and even in south Louisiana. A Lutin is also called a Nain Rouge, i.e. a Red Dwarf.

a Lutin

The Jackros were well known and often seen from the 1700s well into the early 20th century, but of late, there has been very few sightings of them. On a personal note, I do know a few people that have seen one, on several occasions. I will write about this in more detail in a future post.

Link:  Finding the McCains

© Barry R McCain 2019

     

Lúnasa 2019... Castellano

Lúnasa es uno de los festivales más antiguos que tenemos en las Islas. En la ortografía gaélica moderna, es Lúnasa, la ortografía gaélica más antigua es Lúghnasa, en gaélico escocés, lùnastal y en luanistino gaélico manés. El festival marca el final de la temporada de crecimiento y la llegada del otoño. Lugh está presente para bendecir la cosecha y garantizar su protección.

 

Lugh

El festival se observa en Irlanda, Escocia, la Isla de Man y en toda la diáspora del pueblo gaélico. La etimología de Lúnasa es del antiguo gaélico Lug (el dios) y násad (asamblea). Lúnasa es el comienzo de la temporada de cosecha. Lúnasa se ha celebrado durante más de tres mil años. Tradicionalmente, se celebra el 1 de agosto y los días circundantes. Este es el tiempo entre el solsticio de verano y el equinoccio de otoño. Lúnasa es uno de los cuatro festivales de temporada gaélicos, junto con Samhain, Imbolc y Lá Bealtaine.

Cuervos y cuervos tótem animales de Lugh

Lúnasa se menciona en la literatura gaélica más antigua y era antigua incluso en los primeros tiempos cristianos. El festival lleva el nombre del dios Lugh, quien es uno de los antiguos dioses del Gael. Lúnasa incluye ceremonias religiosas, concursos deportivos, emparejamientos, visitas a pozos sagrados y árboles de hadas, y días especiales de mercado. En la antigüedad, el festival incluía la degustación de los 'primeros frutos' y las elaboradas fiestas, el sacrificio de un toro, las porciones de arándanos y un juego ritual y baile donde Lugh toma y protege la cosecha para la gente de las tribus

Una imagen precristiana de Lugh de Francia

Lúnasa disfrutó de una gran popularidad hasta bien entrado el siglo XX, pero se desvaneció a mediados de siglo, ya que la modernidad y su materialismo asesino de almas pusieron énfasis en estas viejas costumbres ... pero, afortunadamente, Lúnasa ha visto un gran renacimiento en los últimos años. Los festivales, ferias y actividades de Lúnasa están creciendo en popularidad. El festival y los eventos relacionados sobreviven bajo diferentes nombres, como Crom Dubh Sunday, Garland Sunday, Bilberry Sunday, Mountain Sunday. Lúnasa se ha incorporado al ritual cristiano con San Patricio reemplazando a Crom, en la peregrinación a la cima de Croagh Patrick el último domingo de julio. Crom Dubh y Crom Cruach son denominaciones post cristianas, dos de las muchas nominaciones de Dagda. En parte de la tradición, Dagda también está presente en Lúnasa.



En el mito irlandés, Lúnasa comenzó como una fiesta fúnebre y una competencia atlética para conmemorar la muerte de Tailtiu, la madre adoptiva de Lugh. Las leyendas nos dicen que murió de agotamiento después de limpiar los campos de Irlanda para la agricultura. Tailtiu era la esposa del último rey Fir Bolg de Irlanda, antes de la llegada del Tuatha Dé Danann.

Disfrute de su Lúnasa ... Es el momento de comer un plato de carne y algunas de las frutas y verduras de la nueva cosecha, cocinar un pan y verter la cerveza. Este es un buen momento para tener un pequeño incendio en el pozo de fuego esta noche. Recordamos a nuestros antepasados ​​en tales ocasiones. Y vierta el primer sorbo de su libación en el suelo para honrar al viejo Lugh. Siempre es algo bueno que hacer.

Enlace: Encontrando a los McCains

© Barry R McCain 2019

Lúnasa 2019

Advertisement Logo Lúnasa 2019

Here we are again, another year and the return of Lúnasa.  Lúnasa is one of the oldest festivals we have in the Isles.  In modern Gaelic spelling, it is Lúnasa, the older Gaelic spelling is Lúghnasa, in Scots Gaelic, Lùnastal, and in Manx Gaelic Luanistyn. The festival marks the end of the growing season and the coming of Autumn. Lugh is present to bless the harvest and ensure its protection. 

The festival is observed in Ireland, Scotland, the Isle of Man, and throughout the Diaspora of the Gaelic people. The etymology of Lúnasa is from the old Gaelic Lug (the god) and násad (assembly). Lúnasa is the start of the harvest season. Lúnasa has been celebrated over three thousand years. Traditionally, it is held on 1 August and the surrounding days. This is the time between the summer solstice and the autumn equinox. Lúnasa is one of the four Gaelic seasonal festivals, along with Samhain, Imbolc, and Lá Bealtaine.      

Ravens and Crows totem animals of Lugh

Lúnasa is mentioned in the earliest Gaelic literature and was ancient even by early Christian times.  The festival is named from the god Lugh, who is one of the ancient gods of the Gael.  Lúnasa includes religious ceremonies, sporting contests, matchmaking, visits to holy wells and Faery trees,  and special market days. In ancient times, the festival included the tasting of the ‘first fruits' and elaborate feasts, the sacrifice of a bull, servings of bilberries, and a ritual play and dance where Lugh takes and protects the harvest for the people of the tribes. 

A pre Christian image of Lugh from France

Lúnasa enjoyed great popularity well into the 20^th century, but waned in mid-century, as modernity and its soul killing materialism, put stress upon these old customs... but, fortunately, Lúnasa has seen a great revival in the last few years.  Lúnasa  festivals, fairs, and activities are growing in popularity.  The festival and related events survive under different names, such as Crom Dubh Sunday, Garland Sunday, Bilberry Sunday, Mountain Sunday.  Lúnasa has been incorporated in Christian ritual with Saint Patrick filling in for Crom, in the pilgrimage to the top of Croagh Patrick on the last Sunday in July. Crom Dubh and Crom Cruach are post Christian appellations, two of the many nomina of the Dagda. In some of the lore, Dagda also is present at Lúnasa.

In Irish myth Lúnasa began as a funeral feast and athletic competition to commemorate the death of Tailtiu,  the foster mother of Lugh.  The legends tell us that she died of exhaustion after clearing the fields of Ireland for agriculture. Tailtiu was the wife of the last Fir Bolg king of Ireland, before the coming of the Tuath Dé Danann.

Enjoy your Lúnasa... It is the time to have a plate of beef and some of the new harvest's fruits and vegetable, to cook a loaf, and pour the beer. This is a good time to have a wee fire out in the fire pit tonight. We remember our ancestors on such occasions. And do pour the first sip of your libation on the ground to honour the old guy Lugh. Always a good thing to do. 

Link:  Finding the McCains

© Barry R McCain 2019 

Pecho de Vaca, Mi Método

el hombre a la parilla

 Cómo cocinar un pecho de vaca; Mi método al menos. A menudo cocino el Punto del pecho de vaca. Esta parte tiene más grasa, y más grasa significa más sabor. Uso un frote para cocinar, que es sal de mar (celta) y pimienta negra.  

Un Pecho de vaca, el punto

Yo uso trozos de nogal americano para fumar la carne. Lo puse a la parrilla a una temperatura entre 225 y 260 grados Fahrenheit (107 a 122 grados centígrados) y lo dejé allí durante 4 horas (a veces un poco más). Luego hago el método de Texas Crutch. Esto es para envolver el pecho de vaca en papel de aluminio y seguir cocinando a esa temperatura hasta que la temperatura interna sea de 196 grados Fahrenheit (92 grados centígrados). El proceso de cocción dura de 12 a 14 horas normalmente.


Muy importante, no lo cocines demasiado. La temperatura interna es el aspecto importante de cocinar un pecho de vaca. 196-198 Fahrenheit (92-93 celcius) serás bueno, si superas eso, para decir, 205 Fahrenheit (96 celcius), la carne se secará y será menos tierna.


Pecho de vaca es el alimento de mi tribu.


© 2019 Barry R McCain 

Link:  Finding the McCains