Halloween & the Ulster-Scots (Haleve Nicht)

'A Haunted Halloween In Northern Ireland'

"...Ulster-Scots traditions are not simply a melange of Scots and Irish phenomena. Significant elements are exclusive to Ulster and perhaps most significantly, these communities appear to have generated a distinctive pattern of calender customs with it's own set of cyclical balances and relationships"... American folklorist, Jack Santino, 'Halloween and Other Festivals of Death and Life'.

The word Hallowe’en comes from a Scottish term for All Hallows’ Eve. It is also know as Haleve Nicht in Ulster-Scots.  The date of 31st Oct. was  adopted & Christianised by the church in the 8th century as the eve of All Saints Day, but the day originates with ancient pagan festivals held by the Celtic speaking peoples of Ireland & Britain, particularly the Gaelic festival of Samhain (pronounced ‘Sawin’) & the Briton festival of Calan Gaeaf .  Halloween was and still is one of the most important festivals of the year throughout Scotland & Ireland.  It was the climax of the harvest and throughout the upland areas of Ulster it also marked the traditional date of the return of cattle & their herds from the summer pastures on the mountains. The 1^st of November was the New Year of the Celtic calendar and as such was the most important day of the Celtic year. Halloween was the only one of the ancient Celtic quarter days observed by the Presbyterian communities (the other quarter days being Lughnasa /Lammas, Imbolc & Beltaine).

Ulster-Scots were superstitious people and belief in fairies & the supernatural world was wide-spread. Writing in 1821, the Rev. John McCloskey of Banagher parish, Co Down proposed that the Scots who migrated to Ulster in the seventeenth century came with the "whole train of witches, the tribe of fairies, the overlooking (bewitching) of horses and cows." Some believed that "the Irish & Scots fairies fought regularly every year for control of the magical realms of Ulster.". 

Ulster-Scots Halloween traditions included lighting bonfires, parties with special food & games, practical jokes and children visiting houses guising (wearing a disguise) & rhyming - all with a heightened sense of the supernatural. Turnips were hollowed out and faces carved into the flesh. They were then illuminated by candlelight and put outside the home to ward off evil spirits.

Turnip lanterns

 In Fermanagh it was believed that on the Eve of All Hallows the dead would take revenge for any hurt done to them while alive. So people with troubled consciences avoided graveyards or if they heard steps behind them did not turn around for this meant instant death.

People believed rowan berries gave good health, and if you planted them near grave sites, they would help the dead sleep. They would use Rowan branches as dowsing rods and make crosses of rowan twigs to protect themselves on Halloween. Plants including rowan, hazelnut and elderberry were once thought ‘magical’ trees and shrubs, which could ward off witches and evil spirits. Deadly nightshade (Belladonna), another common plant found in hedgerows, was said to be an ingredient in witches’ brews, while blackthorn is referred to as a witch’s tree.


Hallowe’en was more celebrated for fortune-telling than any other night of the year. In Armagh pairs of nuts were put on the hearth and named after courting couples. The behaviour of the nuts was supposed to be indicative of the future of the couples: if the nuts jumped apart it meant arguments and infidelity, if they stayed together, long life and happiness.

Children went around neighbours houses rhyming in the hope of receiving apples or nuts (or in more recent years, money). The most popular rhyme was a slightly altered version of a Mumming rhyme usually associated with Christmas:

"Hallowe'en is cumin' tha goose is gettin' fat.
Wud ye please put a penny in tha oul man’s hat.
If ye havnae got a penny a ha’pney wull do.
If ye havnae got a ha’pney God bless you.
And yer oul man too."

A 1817 description from Islandmagee, County Antrim read: "On Haleve, alias Hallow-e'en, apples & nuts were eaten, with which young boys & girls often play some harmless tricks, for the purposes of prying into futurity about sweethearts; boys also go about and strike the doors of dwelling houses with cabbages, or the like.". One of the more popular pranks was to remove a gate from a field or garden and place it on a roof to make it look like the work of a devious supernatural being.

Halloweve – An Ulster-Scots poem by Adam Lynn of Cullybacky in Co Antrim, describing typical Halloween customs (circa Oct 1900).

Haleve comes bit yince a year, 
The auld folks used to say ; 
So Wully axed me ower yin eve 
To drink a cup o’ tae; 
So ower goes I, and, boys a dear, 
We had a desplr’t time, . O’ which I wush tae gie some hints 
In this bit simple rhyme 
On Haleve Nicht.

The table sure it almaist groan’d 
Wae iverything you’d name; 
If anything wus left ava 
It was nane 0’ oor blame; 
The tableclaith was then fouled up, 
The fun it did begin, 
I hope the tricks the youngsters played 
Wur tainted not wae sin 
That Haleve Nicht

" Bless me," said I, " what noise is that? " 
The door it got some slaps; 
Said I, ” If this ere hoose wus mine 
I’d go’ot an’ choke them waps.”
J est then we all begun tae sneeze,
No’ yin 0’ us could speak
The hoose it was completely filled
Wae pepper and tow reek
That Haleve Nicht.

As soon as this had cleared  awa’ 
The big tub wus brung in, 
Then for a red-cheek’d epple, ‘od, 
The dookin’ did begin ; 
Anither yin swung frae the roof, 
Beside a lichted split, 
And many a bluidy mooth was got 
By hanching for a bit 
That Haleve Nicht.

A turnip peelin’ was hung up 
Withoot a crack or fla’
An’ yin young lad he’ it’ a her’n,
The heed and banes and a’.
Some roucht at tricks wae luckin’ glass,
An’ ithers wae a plate,
The hale idea was tae ken
Wha’d likely be their mate
Some Haleve Nicht.

Bit naethin’ bate the burnin’ nits, 
And hoo they bleezed thegither, 
'Twas very seldom, I should think, 
They seemed tae like each ither ; 
But is the cause no’ at the heart, 
As some 0’ them hes nane, 
And some hes bad and some hes guid, 
And weer we no’ the same 
This Haleve Nicht ?



Halloween in the USA. 

Although the Christianised All Hallows' Eve was observed in America in the early days by English Anglicans & Catholics, the modern spooky holiday & its supernatural traditions were brought to America by Ulster-Scots, Irish & Scottish immigrants.  Halloween didn't take off as a mainstream secular holiday in the USA until the early 1900's. Up until that point it was more commonly associated with people of a Scottish background than any other ethnic group.

illustration for Robert Burns' Halloween

The first book on the history of Halloween in America ‘The Book Of Halloween’  (1919) describes festivities such as hosting a ‘Scotch party’, using Robert Burns’ poem ‘Halloween’ as a guide to costumes and party games. Burns' poem of 1785 was influential in spreading the customs of the holiday to a wider American audience. Today's American customs of wearing costumes, carving pumpkins and Trick 'r Treating are evolutions of old traditions from Scotland & Ireland.

Early 20^th century Halloween cards in the USA frequently included symbolism such as tartan, thistles and men in kilts (see samples below). They reveal just how closely Scotland was associated with Halloween in American minds…   

CLICK IMAGES TO ENLARGE.

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Halloween

By Robert Burns, 1759 - 1796

Upon that night, when fairies light

On Cassilis Downans dance,

Or owre the lays, in splendid blaze,

On sprightly coursers prance;

Or for Colean the route is ta’en,

Beneath the moon’s pale beams;

There, up the cove, to stray and rove,

Among the rocks and streams

To sport that night.

Among the bonny winding banks,

Where Doon rins, wimplin’ clear,

Where Bruce ance ruled the martial ranks,

And shook his Carrick spear,

Some merry, friendly, country-folks,

Together did convene,

To burn their nits, and pou their stocks,

And haud their Halloween

Fu’ blithe that night.

The lasses feat, and cleanly neat,

Mair braw than when they’re fine;

Their faces blithe, fu’ sweetly kythe,

Hearts leal, and warm, and kin’;

The lads sae trig, wi’ wooer-babs,

Weel knotted on their garten,

Some unco blate, and some wi’ gabs,

Gar lasses’ hearts gang startin’

Whiles fast at night.

Then, first and foremost, through the kail,

Their stocks maun a’ be sought ance;

They steek their een, and graip and wale,

For muckle anes and straught anes.

Poor hav’rel Will fell aff the drift,

And wander’d through the bow-kail,

And pou’t, for want o’ better shift,

A runt was like a sow-tail,

Sae bow’t that night.

Then, staught or crooked, yird or nane,

They roar and cry a’ throu’ther;

The very wee things, todlin’, rin,

Wi’ stocks out owre their shouther;

And gif the custoc’s sweet or sour.

Wi’ joctelegs they taste them;

Syne cozily, aboon the door,

Wi cannie care, they’ve placed them

To lie that night.

The lasses staw frae ‘mang them a’

To pou their stalks of corn:

But Rab slips out, and jinks about,

Behint the muckle thorn:

He grippet Nelly hard and fast;

Loud skirl’d a’ the lasses;

But her tap-pickle maist was lost,

When kitlin’ in the fause-house

Wi’ him that night.

The auld guidwife’s well-hoordit nits,

Are round and round divided,

And monie lads’ and lasses’ fates

Are there that night decided:

Some kindle coothie, side by side,

And burn thegither trimly;

Some start awa, wi’ saucy pride,

And jump out-owre the chimlie

Fu’ high that night.

Jean slips in twa wi’ tentie ee;

Wha ‘twas she wadna tell;

But this is Jock, and this is me,

She says in to hersel:

He bleezed owre her, and she owre him,

As they wad never mair part;

Till, fuff! he started up the lum,

And Jean had e’en a sair heart

To see’t that night.

Poor Willie, wi’ his bow-kail runt,

Was brunt wi’ primsie Mallie;

And Mallie, nae doubt, took the drunt,

To be compared to Willie;

Mall’s nit lap out wi’ pridefu’ fling,

And her ain fit it brunt it;

While Willie lap, and swore by jing,

‘Twas just the way he wanted

To be that night.

Nell had the fause-house in her min’,

She pits hersel and Rob in;

In loving bleeze they sweetly join,

Till white in ase they’re sobbin’;

Nell’s heart was dancin’ at the view,

She whisper’d Rob to leuk for’t:

Rob, stowlins, prie’d her bonny mou’,

Fu’ cozie in the neuk for’t,

Unseen that night.

But Merran sat behint their backs,

Her thoughts on Andrew Bell;

She lea’es them gashin’ at their cracks,

And slips out by hersel:

She through the yard the nearest taks,

And to the kiln goes then,

And darklins graipit for the bauks,

And in the blue-clue throws then,

Right fear’t that night.

And aye she win’t, and aye she swat,

I wat she made nae jaukin’,

Till something held within the pat,

Guid Lord! but she was quakin’!

But whether ‘was the deil himsel,

Or whether ‘twas a bauk-en’,

Or whether it was Andrew Bell,

She didna wait on talkin’

To spier that night.

Wee Jennie to her grannie says,

“Will ye go wi’ me, grannie?

I’ll eat the apple at the glass

I gat frae Uncle Johnnie:"

She fuff’t her pipe wi’ sic a lunt,

In wrath she was sae vap’rin’,

She notice’t na, an aizle brunt

Her braw new worset apron

Out through that night.

“Ye little skelpie-limmer’s face!

I daur you try sic sportin’,

As seek the foul thief ony place,

For him to spae your fortune.

Nae doubt but ye may get a sight!

Great cause ye hae to fear it;

For mony a ane has gotten a fright,

And lived and died deleeret

On sic a night.

“Ae hairst afore the Sherramoor, —

I mind’t as weel’s yestreen,

I was a gilpey then, I’m sure

I wasna past fifteen;

The simmer had been cauld and wat,

And stuff was unco green;

And aye a rantin’ kirn we gat,

And just on Halloween

It fell that night.

“Our stibble-rig was Rab M’Graen,

A clever sturdy fallow:

His son gat Eppie Sim wi’ wean,

That lived in Achmacalla:

He gat hemp-seed, I mind it weel,

And he made unco light o’t;

But mony a day was by himsel,

He was sae sairly frighted

That very night.”

Then up gat fechtin’ Jamie Fleck,

And he swore by his conscience,

That he could saw hemp-seed a peck;

For it was a’ but nonsense.

The auld guidman raught down the pock,

And out a hanfu’ gied him;

Syne bade him slip frae ‘mang the folk,

Some time when nae ane see’d him,

And try’t that night.

He marches through amang the stacks,

Though he was something sturtin;

The graip he for a harrow taks.

And haurls it at his curpin;

And every now and then he says,

“Hemp-seed, I saw thee,

And her that is to be my lass,

Come after me, and draw thee

As fast this night.”

He whistled up Lord Lennox’ march

To keep his courage cheery;

Although his hair began to arch,

He was say fley’d and eerie:

Till presently he hears a squeak,

And then a grane and gruntle;

He by his shouther gae a keek,

And tumbled wi’ a wintle

Out-owre that night.

He roar’d a horrid murder-shout,

In dreadfu’ desperation!

And young and auld came runnin’ out

To hear the sad narration;

He swore ‘twas hilchin Jean M’Craw,

Or crouchie Merran Humphie,

Till, stop! she trotted through them

And wha was it but grumphie

Asteer that night!

Meg fain wad to the barn hae gaen,

To win three wechts o’ naething;

But for to meet the deil her lane,

She pat but little faith in:

She gies the herd a pickle nits,

And two red-cheekit apples,

To watch, while for the barn she sets,

In hopes to see Tam Kipples

That very nicht.

She turns the key wi cannie thraw,

And owre the threshold ventures;

But first on Sawnie gies a ca’

Syne bauldly in she enters:

A ratton rattled up the wa’,

And she cried, Lord, preserve her!

And ran through midden-hole and a’,

And pray’d wi’ zeal and fervour,

Fu’ fast that night;

They hoy’t out Will wi’ sair advice;

They hecht him some fine braw ane;

It chanced the stack he faddom’d thrice

Was timmer-propt for thrawin’;

He taks a swirlie, auld moss-oak,

For some black grousome carlin;

And loot a winze, and drew a stroke,

Till skin in blypes cam haurlin’

Aff’s nieves that night.

A wanton widow Leezie was,

As canty as a kittlin;

But, och! that night amang the shaws,

She got a fearfu’ settlin’!

She through the whins, and by the cairn,

And owre the hill gaed scrievin,

Whare three lairds’ lands met at a burn

To dip her left sark-sleeve in,

Was bent that night.

Whyles owre a linn the burnie plays,

As through the glen it wimpl’t;

Whyles round a rocky scaur it strays;

Whyles in a wiel it dimpl’t;

Whyles glitter’d to the nightly rays,

Wi’ bickering, dancing dazzle;

Whyles cookit underneath the braes,

Below the spreading hazel,

Unseen that night.

Among the brackens, on the brae,

Between her and the moon,

The deil, or else an outler quey,

Gat up and gae a croon:

Poor Leezie’s heart maist lap the hool!

Near lav’rock-height she jumpit;

but mist a fit, and in the pool

Out-owre the lugs she plumpit,

Wi’ a plunge that night.

In order, on the clean hearth-stane,

The luggies three are ranged,

And every time great care is ta’en’,

To see them duly changed:

Auld Uncle John, wha wedlock joys

Sin’ Mar’s year did desire,

Because he gat the toom dish thrice,

He heaved them on the fire

In wrath that night.

Wi’ merry sangs, and friendly cracks,

I wat they didna weary;

And unco tales, and funny jokes,

Their sports were cheap and cheery;

Till butter’d so’ns, wi’ fragrant lunt,

Set a’ their gabs a-steerin’;

Syne, wi’ a social glass o’ strunt,

They parted aff careerin’

Fu’ blythe that night.

-----

The Scots-Irish & the American Declaration of Independence.

“Signed by Order, and on behalf of the Congress JOHN HANCOCK, PRESIDENT Attest. Charles Thompson, Secretary."

That phrase (above) at the end of the Declaration of Independence should serve as a reminder to all of the debt owed to the Scots-Irish who played such vital parts towards the setting up of their Free and Independent States. 

These were to be the only two signatures on that historical document for many days; that of the President of Congress, John Hancock whose ancestors came from County Down in Northern Ireland, and that of Charles Thompson, born in Co. Londonderry, Northern Ireland, who's penmanship drafted the original document.

The first printed copies of the declaration were known as the Dunlap Broadsides. Dunlap was born in Co. Tyrone, Northern Ireland. It was first read in public by the son of an Ulster Scot, Colonel John Nixon.

The historic Declaration contained sentiments closely identified with the aspirations of the Presbyterian immigrant stock from the north of Ireland who settled in the American colonies during the 18th century. A significant assertion was: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator, with certain inalienable rights, that among these are Life, Liberty and the pursuit of Happiness”.

Apart from JOHN HANCOCK & CHARLES THOMPSON, at least five other signatories were Scots-Irish... 

THOMAS McKEAN, leading Delaware signatory of the Declaration, was the son of William McKean, an Ulster emigrant from North Antrim who came to Pennsylvania via Londonderry as a child and later married Letitia Finney, whose family had also emigrated from Ulster.

GEORGE TAYLOR, a signatory for Pennsylvania, emigrated from Co Antrim as a 20-year-old in the 1720s and he settled in the Scots-Irish dominated Chester county.

JAMES SMITH, another Declaration signatory from Pennsylvania, emigrated from the north of Ireland as a 10-year-old at about 1719 and, like George Taylor, he also settled with his Presbyterian family in Chester county.

MATTHEW THORNTON, signatory from New Hampshire, landed on American soil as a four-year-old in the passage of five ships carrying 120 Presbyterian families from the Bann Valley (Coleraine-Ballymoney-Aghadowey-Macosquin).

EDWARD RUTLEDGE, whose father Dr John Rutledge left Co Tyrone in the north of Ireland in 1735, was and a signatory of the Declaration from South Carolina.

Other Declaration signers - WILLIAM WHIPPLE, ROBERT PAINE and THOMAS NELSON - are also believed to have some Ulster links.

Flag of Mecklenburg County, N.C.

A forerunner to the American Declaration of Independence was the Mecklenburg Declaration, signed at Charlotte in North Carolina on May 20, 1775 by 27 leading citizens in the region, 18 of whom were of Ulster-Scots Presbyterian origin.This Carolina backcountry document fearlessly staked the claim for American independence, with the signatories declaring themselves a free and independent people. Similar patriotic sentiments were expressed at the time by Scots-Irish settlers at Abingdon, Virginia, at Pine Creek in western Pennsylvania and at Hanna’s Town in south-western Pennsylvania.

Famous quotes regarding the Scots-Irish and the American war of Independence...

W. McKinley - Scots-Irish were first to proclaim for freedom in United States

T. Roosevelt - It's doubtful if we wholly realise the part played by the Scots-Irish.

T. Roosevelt - The most ardent Americans of all were the Presbyterian Scots-Irish.

Hessian Commander - This war is nothing more or less than a Scots-Irish rebellion.

The Legend Of Stumpy's Brae - video

Stumpy's Brae is an 1844 Ulster-Scots poem by Cecil Frances Alexander. In October 2013 it was adopted into a spooky 30 minute dramatised ghost story by the BBC. The drama's dialogue is in Ulster-Scots. 

Cecil Frances Alexander, the author of the poem, was the wife of the Anglican Bishop of Derry. She also wrote the famous hymns "All Things Bright and Beautiful", "There is a Green Hill Far Away" and the Christmas carol "Once in Royal David's City".

She based the poem on a local legend that she had heard being spoke of by Ulster-Scots around County Londonderry.

Indentured Servitude in colonial America.

A great many Ulster-Scots (Scotch-Irish) went to America during the colonial period as Indentured Servants. This was in lieu of payment of passage which could sometimes be the equivalent of three years earnings for a farm labourer. It's estimated almost half of European emigrants to America in the colonial period were indentured. These contracts lasted on average three to seven years in which the unpaid servant (or rather his labour) was owned by whomever buys it on arrival at port. 

President Obama talks about Ulster's contribution to America.

US President Barrack Obama (himself, partly of Irish Protestant ancestry) talks about the men and women of Ulster who emigrated to America and helped found the United States...

 

Ulster Tartan

Ulster tartan is basically the only Irish tartan with any historic pedigree. Before Victorian times different tartans didn't represent clans or families  they represented regions. Even this was more by accident than design, it was due to differing styles of local weavers and the limitations of locally sourced natural dyes available. 

American generals of Ulster origin during the Revolutionary war.

Quite apart from the fact that one third to one half of the American colonial army were Ulstermen or the sons of Ulstermen, nothing brings more conviction of the great part played by our people in the Revolution than to consider the number of American officers of high distinction who were of Ulster origin or descent. Over 25 of Washington’s generals were of Ulster heritage, here are some of those men… 

General Richard Montgomery was from County Donegal. He fell while gallantly leading his men in an attack on Quebec. By a strange co-incidence, the British commander on that occasion, and the man who saved Canada for the British Empire, was General Sir Guy Carleton, who was born near Strabane, only a few miles from Montgomery's home.

The Ulster-Scots & The Fiddle.

Fiddle music is of course very popular in Ireland... but few know that the fiddle (or more technically, the violin) along with traditional reels were introduced into Ireland mainly by Ulster-Scots. And within a few generations the Ulstermen took their fiddle music with them to the frontiers of America where in their areas of settlement around the Appalachia it evolved over time into Old-Time and Bluegrass styles....

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The Fidula (medieval fiddle) had been known in Ireland at least since the 1500's but the style of music played on them was much different than the traditional Irish music heard today. The fiddle we know today (the Violin) arrived through Ulster probably early in the 17th century, and with the great movement of people from Scotland to Ulster at that time the popularity of the instrument (and the now traditional reels and strathspeys) spread quickly around the country in areas where the planters settled and beyond.

Playlist of over 70 videos relating to Scots-Irish / Ulster-Scots on YouTube...

watch videos above or click below...

Forged in Ulster video playlist.... click here.

Forged In Ulster's YouTube playlist of over 70 videos relating to Scots-Irish / Ulster-Scots on . History, music & culture from Ulster, America & beyond.

Free eBook... DONALD MCELROY SCOTCH IRISHMAN

Free E-Book: Donald McElroy Scotch Irishman, a novel by W.W.Caldwell, 1918

A short excerpt from this novel by Willie Walker Cadwell...

CHAPTER I

The life story of most men, who have lived earnest and active lives, would doubtless be worth the hearing, if the various influences and the many vicissitudes which compose it could be separated and skillfully rearranged into some well wrought design. As I look back upon my own life, it seems to me full of interest and instruction, yet I suppose not more so than that of many another; wherefore, were personal experiences and conclusions the sum of it, I should hesitate to write them down, lest those events and struggles which to me have seemed notable and significant, should prove in the telling of them to have been but commonplace incidents to which all are liable. Because of the accident of my birth in the year 1754, however, I have lived through a period which will be ever memorable in the history of the world—a period so crowded with worthy deeds and great men, especially on this continent, that there is small danger its interest will be soon exhausted. Do not conclude that I intend to venture upon a tale of the American Revolution; only a master's hand can fill in with due skill and proportion so wide a canvas, and that story waits. Where my own life's story has been entangled with some of the events of that struggle I must touch upon them, and the real purpose of my narrative—which is to chronicle for future generations the noble part played in the great drama of the nation's making by a certain worthy people—will require me to review briefly a few of the battles and campaigns of our war against autocracy.

The Scotch-Irish - A poem from 1890

A poem by Mrs. Kate Brownlee Sherwood, of Canton, O.  First published in The Scotch Irish In America 1891.

The Scotch-Irish

From Scot and Celt and Pict and Dane, 
And Norman, Jute, and Frisian,
Our brave Scotch-Irish come; 
With tongues of silver, hearts of gold, 
And hands to smite when wrongs are bold,
At call of pipe or drum.

Stephen Colbert: The Scots-Irish are not Irish!

In an interview with author Nell Irving Painter, Comedy Central's Stephen Colbert puts his opinion across albeit with tongue planted firmly in cheek:

“Scots-Irish are not Irish. There’s no Irish blood in Scots-Irish people.  They are Scots Presbyterians who were given land in Ireland. They took our land, and drove my people across the River Shannon, where we were forced to farm rocks by Oliver Cromwell, and I will see him rot in hell before you call Scots-Irish people Irish!”

Stephen Tyrone Colbert is of Irish Catholic heritage. He grew up in South Carolina, his wife is of Scots-Irish heritage. He once quipped; "I am in a mixed-race marriage. I’m Irish, and my wife is Scots-Irish. Somehow we make it work.”

So was Stephen's tongue in cheek statment correct?... I guess it all depends on your point of view. Certainly the early Scots-Irish families that settled in colonial America had only lived in Ireland for a couple of generations before moving on, and still today in Northern Ireland many Ulster-Scots don't regard themselves as Irish.... But, Scots have been migrating to-and-fro between Ulster and south western Scotland for thousands of years. In fact the first human settlers in Ulster were from the land now known as Scotland so these people of northern Britain were indigenous to Ulster. The inhabitants of both lands shared the same ancestors. The Y-DNA gene pattern called M222, the so called 'Niall of the Nine Hostages' marker is most common in Northern Ireland and Lowland Scotland. It can be found in many Ulster-Scots and is proof of the close genetic similarities of the people of  Ulster and the Lowlands of Scotland.

Many of the early Scots-Irish / Ulster-Scots settlers in America did indeed regard themselves as Irish. Having been born in Ireland their nationality was certainly Irish even though they were ethnically & culturally Scottish. These Scots-Irish even created the tradition of St. Patrick's day parades in America. This was in a time before the emergence of Irish Nationalism deemed  that one had to be a Catholic and a Gael to be considered Irish.

So were the Scots-Irish actually Irish? Well, what do you mean by Irish? Are you talking nationality? ethnicity? culture? citizenship? In my opinion it's all down to interpretation. Of the many ethnic groups, tribes or cultures which have existed on the island of Ireland over the millennia, not one has exclusivity on the term 'Irish'.