A leprechaun (Irish: leipreachán/luchorpán) is a type of fairy of the Aos Sí in Irish folklore. They are usually depicted as little bearded men, wearing a coat and hat, who partake in mischief. They are solitary creatures who spend their time making and mending shoes and have a hidden pot of gold at the end of the rainbow. If captured by a human, they often grant three wishes in exchange for their freedom.[not verified in body] Like other Irish fairies, leprechauns may be derived from the Tuatha Dé Danann. Leprechaun-like creatures rarely appear in Irish mythology and only became prominent in later folklore.
A modern depiction of a leprechaun of the type popularised in the 20th century
|First reported||In folklore|
|Habitat||Moor, Forest, Cave, Garden|
The name leprechaun is derived from the Irish word leipreachán, defined by Patrick Dinneen as "a pigmy, a sprite, or leprechaun". The further derivation is less certain; according to most sources, the word is thought to be a corruption of Middle Irish luchrupán, from the Old Irish luchorpán, a compound of the roots lú ("small") and corp ("body"). The root corp, which was borrowed from the Latin corpus, attests to the early influence of Ecclesiastical Latin on the Irish language. However, research published in 2019 suggests that the word derives from the Luperci and the associated Roman festival of Lupercalia.
The alternative spelling leithbrágan stems from a folk etymology deriving the word from leith (half) and bróg (brogue), because of the frequent portrayal of the leprechaun as working on a single shoe.
Alternative spellings in English have included lubrican, leprehaun, and lepreehawn. Some modern Irish books use the spelling lioprachán. The first recorded instance of the word in the English language was in Dekker's comedy The Honest Whore, Part 2 (1604): "As for your Irish lubrican, that spirit / Whom by preposterous charms thy lust hath rais'd / In a wrong circle."
The earliest known reference to the leprechaun appears in the medieval tale known as the Echtra Fergus mac Léti (Adventure of Fergus son of Léti). The text contains an episode in which Fergus mac Léti, King of Ulster, falls asleep on the beach and wakes to find himself being dragged into the sea by three lúchorpáin. He captures his abductors, who grant him three wishes in exchange for release.
The leprechaun is said to be a solitary creature, whose principal occupation is making and mending shoes, and who enjoys practical jokes. According to William Butler Yeats, the great wealth of these fairies comes from the "treasure-crocks, buried of old in war-time", which they have uncovered and appropriated. According to David Russell McAnally the leprechaun is the son of an "evil spirit" and a "degenerate fairy" and is "not wholly good nor wholly evil".
The leprechaun originally had a different appearance depending on where in Ireland he was found. Prior to the 20th century, it was generally held that the leprechaun wore red, not green. Samuel Lover, writing in 1831, describes the leprechaun as,
According to Yeats, the solitary fairies, like the leprechaun, wear red jackets, whereas the "trooping fairies" wear green. The leprechaun's jacket has seven rows of buttons with seven buttons to each row. On the western coast, he writes, the red jacket is covered by a frieze one, and in Ulster the creature wears a cocked hat, and when he is up to anything unusually mischievous, he leaps on to a wall and spins, balancing himself on the point of the hat with his heels in the air."
According to McAnally
He is about three feet high, and is dressed in a little red jacket or roundabout, with red breeches buckled at the knee, gray or black stockings, and a hat, cocked in the style of a century ago, over a little, old, withered face. Round his neck is an Elizabethan ruff, and frills of lace are at his wrists. On the wild west coast, where the Atlantic winds bring almost constant rains, he dispenses with ruff and frills and wears a frieze overcoat over his pretty red suit, so that, unless on the lookout for the cocked hat, ye might pass a Leprechawn on the road and never know it's himself that's in it at all.
This dress could vary by region, however. In McAnally's account there were differences between leprechauns or Logherymans from different regions:
- The Northern Leprechaun or Logheryman wore a "military red coat and white breeches, with a broad-brimmed, high, pointed hat, on which he would sometimes stand upside down".
- The Lurigadawne of Tipperary wore an "antique slashed jacket of red, with peaks all round and a jockey cap, also sporting a sword, which he uses as a magic wand".
- The Luricawne of Kerry was a "fat, pursy little fellow whose jolly round face rivals in redness the cut-a-way jacket he wears, that always has seven rows of seven buttons in each row".
- The Cluricawne of Monaghan wore "a swallow-tailed evening coat of red with green vest, white breeches, black stockings," shiny shoes, and a "long cone hat without a brim," sometimes used as a weapon.
In a poem entitled The Lepracaun; or, Fairy Shoemaker, 18th century Irish poet William Allingham describes the appearance of the leprechaun as:
...A wrinkled, wizen'd, and bearded Elf,
Spectacles stuck on his pointed nose, Silver buckles to his hose,
Leather apron — shoe in his lap...
The modern image of the leprechaun sitting on a toadstool, having a red beard and green hat, etc. is clearly more modern invention or borrowed from other strands of European folklore.
The leprechaun is related to the clurichaun and the far darrig in that he is a solitary creature. Some writers even go as far as to substitute these second two less well-known spirits for the leprechaun in stories or tales to reach a wider audience. The clurichaun is considered by some to be merely a leprechaun on a drinking spree.
This section needs to be updated. In particular: The early 1960s sources appear to be addressing a particular moment in time that was for them "present" but now is VERY long ago. The 1998 source appears to be McDaid using the metaphor in an off-handed manner that doesn't really support our describing it in the manner we do. If it really is frequently enough cited to merit a section of this article, then more sources, preferably non-primary ones, would be optimal..April 2018)(
In the politics of the Republic of Ireland, leprechauns have been used to refer to the twee aspects of the tourist industry in Ireland. This can be seen from this example of John A. Costello addressing the Oireachtas in 1963: "For many years, we were afflicted with the miserable trivialities of our tourist advertising. Sometimes it descended to the lowest depths, to the caubeen and the shillelagh, not to speak of the leprechaun.
Films, television cartoons and advertising have popularised a specific image of leprechauns which bears little resemblance to anything found in the cycles of Irish folklore. It can be considered that the popularised image of a leprechaun is little more than a series of stereotypes based on derogatory 19th-century caricatures.
- The Notre Dame Leprechaun is the official mascot of the Fighting Irish sports teams at the University of Notre Dame
- Boston Celtics logo features the mascot of the team, Lucky the Leprechaun
- Professional wrestler Dylan Mark Postl competed and appeared as Hornswoggle, a leprechaun who lived under the ring, for the majority of his WWE tenure.
Nobel Prize-winning economist, Paul Krugman coined the term "leprechaun economics" to describe distorted or unsound economic data, which he first used in a tweet on 12 July 2016 in response to the publication by the Irish Central Statistics Office (CSO) that Irish GDP had grown by 26.3%, and Irish GNP had grown by 18.7%, in the 2015 Irish national accounts. The growth was subsequently shown to be due to Apple restructuring its double Irish tax scheme which the EU Commission had fined €13bn in 2004–2014 Irish unpaid taxes, the largest corporate tax fine in history. The term has been used many times since.
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