Tag Archives: Fairy Sightings

Child Murder or Changeling Belief? (Co Antrim)

pigs and babies

Samuel Gilmore was accused of murdering his son an infant of two months. Gilmore claimed that the family pig had killed the baby: though medical evidence suggested otherwise. He was found guilty and sentenced to death, though the sentence was reduced to transportation for life at the end of July. Fairies appear only briefly in the case, as part of his first explanation for the disappearance of the baby before its body was found. ‘Malcolm McMullan, examined: I saw the child several times. It appeared healthy and well. I did not see it on the 9th June, but I saw it a day or two previously. On that day, the prisoner came to my house and told me he had lost the child. He wondered what could come of it. I said may-be the pig had destroyed it. He said not, for the pig had not been out since the middle of the day. The sister then said she had left the child on the bed when she went out to milk, and the prisoner said he had gone out to fetter the mare, and when he came back it was away. He wondered if the ‘wee folk’, or fairies, could have taken it. The mother of the child was then sent for, to see if she had taken it. I saw the child again at the inquest. I cannot, however, say positively that it was the same child, for it was greatly disfigured. There were cuts on its face, and across its throat.’ Anon ‘County of Antrim Assizes’, (23 July 1852)

Changeling Tragedy at Roscrea (Co. Tipperary)

roscrea

The following most extraordinary instance of Irish superstition has just occurred in the town of Roscrea. The facts are as follows: a poor little girl, aged six years, named Mary Anne Kelly, daughter of Thomas Kelly, a resident of Roscrea, has been for six months past in a dying state, under care of the dispensary physician. An old hag who professed to be one of those rare characters, a ‘fairy woman’ persuaded the parents of the child that it was ‘fairy struck’ and offered to cure her if they would comply with her directions. To those terms they agreed. The child was to be placed on a shovel at night, in the open air, in the name of the D___l, after having a prayer or invocation in the same name said over it. In the course of the night the mother was to say to her, ‘Mary Anne, if you are able to come in, do so.’ This was done for three nights in succession, on the last of which the child died, a victim to the credulity of its father and mother. While enduring the cold of the nights, the cries of the little sufferer were the most piteous; and who can but wonder that a woman – and that woman a mother – should not be softened by the distressing cries of the child of her bosom, who was an idiot, had been born blind, and although six years of age, had never walked? On Sunday last, Mr O’Meagher, coroner, held an inquest on the body of the child. The following persons were sworn on the jury, viz., John Delaney (foreman), William Corcoran, Michael Doherty, Patrick Cahill, Richard Quin, Thomas Healey, John Corcoran, Jeremiah Maher, Wm. Saunders, Joseph Glennon, James Phelan, jun. and Solomon B. Matthews. Bridget Peters, the ‘fairy doctress’ and Mary Kelly, the mother of the deceased, were present in the custody of the police. The first witness produced was Mary Maher, who stated that the ‘fairy woman’ administered herbs in milk to the child and said that it did not belong to Mary Kelly, as it was a fairy. Mary Kelly’s own child she represented as having been taken away by the ‘good people’; she also stated that she would either ‘kill or cure’ the child. She blistered the child, and steeped it in water, after which she put the child out on the shovel in the air for three nights. The ‘fairy woman’ used to say to the child ‘Mary Anne, get up and come in’. The mother and she helped the child in. The ‘doctress’ said that on the last night the child would be very black, as there would be some fairies beating it; and that she would either live or die after it. The witness also added that the ‘witch’ had been in the house of the mother of the child for several weeks for the purpose, and that she heard Mary Kelly, the mother say to the doctress, ‘why don’t you do it quick?’ On the third night, the witness, who was a servant in the house, was ordered to put out the child on a shovel, and having refused to do so, she was discharged. Another woman named Mary Whitford, deposed that she heard Bridget Peters, ‘the fairy woman’, say that she had stuped the child three times and had given her ‘verbena and foxglove’. Surgeon Powell deposed that he know the deceased child, who had an affection of the brain and was very delicate. He was of opinion that death was caused by the treatment of Bridget Petrers and Mary Kelly. The coroner charged the jury, who returned a verdict of Manslaughter against both prisoners, who were then committed to gaol to abide their trial at the next assizes of Nenagh’. Tipperary Assizes (North Riding) Nenagh, Friday, March 21. A Fairy Doctress – Superstition. Bridget Peters, a decent-looking woman, was indicted for having caused the death of Mary Anne Kelly, by administering large quantities of fox-glove. Messrs Scott, Q.C. and Sausse, Q.C., prosecuted. It appeared that the deceased was a child about six years of age, and had been delicate almost from its birth, being affected with a softening of the brain, and partial paralysis. The father of the child was a pensioner from the army, living in Roscrea, and in comfortable circumstances, and Dr Powell, a medical gentleman of experience, had been in the habit of attending the deceased, but had no hopes of its eventually recovery. The prisoner is what is called a ‘Fairy Doctor’, and the mother of mary Anne Kelly having consulted her, she promised to recover her, or not charge anything unless her skill was successful. The consequence was, that this unlicensed general practitioner made up some mysterious preparations in a cauldron, putting in a variety of herbs, including fox-glove, which acts very peculiarly on the nervous system and vervani, which is regarded as a very wonderful medicine by those who are superstitious. But the prisoner, after examining the child, very significantly nodded her head, and told Mrs Kelly that is not her child, but a ‘changeling’, and that something must be done to recover the missing girl, who was with the fairies; accordingly, after every dose of the doctress, she had the deceased stripped by Mary Maher, the servant in the family, and carried out naked on a shovel and laid on a dunghill, the poor patient calling out mamma, and in a state of great alarm. The shock of such exposure, and this while under the depressing influence of foxglove, caused a great shock to the system, and on the morning of the 4th of September, another dose having been administered, the poor victim of this superstition died, although the prisoner concealed the fact until evening, pretending that she was in a sound sleep and getting on well. A book called ‘Culpepper’s Manual’, with a statement of how the planets acted on each drug was found on the prisoner, and had evidently been often consulted by this ‘knowing woman’. The jury found the prisoner guilty. ‘Witchcraft’, 13 Sep 1850, 4

Death Coach and Headless Fairies (Co. Cork)

death cach

Editor’s Note: The Dullahans were headless fairies, who were sometimes associated in Munster with the death coach. Crofton Croker writes: ‘The Death Coach is called in Irish ‘Coach a bower’. The time of its appearance is always midnight; and when heard to drive round any particular house, with the coachman’s whip cracking loudly, it is said to he a sure omen of death.’ Crofton-Croker got the following account from ‘a lady resident in the neighbourhood of Cork’:

They drive particularly hard wherever a death is going to take place. The people about here thought that the road would be completely worn out with their galloping before Mrs Spiers died. On the night the poor lady departed they brought an immense procession with them, and instead of going up the road, as usual, they turned into Tivoli: the lodge-people, according to their own account, ‘were kilt from them that night.’ The coachman has a most marvellously long whip, with which he can whip the eyes out of any one, at any distance, that dares to look at him. I suppose the reason he is so incensed at being looked at, is because he cannot return the compliment, ’pon the count of having no head. Crofton-Croker, II, 136-137

O’Donoghue Floods the Mine! (Co. Kerry)

lough leanne

Editor’s Note: O’Donoghue was one of a number of Irish lords who were said to have gone and joined the fairies under the lakes of southern Ireland: in his case Lough Leane near Killarney. The best parallel is perhaps with King Arthur sleeping under the mountain as these lords are often said to be accompanied by knights. This account comes from a man who worked in the first decade of the nineteenth century after some works in the lake had made O’Donoghue angry.

I saw him, Sir, early in the morning, when the water broke into the mines, sweeping all before it like a raging sea and made the workmen fly for their lives. It was Just at daybreak that morning I saw him on the lake, followed by numbers of men mounted upon horseback like carvally (cavalry), and each having a drawn sword as bright as the day in his right hand, and a carbuncle (carbine) slung at the side of himself and his horse; a thing like a great tent came down from the sky, and covered them all over, and when it cleared away nothing more of O’Donoghue or his men was seen. Crofton-Croker, II,

O’Donoghue Walks on Lough Leane (Co. Kerry)

walking on water

Editor’s Note: O’Donoghue was one of a number of Irish lords who were said to have gone and joined the fairies under the lakes of southern Ireland: in his case Lough Leane near Killarney. The best parallel is perhaps with King Arthur sleeping under the mountain as these lords are often said to be accompanied by knights. This account comes from the boatsman, one Edward Doolin.

Ten years ago [c. 1815] we went out about seven o’clock in the morning to make a long day on the lakes; the water was calm and the sun was shining bright and it was just nine o’clock when we saw O’Donoghue going from the ‘half-moon’ of Toomies round Rabbit Island. He was dressed in white with & cocked-hat and shoes with great buckles in them, and he walked very smart on the water spattering it up before him; James Curtin, who pulled the bow oar, saw him too, for as good as seven minutes, and he is alive and able to speak the truth as well as myself. We had two gentlemen in the boat at the time. One of them was a counsellor Moore from Dublin, and they made great wonder at the sight O’Donoghuje, when he finds poor travellers benighted who are coming for Killarney, takes them down into his palace below the lake, where he entertains them grandly without their paying any cost. The white horse that he sometimes tides, and whose image is in a rock upon the lake, is called Crebough. Crofton-Croker, II,

Fairies as the Dead? (Dromitree, Co. Armagh)

fairy ghost

I saw them once as plain as can be — big, little, old, and young. I was in bed at the time, and a boy whom I had reared since he was born was lying ill beside me. Two of them came and looked at him; then came in three of them. One of them seemed to have something like a book, and he put his hand to the boy’s mouth; then he went away, while others appeared, opening the back window to make an avenue through the house; and through this avenue came great crowds. At this I shook the boy, and said to him, ‘Do you see anything?’ ‘No,’ he said; but as I made him look a second time he said, ’I do.’ After that he got well. These good people were the spirits of our dead friends, but I could not recognize them. I have often seen them that way while in my bed. Many women are among them. I once touched a boy of theirs, and he was just like feathers in my hand; there was no substance in him, and I knew he wasn’t a living being. I don’t know where they live; I’ve heard they live in the Carrige (rocks). Many a time I’ve heard of their taking people or leading them astray. They can’t live far away when they come to me in such a rush. They are as big as we are. I think these fairy people are all through this country and in the mountains.’ Evans-Wentz 77

Fairies as Lights? (Co. Kerry)

lights

Evans-Wentz got this from an Irish student at Oxford: we are in Kerry.

Some few weeks before Christmas, 1910, at midnight on a very dark night, I and another young man (who like myself was then about twenty-three years of age) were on horseback on our way home from Limerick. When near Listowel, we noticed a light about half a mile ahead. At first it seemed to be no more than a light in some house; but as we came nearer to it and it was passing out of our direct line of vision we saw that it was moving up and down, to and fro, diminishing to a spark, then expanding into a yellow luminous flame. Before we came to Listowel we noticed two lights, about one hundred yards to our right, resembling the light seen first. Suddenly each of these lights expanded into the same sort of yellow luminous flame, about six feet high by four feet broad. In the midst of each flame we saw a radiant being having human form. Presently the lights moved toward one another and made contact, whereupon the two beings in them were seen to be walking side by side. The beings’ bodies were formed of a pure dazzling radiance, white like the radiance of the sun, and much brighter than the yellow light or aura surrounding them. So dazzling was the radiance, like a halo, round their heads that we could not distinguish the countenances of the beings; we could only distinguish the general shape of their bodies; though their heads were very clearly outlined because this halo-like radiance, which was the brightest light about them, seemed to radiate from or rest upon the head of each being. As we travelled on; a house intervened between us and the lights, and we saw no more of them. It was the first time we had ever seen such phenomena, and in our hurry to get home we were not wise enough to stop and make further examination. But ever since that night I have frequently seen, both in Ireland and in England, similar lights with spiritual beings in them. Like my companion, who saw all that I saw of the first three lights, I formerly had always been a sceptic as to the existence of spirits; now I know that there is a spiritual world. My brother, a physician, had been equally sceptical until he saw, near our home at Listowel, similar lights containing spiritual beings and was obliged to admit the genuineness of the phenomena. In whatever country we may be, I believe that we are for ever immersed in the spiritual world; but most of us cannot perceive it on account of the unrefined nature of our physical bodies. Through meditation and psychical training one can come to see the spiritual world and its beings. We pass into the spirit realm at death and come back into the human world at birth; and we continue to reincarnate until we have overcome all earthly desires and mortal appetites. Then the higher life is open to our consciousness and we cease to be human; we become divine beings. (Recorded in Oxford, England, August 12, 1911.) 83-84

The Banshee and the Bailys (Lough Gur, Co. Limerick)

banshee

Editor’s Note: Count John de Salis gave these legends and they were written out by Evans-Wentz with the help of Rev J.F. Lynch

A Banshee was traditionally attached to the Baily family of Lough Gur; and one night at dead of night, when Miss Kitty Baily was dying of consumption, her two sisters, Miss Anne Baily and Miss Susan Baily, who were sitting in the death chamber, ‘heard such sweet and melancholy music as they had never heard before. It seemed to them like distant cathedral music […] The music was not in the house. […] It seemed to come through the windows of the old castle, high in the air.’ But when Miss Anne, who went downstairs with a lighted candle to investigate the weird phenomenon, had approached the ruined castle she thought the music came from above the house; ‘and thus perplexed, and at last frightened, she returned.’ Both sisters are on record as having distinctly heard the fairy music, and for a long time (All the Year Round, New Series, iii. 496-7 ; London, 1870). Evans-Wentz 81