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[3] Communicated to Belfast Naturalists' Field Club, January 18, 1898.

[4] P. 141.

[5] "Ancient and Modern Scottish Songs," published anonymously, but known to have been collected by David Herd (vol. i., p. 95, ed. 1776).

[6] The fist closed with thumb extended, and may be considered a measure of about six inches.

A Day at Maghera, Co. Londonderry[7]

One fine morning last August I found myself in the quaint old town of Maghera. My first visit was to the post-office, where I bought some picture-cards, and inquired my way to Killelagh Church, the Cromlech, and the Sweat-house, as it is called, where formerly people indulged in a vapour-bath to cure rheumatism and other complaints. I was told to follow the main street. This I did, and when I came to the outskirts of the town I tried to get a guide, and spoke to a boy at one of the cottages. He, however, knew very little, but fortunately saw an elderly man coming down the road, who consented to show me the way, and proved an excellent guide. His name is Daniel McKenna, a coach-builder by trade. His father, who was teacher in Maghera National School for thirty-five years, knew Irish well, and I understand gave Dr. Joyce information in regard to some of the place-names in Co. Derry. Taking a road which led in a north-westerly direction, we came to the Cromlech, and a few yards farther on saw the old Church of Killelagh.

Plate III.

ENTRANCE TO SWEATHOUSE, MAGHERA.

My guide pointed out that the doorstep was much worn, doubtless by the feet of those who during many centuries had passed over it; he showed me, too, the strong walls, and said the mortar had been cemented with the blood of bullocks. This probably recalls an ancient custom, when an animal—in still earlier times it might be a human being[8]—was slain to propitiate or drive away the evil spirits and secure the stability of the building. A similar tradition exists in regard to Roughan Castle, the stronghold of Phelim O'Neill, in Co. Tyrone.

Leaving Killelagh Church, we continued our walk, and I asked my guide about the customs and traditions of the country. He told me that on Hallow Eve Night salt is put on the heads of children to protect them from the fairies. These fairies, or wee folk, are about three feet in height, some not so tall; they are of different races or tribes, and have pitched battles at the Pecht's graveyard. This is a place covered with rough mounds and very rough stones, and is looked on as a great playground of the fairies; people passing through it are often led astray by them. The Pechts, or Picts, were described to me as having long black hair, which grew in tufts; they were small people, about four feet six inches in height, thick set, nearly as broad as they were long, strong in arms and shoulders, and with very large feet. When a shower of rain came on, they would stand on their heads and shelter themselves under their feet. Some years ago I was told a similar story in Co. Antrim of the Pechts lying down and using their feet as umbrellas.[9]

I regretted we had not time to visit a large fort we passed on the way to Ballyknock Farmhouse. Here we left the road, and, passing through some fields, came to the old Sweat-house. As you will see from the photograph kindly given to me by Mr. Lytle of Maghera, the entrance is on the side of a bank. It is a much more primitive structure than those at the Struel Wells, near Downpatrick. No mortar has been used in its construction, and I should say it is an old souterrain, or part of a souterrain. The following are rough measurements:

Height of entrance	2	feet.
Width of entrance	15	inches.
Height of interior	5	feet 5 inches.
Width of interior	3	feet.
Length of interior	9	feet.

Plate IV. [R. Welch, Photo.

RUSH AND STRAW CROSSES.

This building, as already mentioned, was used by those suffering from rheumatism, and near the entrance is a well in which the patients bathed to complete the cure.

While we were resting I asked about rush crosses, which are put up in many cottages at Maghera, and, gathering some rushes, Daniel McKenna showed me how they were made. He told me that on St. Bridget's Eve, January 31, children are sent out to pull rushes, which must not be cut with a knife. When these rushes are brought in, the family gather round the fire and make the crosses, which are sprinkled with holy water. The wife or eldest daughter prepares tea and pancakes, and the plate of pancakes is laid on the top of the rush cross. Prayers are said, and the family partake of St. Bridget's supper. The crosses are hung up over doors and beds to bring good luck. In former times sowans or flummery was eaten instead of pancakes. I have heard of similar customs in other places. At Tobermore those who bring in the rushes ask at the door, "May St. Bridget come in?" "Yes, she may," is the answer. The rushes are put on a rail under the table while the family partake of tea. Afterwards the crosses are made, and, as at Maghera, hung up over doors and beds.[10]

This custom probably comes to us from pre-Christian times. The cross in its varied forms is a very ancient symbol, sometimes representing the sun, sometimes the four winds of heaven. Schlieman discovered it on the pottery of the Troad; it is found in Egypt, India, China, and Japan, and among the people of the Bronze Period it appears frequently on pottery, jewellery, and coins.

Now, St. Bridget had a pagan predecessor, Brigit, a poetess of the Tuatha de Danann, and whom we may perhaps regard as a female Apollo. Cormac, in his "Glossary," tells us she was a daughter of the Dagda and a goddess whom all poets adored, and whose two sisters were Brigit the physician and Brigit the smith. Probably the three sisters represent the same divine or semi-divine person whom we may identify with the British goddess Brigantia and the Gaulish Brigindo.

May we not see, then, in these rush crosses a very ancient symbol, used in pagan times, and which was probably consecrated by early Christian missionaries, and given a new significance?