Irish Folk Healing Traditions in the 1930s
Harriet Wheelock

Irish Folk Healing Traditions in the 1930s

Today’s guest post is from Fiona Shannon. Fiona is the holder of the RCPI and Apothecaries Hall History of Medicine PhD Fellowship. Her research topic is Irish Traditional Medicine Post Independence: An analysis of the ‘Schools' Manuscript Collection’, a survey conducted in 1937/38. She is carrying out her research in Trinity College Dublin. This is the first of a series of posts from Fiona, and provides an introduction to her research area.


Folk healing traditions in Ireland were heavily relied upon in the past, and to some extent are still used today.  They are considered to be the ‘people’s medicine’ and an integral aspect of Irish cultural history.

In 1937/38 Ireland conducted a nationwide survey called the Schools’ Folklore Scheme.  This scheme asked senior primary school children to collect information from elderly people in their community on a range of topics to do with Irish folklore.  The information collected was handwritten by the children into manuscripts and is now known as the Schools’ Manuscript Collection.  This unique body of information is stored in the National Folklore Library and consists of over half a million pages of information on Irish traditions at that time.

One of the topics that the children collected information on was ‘traditional cures’.  To date, the entire collection has not been examined.  However, an analysis of a cross section of this material is currently underway, with over 2,500 ‘traditional cures’ transcribed thus far.  These documented cures range from dealing with acute to chronic, and minor to major illnesses.  The most highly cited ailments are respiratory and dermatological conditions and they can be broadly categorised in the following way;


Home Remedies and Old Time Cures
These are usually made from plants (native, introduced or imported), animal products, foods and a variety of other easily accessible products.  Some are kept secret and handed down within families while many are openly shared within families and communities.  The majority of remedies were applied externally by means of poultices, plasters, ointments or washes.  Internal remedies such as infusions, liquid mixtures, syrups, and steam inhalations were used to a slightly lesser extent.

Cultural Practices
Cultural practices were commonly utilised for healing purposes.  The use of charms, superstitious traditions and symbolism was widespread throughout Ireland.  Examples include; a special significance attributed to the numbers 3 and 9, the full moon, crossroads, a gooseberry thorn, a wedding ring, a frog, ferrets leavings.  The symbolism of transference was used, involving passing the ailment to somebody or something else, or going through a gap or hole and coming out the other side, leaving the illness behind.

Religious Practices
There is a strong relationship with religion in Irelands’ healing traditions.  Blessed objects, sacred sites, holy wells, holy water and prayer were all documented as cures for various ailments.

Specific People or Healers
There was a strong presence of ‘healers’ or individuals whom had a specific cure in Irish society. These people can obtain their cure in a variety of ways.  A cure can be handed down within a family, the seventh son of a seventh son, a child born after the death of their father or a couple with the same surname who married can all possess a specific cure.  These people tend to not take payment for their services but often a gift of gratitude is welcomed.  Their cure can consist of a ‘home remedy’ a cultural or religious practice or a combination.

Fiona Shannon