In a column for RTE — Culture, folklorist Michael Fortune argues that the popular claim that Ireland ‘invented’ Halloween is an inaccuracy, citing shared traditions across Europe and the absence of definitive origins solely in Irish practices. Fortune, who has recorded and shared content about Hallowe’en for over 20 years, states that while Ireland influenced American traditions, the holiday’s roots are intertwined with customs in Scotland, the Isle of Man, Wales, England, and mainland Europe, including St. Martin’s Eve traditions on 11 November, known as “Old Hallowe’en” in some regions.
The Mumming/Disguise Element
Fortune highlights the “Mumming/Disguise” tradition, which he describes as a widespread European practice. In northeast Wexford, where he grew up, Hallowe’en was known as “Vizzarding Night,” a term with Middle English and French origins linked to masks and disguises. He explains that dressing up was not solely about fooling evil spirits but part of a broader “mumming/guising” tradition involving house calls for food, drink, and money. Examples include using pillows, straw, and borrowed clothing to alter appearances, with a focus on avoiding recognition by neighbors.
In other parts of the country, Hallowe’en was known by different names, including Púca Night, Pookie Night, Juggy Night, Snap Apple Night, and in Newfoundland, Colcannon Night. Fortune explains that dressing up involved creative methods, such as using pillows, straw, and borrowed clothing to alter appearances, with a focus on avoiding recognition by neighbors. For example, women would cover their hands with socks or gloves, and people avoided wearing recognizable clothing, often tying bags around shoes to obscure their identity.
Layers of Tradition and Cultural Narratives
Fortune challenges the idea of Halloween as a singular ‘Celtic’ origin, referring to it as the ‘Celtic Twilight/Samhain Fog Machine,’ which he argues exaggerates its ancient roots. He notes that while the tradition of dressing up was strong in north Wexford, it was less prevalent in the south. He has recorded accounts from older individuals in Mayo and Sligo who did not encounter the practice in their youth during the 1930s and 1940s, only experiencing it for the first time in the 1970s.
Fortune notes that the ‘Celtic Twilight/Samhain Fog Machine’—a term he uses to describe the exaggerated narratives around Halloween’s ancient roots—often dominates discussions during the season. He states, “I find that there are a lot of re-invented narratives these days, and I find that the ‘Celtic Twilight/Samhain Fog Machine’ (as I call it) gets a good blow out this time of year from many quarters.” The article includes a 2018 photo of Fortune and his daughters, illustrating the personal and communal aspects of the holiday’s evolving practices.
Read the full article on RTE — Culture
