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Local Spirit(s) – Kinvara, Duras, Ballinderreen – 1920

The Burren Photo; Norma Scheibe
The Burren
Photo; Norma Scheibe
Visions and beliefs in the west of Ireland, collected and arranged by Lady Gregory: with two essays and notes by W. B. Yeats.
Second series, G.P. Putnam’s Sons, New York and London
The Knickerbocker Press 1920
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A FAIRY FORT

A woman I know had business one time in Ballyvaughan, and when she was on the road beyond Kinvara a man came to her out of a fort and he asked her to go in and to please a child that was crying. So she went in and she pleased the child, and she saw in a corner an old man that never stopped from crying. And when she went out again she asked the man that brought her in, why was the old man roaring and crying. The man pointed to a milch cow in the meadow and he said, “Before the day is over he will be in the place of that cow, and it will be brought into the forth to give milk to the child.” And she can tell herself that was true, for in the evening when she was coming back from Ballyvaughan, she saw in that field a cow dead, and being cut in pieces, and all the poor people bringing away bits of it, that was the old man that had been put in its place. There is poison in that meat, but no poison ever comes off the fire, but you must mind to throw away the top of the pot.

A GATHERING OF SPIRITS

Stream near St. Colman's The Burren Photo: Norma Scheibe
Stream near St. Colman’s
The Burren
Photo: Norma Scheibe

There’s a bad bit of road near Kinvara Chapel, just when you get within sight of the sea. I know a man has to pass there, and he wouldn’t go on the driver’s side of the car, for it’s to the right side those things are to be seen. Sure there was a boy lost his life falling off a car there last Friday week. And I knew him, a quiet boy, and married to a widow woman; she wanted the help of a man, and he was young. What would ail him to fall off the side of an ass-car and to be killed?

It’s by the big tree outside Raheen (where you take the turn to Kinvara) that the most things are seen. There was a boy living in Gort that was out before daylight with a load of hay in a cart, and he sitting on top of it. He was found lying dead just beside the tree, where he fell from the top of the cart, and the horse was standing there stock-still. There was a shower of rain fell while he was lying there, and I passed the road two hours later, and saw where the dust was dry where his body had been lying.

And it was only yesterday I heard a story of that very same place. There was a man coming from Galway with a ton weight of a load on his cart, and when he came to that tree the linching of his wheel came out, and the cart fell down. And presently a little man, about two and a half feet in height, came out from the wall. He lifted up the cart, and held it up till he had the linching put up again. And he never said a word but went away as he came, and the man came in to Gort.

The Old Castle, Kinvara Photo: Norma Scheibe
The Old Castle, Kinvara
Photo: Norma Scheibe
THE SHEE
I heard a churning one time in the hill up by the road beyond. I was coming back from Kinvara, and I heard it plain, no mistake about it. I was sorry after I didn’t call down and ask for a drink. Johnny M— did so, and got it. If you wish for a drink and they put it out for you, it’s no harm to take it, but if you refuse it, some harm might happen to you. Johnny H——— often told that he heard churning in that spot, but I wouldn’t believe the sun rising from him, he had so many lies. But after that, I said, “Well, Johnny H——– has told the truth for once.”

THE MONSTER
There is a monster of some sort down by Duras, it’s called the ghost of Fiddeen. Some say it’s only heard every seven years. Some say it was a flannel seller used to live there that had a short fardel. We heard it here one night, like a calf roaring.

THE BANSHEE
There is a boy I knew near Ballinderreen, told me that he was going along the road one night and he saw a dog. It had claws like a cur, and a body like a person, and he couldn’t see what its head was like. But it was moaning like a soul in pain, and presently it vanished, and there came most beautiful music, and a woman came out and he thought at first it was the Banshee, and she wearing a red petticoat. And a striped jacket she had on, and a white band about her waist. And to hear more beautiful singing and music he never did, but to know or to understand what she was expressing, he couldn’t do it. And at last they came to a place by the roadside where there were some bushes. And she went in there and disappeared under them, and the most beautiful lights came shining where she went in. And when he got home, he himself fainted, and his mother put her beads over him, and blessed him and said prayers. So he got quiet at last.

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The Seven Heavens – 1906

Dante and Beatrice gaze upon the highest Heaven - Gustave Doré (1832 - 1883) From Alighieri Dante; Cary, Henry Francis (ed) (1892) "Canto XXXI" The Divine Comedy by Dante, Illustrated, Complete.  London, Paris and Melbourne; Cassell and Co., (Wikimedia Commons)
Dante and Beatrice gaze upon the highest Heaven – Gustave Doré (1832 – 1883)
From Alighieri Dante; Cary, Henry Francis (ed) (1892) “Canto XXXI” The Divine Comedy by Dante, Illustrated, Complete. London, Paris and Melbourne; Cassell and Co., (Wikimedia Commons)
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A Book of Saints and Wonders – according to the Old Writings and the memory of the People of Ireland.
Lady Gregory – 1906

Book Five – Great wonders of Olden Times (edited)
The Seven Heavens
As to the Seven Heavens that are around the earth;
The first of them is both bright and cloudy. It is the nearest and has the shining of the moon and the scattering of the stars within.
Beyond that lie two flaming heavens, angels in one, the winds in the other.
Beyond those lie an ice-cold heaven, bluer than any blue, seven times colder than any snow. It is out of this comes the shining of the sun.
Two heavens lie above – bright like flame. It is out of them shine the fiery stars that put fruitfulness in the clouds and sea.
And the last – highest of all it is, having within it the rolling of the skies – the labour of music – and choirs of angels.

Within the belts of these seven heavens are hidden twelve shaking beasts. They have fiery heads upon their heavenly bodies and blow twelve winds about the world. And in these belts sleep dragons. Tower headed, blemished – their fiery breath give out the crash of the thunders and lightning blows from their eyes.

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True Irish Ghost Stories – 1914

Photo: Waugsberg Wikimedia Commons
Photo: Waugsberg
Wikimedia Commons
Excerpt from True Irish Ghost Stories
compiled by St John Seymour B.D
1914 (abridged)

One night in April 1821, two servants were sitting up to receive a son of the family, Cornelius O’Callaghan, who had travelled in vain for his health, and was returning home to County Clare. One of them, Halloran, said that the heavy rumble of a coach roused them. The other servant, Burke, stood on the top of the long flight of steps with a lamp, and sent Halloran down to open the carriage door. He reached out his hand to do so, saw a skeleton looking out, gave one yell, and fell in a heap. When the badly-scared Burke picked himself up there was no sign or sound of any coach. A little later the invalid arrived, so exhausted that he died suddenly in the early morning.

On the night of December 11, 1876, a servant of the MacNamaras was going his rounds at Ennistymon, a beautiful spot in a wooded glen, with a broad stream falling in a series of cascades. In the dark he heard the rumbling of wheels on the back avenue, and, knowing from the hour and place that no mortal vehicle could be coming, concluded that it was the death coach, and ran on, opening the gates before it. He had just time to open the third gate, and throw himself on his face beside it, when he heard a coach go clanking past. On the following day Admiral Sir Burton Macnamara died in London.

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Snail Cures – 1867

Photo: Wikimedia Commons
Photo: Wikimedia Commons
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THE BRISBANE COURIER 22ND JUNE 1867 P7
A CURE FOR CONSUMPTION (abridged)

In Ireland some have great faith in the efficacy of snails as a cure for persons in decline, or consumption, but they do not in all places use them in the same way. A lady in Tipperary, who has as large a practice as the regular doctor, tells me that the way to administer snails is to “boil them in veal broth.” She herself knew a lady, who was taking cod liver oil with no result, grew strong with this remedy.

A daughter of a clergyman in Galway writes;
“The snails used for the broth, as you designate my very fine syrup, are the common large things that creep about the garden with their houses on their back. They are collected and placed on a large dish, and plentifully sprinkled with dark sugar, then another dish is turned over to prevent them running away, and the next morning the syrup which has been made in the night is to be drained off, and a tablespoon taken three times a day. A little lemon peel may be added to flavour the broth. The same snails should not be sugared twice. It is a really good thing, but of course will not cure in a day; but I know a lady who attributed her own cure to it.

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The Merrow – 1888

Mermaid and Merman - Anon - 1866 New York Public Library Wikipedia.org
Anon – 1866
New York Public Library
Wikipedia.org
Fairy and Folk Tales of the Irish Peasantry, edited and selected by W.B.Yeats
Walter Scott, London, New York (1888)
THE MERROW (abridged)

The Merrow, or Moruadh/Murrúghach, comes from muir, sea, and oigh, a maid, and is common, they say, on the wilder coasts of Ireland. The fishermen do not like to see them, for it always means coming gales. The male Merrows have green teeth, green hair, pig’s eyes, and red noses; but their women are beautiful, for all their fish tails and the little duck-like scale between their fingers.
Sometimes they prefer, small blame to them, good-looking fishermen to their sea lovers. Near Bantry, in the last century, there is said to have been a woman covered all over with scales like a fish, who was descended from such a marriage. Sometimes they come out of the sea, and wander about the shore in the shape of little hornless cows. They have, when in their own shape, a red cap, called a cohullen druith, usually covered with feathers. If this is stolen, they cannot again go down under the waves.

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Fairy Music – 1887

16th century Irish missal - the Bodleian Library
16th century Irish missal – the Bodleian Library
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Ancient Legends, Mystic Charms, and Superstitions of Ireland
Lady Francesca Speranza Wilde (1887)

Fairy Music (abridged)
A fairy glance does not kill, but it throws the person into a death-like trance. Their body is carried off to some fairy mansion, while a log of wood, or some ugly, deformed creature is left in its place, clothed with the shadow of the stolen form. Young women, remarkable for beauty, young men, and handsome children, are the chief victims of the fairy stroke. The girls are wedded to fairy chiefs, and the young men to fairy queens; and if the mortal children do not turn out well, they are sent back, and others carried off in their place.

It is sometimes possible, by the spells of a powerful fairy-man, to bring back a living being from Fairy-land. But they are never quite the same after. They have always a spirit-look, especially if they have listened to the fairy music. For the fairy music is soft and low and plaintive, with a fatal charm for mortal ears.

One day a gentleman entered a cabin in the County Clare, and saw a young girl about twenty seated by the fire, chanting a melancholy song, without settled words or music. On inquiry he was told she had once heard the fairy harp, and those who hear it lose all memory of love or hate, and forget all things, and never more have any other sound in their ears save the soft music of the fairy harp, and when the spell is broken, they die.

It is remarkable that the Irish national airs–plaintive, beautiful, and unutterably pathetic–should so perfectly express the spirit of the Céol-Sidhe (the fairy music), as it haunts the fancy of the people and mingles with all their traditions of the spirit world. Wild and capricious as the fairy nature, these delicate harmonies, with their mystic, mournful rhythm, seem to touch the deepest chords of feeling, or to fill the sunshine with laughter, according to the mood of the players.
Above all things, Irish music is the utterance of a Divine sorrow; not stormy or passionate, but like that of an exiled spirit, yearning and wistful, vague and unresting; ever seeking the unattainable, ever shadowed, as it were, with memories of some lost good, or some dim foreboding of a coming fate–emotions that seem to find their truest expression in the sweet, sad, lingering wail of the pathetic minor in a genuine Irish air.

There is a beautiful phrase in one of the ancient manuscripts descriptive of the wonderful power of Irish music over the sensitive human organization: “Wounded men were soothed when they heard it, and slept; and women in travail forgot their pains.”

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Another extraordinary fish story – 1851

Photo: Greg Skomal/NOAA Fisheries Service Wikipedia.org
Photo: Greg Skomal/NOAA Fisheries Service
Wikipedia.org
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The Argus 11th March, 1851 p4
ANOTHER EXTRAORDINARY FISH STORY
(abridged)
A short time since, no small excitement was produced in Londonderry by a report that the Fenella iron steamer, on its way down the lough, had been piratically attacked off Ennishowen Head by some indescribable animal. It seized the vessel by the bow with its jaws and dragged it all the way into Portrush harbour – the very port to which the vessel was bound. The terror of the passengers and crew was greatly augmented by beholding the creature preparing to board. They were saved from the cruellest of all imaginable deaths by the prompt interposition of a party of the constabulary. With repeated volleys they compelled the monster to a hasty retreat.

It seems that when the Fenella was at the tail of the Tons, nearly opposite to Downhill, those on board felt as if she had grazed upon something, which they supposed might be a sunken wreck, though from the depth of the water, that was scarcely possible. Some observed an agitation about the bow as if caused by a huge animal. When the Fenella reached Portrush harbour (about seven miles further) it was observed by those on shore, as well as some on board, that an enormous fish had hold of the vessel by the bow with its jaws. It turned out that the marks of its teeth were distinctly imprinted in the paint of the bow (which, like the rest of the vessel is of iron).

It was then twilight, so that its shape could not be well observed; but it was judged to be fourteen teet in length, and of a very dark colour. We think that it may have been one of the basking sharks which are common off the coast of Galway.
Londonderry journal.

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The Horned Women – 1892

Irish spinning wheel - c 1900 Library of Congress Collection.
Irish spinning wheel – c 1900
Library of Congress Collection.
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Celtic Fairy Tales
Selected and edited by Joseph Jacobs (1892)
from Project Gutenberg
THE HORNED WOMEN (abridged)

One night a woman sat alone by her hearth carding and preparing wool. It was a wild night outside, scattering briar and twig against the door of her cottage. Suddenly above the wind she heard the clatter of a hard fist on the door frame. A low, husky voice called, “Open! open!”
“Who’s there?” said the woman of the house.
“I am the Witch of one Horn, bid me enter.”
The mistress, startled and confused by the sudden interruption, opened the door. A woman entered, tall and wild, her black hair flying loose around her face. In her hand was a pair of wool-carders. On her forehead was a horn growing from a ridge between her brows.
She nodded abruptly at the woman of the house, sat down by the fire in silence, and began to card the wool with violent haste. The woman of the house closed the door quietly and returned to resume her work. If truth be known, she had little option as she feared this new presence in her home.
After a while the one horned woman paused in her work, and said aloud: “Where are the women? they delay too long.”
She had hardly spoken when a second knock came to the door, and a voice called as before,
”Open! open!”
Again the mistress felt herself obliged to rise and open to the call, and immediately a second witch entered, having two horns on her forehead, and in her hand a wheel for spinning wool.
“Give me place,” she said; “I am the Witch of the two Horns,” and she began to spin as quick as lightning.
And so the knocks went on, and the call was heard, and the witches entered, until at last twelve women sat round the fire—the first with one horn, the last with twelve horns.
And they carded the thread, and turned their spinning-wheels, and wound and wove, all singing together an ancient rhyme, but no word did they speak to the mistress of the house. Strange to hear, and frightful to look upon, were these twelve women, with their horns and their wheels; and the mistress felt near to death, and she tried to rise that she might call for help, but she could not move, nor could she utter a word or a cry, for the spell of the witches was upon her. Her family had succumbed to the spell also, for despite the clamour in the kitchen, they could not be woken.
Antlered figure holding a serpent and a torc, depicted on the Gundestrup cauldron. (c. 200BC-300AD) The Gundestrup cauldron is housed at the National Museum of Denmark.
Antlered figure holding a serpent and a torc, depicted on the Gundestrup cauldron. (c. 200BC-300AD) The Gundestrup cauldron is housed at the National Museum of Denmark.
One of the witches called to her in Irish, and said, “Rise, woman, and make us a cake.”
The mistress did as she was bid, glad of a reason to put some space between herself and her callers. She searched for a vessel to bring water from the well that she might mix the meal and make the cake, but she could find none.
With barely a glance in her direction, the one horned witch said, “Take a sieve and bring water in it.”
Against her better judgement the woman took the sieve and went to the well. Naturally the water poured from it as quickly as it was filled. She could fetch none for the cake. Finally, overcome by the horror and strangeness of her evening, the poor woman sat down by the well and wept. Her pain was felt.
From out of the mist that encircled her a voice spoke softly. It said, “Take yellow clay and moss, and bind them together, and plaster the sieve so that it will hold.”
This she did, and the sieve held the water for the cake. The voice spoke again:
“Return, and when thou comest to the north angle of the house, cry aloud three times and say, ‘The mountain of the Fenian women and the sky over it is all on fire.'”
And she did so.
When the witches inside heard the call, a great and terrible cry broke from their lips, and they rushed outside with wild lamentations and shrieks. Without acknowledgement or gesture they hurled past the women fled to Slievenamon, their home.
The voice spoke again – it was the Spirit of the Well who had helped her before. She bade the mistress of the house to prepare and protect her home against the enchantments of the witches should they return.
First, to break their spells, she sprinkled water in which she had washed her child’s feet, onto her threshold. Then she took the cake which in her absence the witches had made of meal mixed with the blood drawn from the sleeping family, and she broke it in bits. Each of the pieces she placed a bit in the mouths of her children and they were restored. She took the cloth the witches had woven, and placed it half in and half out of the chest with the padlock.
Finally, she secured the door with a great crossbeam fastened in the jambs, so that the witches could not enter. And she waited.
The witches came back. Finding their access barred they raged and called for vengeance.
“Open! open!” they screamed; “open, water!”
“I cannot,” said the water; “I am scattered on the ground, and my path is down to the Lough.”
“Open, open, wood and trees and beam!” they cried to the door.
“I cannot,” said the door, “for the beam is fixed in the jambs and I have no power to move.”
“Open, open, cake that we have made and mingled with blood!” they cried again.
“I cannot,” said the cake, “for I am broken and bruised, and my blood is on the lips of the sleeping children.”
The witches rushed through the air with great cries, and fled back to Slievenamon, uttering strange curses on the Spirit of the Well, who had wished their ruin. The woman and the house were left in peace, and a mantle dropped by one of the witches in her flight was kept hung up by the mistress in memory of that night. This mantle was kept by the same family from generation to generation for five hundred years after.

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Duelling in Ireland – 1843

Alexander Hamilton- Aaron Burr Duel Gutenberg File of 1902 Book Wikipedia.org
Alexander Hamilton- Aaron Burr Duel
Gutenberg File of 1902 Book
Wikipedia.org
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Launceston Advertiser 2nd November 1843
IRISH DUELLING (abridged)

No gentleman had taken his proper station in life till he had “smelt powder,” as it was called; and no barrister could go circuit till he had obtained a reputation in this way; no election, and scarcely an assizes, passed without a number of duels; and many men of the bar, practising half a century ago owed their eminence, not to powers of eloquence or to legal ability, but to a daring spirit, and the number of duels they had fought.

It was no unusual thing for the opposite counsel to fall out in court in discussing a legal point, retire to a neighbouring field, settle it with pistols, and then return to court to resume the argument in a more peaceable manner.

The public mind was in such a state of irritation from the period of 1780 to the time of the union, that it was supposed that three hundred remarkable duels were fought in Ireland during that interval. Counties or districts became distinguished for their dexterity at the weapons used – Galway for the sword; Tipperary, Roscommon and Sligo for the pistol; Mayo for equal skill in both.

Weapons of offence were generally kept at the inns for the accommodation of those who might come on an emergency unprovided. In such cases, ‘pistols were ordered for two, and breakfast for one,’ as it might and did, sometimes happen, that the other did not return to partake of it, being left dead in the field.

The laws by which duelling is punishable were then as severe as now, but such was the spirit of the times, that they remained a dead letter. No prosecution ensued, or if it even did, no conviction would follow. Every man on the jury was himself probably a duellist, and would not find his brother guilty.

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Outrage at New Quay – 1844

Galway Hookers Wikipedia.org
Galway Hookers
Wikipedia.org
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COLONIAL TIMES 5TH NOVEMBER, 1844
EXTRAORDINARY OUTRAGE IN THE BAY OF GALWAY

On Tuesday, the 25th ult, while Mr J. H. Hynes, of New Quay, and the Rev Mr Fullam, Protestant clergyman, were out traul fishing, with a crew of three men, in the Bay of Galway, a fleet consisting of 80 to 100 boats from the Galway Claddagh, bore down on them, and nine or ten of the boats having surrounded the fishing boat, 50 0r 60 of the Claddagh fishermen suddenly boarded her, and, after cutting away the traul, rushed on Mr Hynes and his party with the most awful imprecations and savage yells, armed with open knives, poles etc., knocked them down, beat them most unmercifully, leaving them apparently lifeless on the deck.

Then then cut down the sails, which along with the anchor, cables, ropes, poles and oars, they threw overboard. Finally they tore up the deck, and with the stones that formed the ballast, made many fruitless attempts to scuttle the boat, after which they departed, leaving her a complete wreck to drift along the sea.

Fortunately she was rescued from her perilous situation by a New Quay boat, and towed into harbour. An investigation was held on Monday, at Correnrue, concerning this most daring outrage, before Messers Bell and Kernan, stipendiary magistrates, and G. Macnamara, Esq., J.P. Harbour – Hill. Although the lives of two of the crew and that of Mr Hynes were considered in imminent danger for four or five days, they are now supposed to be convalescent.
Clare Journal