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The Tradition of Hospitality
Where did the Irish tradition of hospitality originate and why?
In Celtia, more than in any of the Ancient Worlds, there is always mention of "hospitality." What is the origin of this custom and exactly what does it mean?
The old Irish word for hospitality is oígidecht. It comes from the root word oígi which means "stranger" or someone out of their home territory, a traveler. Oígidecht literally means having to do with newcomers or people outside of the home. In ancient times, hospitality was mandated by law among the Irish. There were logical reasons for this. The practice of hospitality was good for the land and the people because it encouraged travel and trade. Generally it was considered a privilege to welcome any and all guests at any hour to stay for as long as they liked. All householders, no matter what their social status, were obliged by law to provide food, drink, a bed and entertainment to anyone who appeared on the doorstep. This was done without any questions whatsoever. Never was it proper to ask their identity, point of origin, destination, or any other inquiries that pass for small talk in today's society. It was fine if they volunteered this, but a good host never infringed upon anyone's personal privacy. Wealth was judged by what one gave, not what they owned. To be accused of not extending proper hospitality was a dire embarrassment. There was a "blush fine" levied against anyone who failed to offer food or drink to guests and this applied to every level of society. It was equally insulting for a guest to offer a host anything in return for the hospitality, which had to be given with absolutely no expectation of payment. Visitors could politely share a story, play a tune, or perform some other entertainment but only after the hospitality had been received. Monetary or material recompense was never given to one's host. Once a traveler accepted hospitality, they were expected to abstain from any violence or quarrels because they were under the protection of the house. Early Irish literature tells the most famous example of what could happen as a result of inadequate hospitality in the story of King Bres, half-Fomorian, half-Tuatha de Danaan, who ruled for seven years before he was driven from the throne. This illustrates that no one, not even a king, was exempt from providing proper hospitality. It was written that "Bres did not grease their knives. Their breath did not smell of ale at the banquet. Neither their poets, nor their bards, nor their satirists, nor their harpers, nor their pipers, nor their trumpeters, nor their jugglers, nor their buffoons, were ever seen engaged in amusing them in the assembly at his court." In return for his less than adequate welcome to Cairbre, the great poet, Bres received a punishing satire which ruined his reputation forever. He was forced to relinquish rulership and flee for his life back to his Fomorian father. With everyone cordially abiding by the laws of hospitality, there would have been a great strain on the resources of the everyday households of Eire were it not for the bruideans. These were public houses of welcome, placed strategically at major intersections of roads, with doors open to every direction and an attendant on duty at each door to see that no traveler could possibly pass by without an invitation to stop and refresh themselves. Torches lit the way to the bruidean all through the night and a full kettle always simmered at hearthside. These bruideans were operated by certain appointed officials called Briugu (later called Brughaids) who were usually either born of high social class or were wealthy people who had the knack of making hospitality their stock in trade. It was an extremely high honor to be a Briugu. They were allowed to have the same number of attendants as a king and enjoyed the same kind of protection for their property and person. A large parcel of land was needed in order for the Briugu to maintain the livestock and crops that kept the bruidean fully supplied at all times with provisions. This land was given to the Briugu in trust. Obviously this was a coveted position, since a person could elevate their social status and become very wealthy if they were a good Bruigu. The occupation of Briugu lasted from the ancient days through to the 16th century. Law required the bruidean to welcome every free person and their retinue. There was a detailed set of rules to insure that hospitality would never be lacking. Three cooked meats and three uncooked meats were stocked at all times. Fattened livestock had to be ready for slaughter on demand. Three red meats were required to be in the kitchen, ready to cook, and three boiled meats in the cauldrons, ready to serve. The Brughaid Ceadach's establishment had a hundred of each kind of animal grazing in the fields and a hundred servants on call. A Brughaid Leitech would have 200 animals and a hundred beds in the house. The six main bruideans of Ireland were also known to be asylums of refuge. At one time, the historian Keating recorded that there were over 400 bruideans in all of Ireland. There were few exceptions to the rule of hospitality. Brehon Law states that only young children, old people and madmen were released from this obligation. The laws of hospitality were even extended to elders and those who had no family to care for them. They were provided with housing, milk, food and attendants. In Celtia, there are several bruideans open to receive guests at all hours of the day or night. Everyone is welcome to sample a taste of hospitality at any of the following establishments. Stop by anytime to enjoy one of the oldest and finest of all Irish traditions! An Caidreamh Suiri (The Love Affair Inn) The Stag and the Hound Brigid's Bruidean An Cailleach na Muir (The Sea Hag Inn) References for this article: • Berresford-Ellis, Peter. A Brief History of the Celts. Constable & Robinson Ltd. London. 1998, 2003. • Dillon, Myles and Chadwick, Nora. The Celtic Realms: The History and Culture of the Celtic Peoples from Pre-History to The Norman Invasion. Phoenix Press, London. 2000 • Kelly, Fergus. A Guide to Early Irish Law. Dublin Institute for Advanced Studies. 1988 • Salafia, Vincent. Law Literature and Legend, http://ua_tuathal.tripod.com/lawpref.htm |
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