Chapter XII: Flint Spearhead and Basalt Axes Found Under (1)

FORT IN LENAGH TOWNLAND 97

PLANS

SOUTERRAIN AT BALLYMAGREEHAN 6

SOUTERRAIN AT KNOCKDHU 30

Fairies and their Dwelling-places[3]

In the following notes I have recorded a few traditions gathered from the peasantry in Co. Down and other parts of Ireland regarding the fairies. The belief is general that these little people were at one time very numerous throughout the country, but have now disappeared from many of their former haunts. At Ballynahinch I was told they had been blown away fifty years ago by a great storm, and the caretaker of the old church and graveyard of Killevy said they had gone to Scotland. They are, however, supposed still to inhabit the more remote parts of the country, and the old people have many stories of fairy visitors, and of what happened in their own youth and in the time of their fathers and grandfathers.

We must not, however, think of Irish fairies as tiny creatures who could hide under a mushroom or dance on a blade of grass. I remember well how strongly an old woman from Galway repudiated such an idea. The fairies, according to her, were indeed small people, but no mushroom could give them shelter. She described them as about the size of children, and as far as I can ascertain from inquiries made in many parts of Ulster and Munster, this is the almost universal belief among the peasantry. Sometimes I was told the fairies were as large as a well-grown boy or girl, sometimes that they were as small as children beginning to walk; the height of a chair or a table was often used as a comparison, and on one occasion an old woman spoke of them as being about the size of monkeys.

The colour red appears to be closely associated with these little people. In Co. Waterford, if a child has a red handkerchief on its head, it is said to be wearing a fairy cap. I have frequently been told of the small men in red jackets running about the forts; the fairy women sometimes appear in red cloaks; and I have heard more than once that fairies have red hair.

A farmer living in one of the valleys of the Mourne Mountains said he had seen one stormy night little creatures with red hair, about the size of children. I asked him if they might not have been really children from some of the cottages, but his reply was that no child could have been out in such weather.

An old woman living near Tullamore Park, Co. Down, described vividly how, going out to look after her goat and its young kid, she had heard loud screams and seen wild-looking figures with scanty clothing whose hair stood up like the mane of a horse. She spoke with much respect of the fairies as the gentry, said they formerly inhabited hills in Tullamore Park, and that care was taken not to destroy their thorn-bushes. She related the following story: As a friend of hers was sitting alone one night, a small old woman, dressed in a white cap and apron, came in and borrowed a bowl of meal. The debt was repaid, and the meal brought by the fairy put in the barrel. The woman kept the matter secret, and was surprised to find her barrel did not need replenishing. At last her husband asked if her store of meal was not coming to an end; she replied that she would show him she had sufficient, and lifted the cover of the barrel. To her astonishment it was almost empty; no doubt, had she kept her secret, she would have had an unlimited supply of meal.

I have heard several similar stories, and have not found that any evil consequences were supposed to follow from partaking of food brought by the fairies. Men have been carried off by them, have heard their beautiful music, seen them dancing, or witnessed a fairy battle without bringing any misfortune on themselves. On the other hand, according to a story I heard at Buncrana, Co. Donegal, a little herd-boy paid dearly for having entered one of their dwellings. As he was climbing among the rocks, he saw a cleft, and creeping through it came to where a fairy woman was spinning with her "weans," or children, around her. His sister missed him, and after searching for a time, she too, came to the cleft, and looking down saw her brother, and called to him to come out. He came, but was never able to speak again.

In another case deafness followed intercourse with the fairies. An elderly man at Maghera, Co. Down, told me that his brother when four or five years old went out with his father. The child lay down on the grass. After a while the father heard a great noise, and looking up saw little men about two feet in height dancing round his son. He called to them to be gone, and they ran towards a fort and disappeared. The child became deaf, and did not recover his hearing for ten years. He died at the age of seventeen.

To cut down a fairy thorn or to injure the house of a fairy is regarded as certain to bring misfortune. An old woman also living at Maghera, related how her great-grandmother had received a visit from a small old woman, who forbade the building of a certain turf-stack, saying that evil would befall anyone who injured the chimneys of her house. The warning was disregarded, the turf-stack built, and before long four cows died.

I was told that when a certain fort in Co. Fermanagh was levelled to the ground misfortune overtook the men who did the work, although, apparently, they were only labourers, many of them dying suddenly. It was also said that where this fort had stood there were caves or hollows in the ground into which the oxen would fall when ploughing. An attempt to bring a fort near Newcastle under cultivation is believed to have caused the sudden death of the owner.

The fairies are celebrated as fine musicians; they ride on small horses; the women grind meal, and the sound of their spinning is often heard at night in the peasants' cottages. The following story is related as having occurred at Camlough, near Newry.

A woman was spinning one evening when three fairies came into the house, each bringing a spinning-wheel. They said they would help her with her work, and one of them asked for a drink of water. The woman went to the well to fetch it. When there she was warned, apparently by a friendly fairy, that the others had come only to mock and harm her. Acting on the advice of this friend, the woman, as soon as she had given water to the three, turned again to the open door, and stood looking intently towards a fort. They asked what she was gazing at, and the reply was: "At the blaze on the fort." No sooner had she uttered these words than the three fairies rushed out with such haste that one of them left her spinning-wheel behind, which, according to the story, is now to be seen in Dublin Castle. The woman then shut her door, and put a pin in the keyhole, thus effectually preventing the return of her visitors.

In this story we have probably an allusion to the signal fires which are believed by the peasantry to have been lit on the forts in time of danger, one fort being always within view of another. These forts, or raths, appear to have been the favourite abode of the fairies. To use the language of the peasantry, these little people live in the "coves of the forths," an expression which puzzled me until I found that coves, or caves, meant underground passages--in other words, souterrains.

There are a number of these souterrains in the neighbourhood of Castlewellan, and with a young friend, who helped me to take a few rough measurements, I explored several.

Ballymagreehan Fort is a short distance from Castlewellan, near the Newry Road. It is a small fort, and on the top we saw the narrow entrance to the souterrain. Passing down through this, we found ourselves in a short passage, or chamber, which led us to another passage at right angles to the first. It is about forty feet in length and three feet in width; the height varies from four to five feet. The roof is formed of flat slabs, and the walls are carefully built of round stones, but without mortar. At one end this passage appeared to terminate in a wall, but at the other it was only choked with fallen stones and débris, and I should think had formerly extended farther.

Herman's Fort is another small fort on the opposite side of Castlewellan, in the townland of Clarkill. Climbing to the top of it, we came to an enclosure where several thorn-bushes were growing. The farmer who kindly acted as our guide showed us two openings. One of these led to a narrow chamber fully six feet high, the other to a passage more than thirty feet in length and about three feet wide, while the height varied from three and a half feet in one part to more than five feet in another. I was told that water is always to be found near these forts, and was shown a well which had existed from time immemorial; the sides were built of round stones without mortar, in the same way as the walls of the passage.

We heard here of another souterrain about a mile distant, called Backaderry Cove. It is on the side of a hill close to the road leading from Castlewellan to Dromara. A number of thorn-bushes grow near the place, but there is no mound, either natural or artificial. Creeping through the opening, we found ourselves in a passage about forty feet in length; a chamber opens off it nine feet in length, and between five and six feet in height, while the height of the passage varies from four and a half to five and a half feet. There is a tradition that this passage formerly connected Backaderry with Herman's Fort.

Ballyginney Fort is near Maghera. I only saw the entrance to the souterrain, but from what I heard I believe that here also there is a chamber opening off the passage. The farmer on whose land the fort is situated told me that one dry summer he had planted flax in the field adjoining the fort. The small depth of soil above the flat slabs affected the crop, so that by the difference in the flax it was easy to trace where the passage ran below the field.

We have seen that the fairies are believed to inhabit the souterrains; they are also said to live inside certain hills, and in forts where, so far as is known, no underground structure exists. I may mention as an example the large fort on the Shimna River, near Newcastle, where I was told their music was often to be heard. There may be many souterrains whose entrance has been choked up, and of which no record has been preserved. Mr. Bigger gave last session an interesting account of one discovered at Stranocum; another was accidentally found last September in a field about three miles from Newry. Mr. Mann Harbison, who visited the souterrain, writes to me that the excavation has been made in a circular portion which is six feet wide and five feet high. A gallery opens out of this chamber, and is in some places not more than three feet six inches high.

The building of the forts and souterrains is ascribed by the country people to the Danes, a race of whom various traditions exist. They are said to have had red hair; sometimes they are spoken of as large men, sometimes as short men. One old woman, who had little belief in fairies, told me that in the old troubled times in Ireland people lived inside the forts; these people were the Danes, and they used to light fires on the top as a signal from one fort to another. I heard from an elderly man of Danes having encamped on his grandmother's farm. Smoke was seen rising from an unfrequented spot, and when an uncle went to investigate the matter he found small huts with no doors, only a bundle of sticks laid across the entrance. In one of the huts he saw a pot boiling on the fire, and going forward he began to stir the contents. Immediately a red-haired man and woman rushed in; they appeared angry at the intrusion, and when he went out threw a plate after him.

The traditions in regard both to Danes and fairies are very similar in different parts of Ireland. In Co. Cavan the country people spoke of the beautiful music of the fairies, and told me of their living in a fort near Lough Oughter. One woman said they were sometimes called Ganelochs, and were about the size of children, and an old man described them as little people about one or two feet high, riding on small horses.

In Co. Waterford I was told that the fairies were not ghosts: they lived in the air. One man might see them while they would be invisible to others.

In an interesting lecture on the "Customs and Superstitions of the Southern Irish," the Rev. J. B. Leslie, who has kindly allowed me to quote from his manuscript, describes the fairies as "a species of beings neither men nor angels nor ghosts.... They are connected in the popular imagination with the Danish forts which are common in the country. In these they seem to have their abode underground. At night they hold here high revels--in grand banqueting-halls--and in these revels there must always, I believe, be a living human being. The fairies are often called the 'good people'; some think they are 'fallen angels.' They are usually thought of as harmless creatures, unless, of course, they are interfered with, when the power they wield is very great. They are very fond of games; some testify that they have seen them play football, others hurley, while playing at marbles is a special pastime, and I have even heard of persons who have discovered 'fairy marbles' near or in these forts. No one will interfere with the forts; they fear the power and anger of the fairies."

While the fairies are generally associated with the forts, I heard both in Co. Down and Co. Kerry of their living in caves in the mountains, and a lad whom I met near the Gap of Dunloe described them as having cloven feet and black hair.

A boatman at Killarney spoke of the Leprechauns as little men about three feet in height, wearing red caps. He thought the fairies might be taller, and spoke of their living in the forts. He said these forts had been built by the Danes, who must have been small men, when they made the passages so low. We thus see that fairies and Danes are both associated with these ancient structures. Although the Irish peasant speaks of these Danes having been conquered by Brian Boru, the structure and position of the raths and souterrains point to their having been the work of one of the earlier Irish races rather than of the medieval Norsemen. Their name appears to identify them with the Tuatha de Danann whose necromantic power is celebrated in Irish tales, and of whom, according to O'Curry, one class of fairies are the representatives. I know that some high authorities regard the Tuatha de Danann and the fairies as alike mythological beings. The latter are certainly in popular legend endowed with superhuman attributes; they can transport people long distances, creep through keyholes, and the fairy changeling, when placed on the fire, can escape up the chimney and grin at his tormentors. If we ask the country people who are the fairies, the reply is frequently, "Fallen angels." According to an old woman in Donegal, these angels fell, some on the sea, some on the earth, while some remained in the air; the fairies were those who fell on the earth.

These "fallen angels" may be the representatives of the spirits whom the pagan Irish worshipped and strove to propitiate, and some of the tales relating to the fairies may have their origin in the mythology of a primitive people. But the raths and souterrains are certainly the work of human hands, and I would suggest that in the legends connected with them we have a reminiscence of a dwarf race who rode on ponies, were good musicians, could spin and weave, and grind corn. The traditions would point to their being red-haired.

Mr. Mann Harbison has kindly written to me on this subject, and expresses his belief that the souterrains "were constructed by a diminutive race, probably allied to the modern Lapps, who seem to be the survivors of a widely distributed race." In another letter he says: "The universal idea of fairies is very suggestive. The tall Celts, when they arrived, saw the small people disappear in a mysterious way, and, without stopping to investigate, imagined they had become invisible. If they had had the courage or the patience to investigate, they would have found that they had passed into their souterrain."

In his work "Fians, Fairies, and Picts," Mr. David MacRitchie argues that these three names belong to similar if not identical dwarf races in Scotland. The Tuatha de Danann he also regards as of the same race as the fairies, or, to give them their Irish name, the Fir Sidhe, the men of the green mounds.

The remains of the ancient cave-dwellers point to a primitive race of small size inhabiting Europe. Dr. Munro, in his work "Prehistoric Problems," refers to the skeletons discovered at Spy in Belgium by MM. Lohest and De Pudzt. He describes them as examples of a very early and low type of the human race, and states that Professor Fraipont, who examined them anatomically, "came to the conclusion that the Spy men belonged to a race relatively of small stature, analogous to the modern Laplanders, having voluminous heads, massive bodies, short arms, and bent legs. They led a sedentary life, frequented caves, manufactured flint implements after the type known as Moustérien, and were contemporary with the Mammoth."[4]

Let us compare this description with that in the ballad of "The Wee, Wee Man":[5]

"His legs were scarce a shathmont's[6] length,
And thick and thimber was his thigh;
Between his brows there was a span,
And between his shoulders there was three."

I do not, however, mean to suggest that the builders of the raths and souterrains were contemporary with the men of Spy, but rather that a small race of primitive men may have existed until a comparatively late period in this country. Leading a desultory warfare with their neighbours, they would carry off women and children, and injure the cattle with their stone weapons. We should note that in the traditions of the peasantry, and also in the old ballads, those who have been carried off by the fairies can frequently be released from captivity, and they return, not as ghosts, but as living men or women. May we not see in these legends traces of a struggle between a primitive race, whose gods may have been, like themselves, of diminutive stature, and their more civilized neighbours, who accepted the teaching of the early Christian missionaries?

FOOTNOTES:

[3] Communicated to Belfast Naturalists' Field Club, January 18, 1898.

[4] P. 141.

[5] "Ancient and Modern Scottish Songs," published anonymously, but known to have been collected by David Herd (vol. i., p. 95, ed. 1776).

[6] The fist closed with thumb extended, and may be considered a measure of about six inches.

A Day at Maghera, Co. Londonderry[7]

One fine morning last August I found myself in the quaint old town of Maghera. My first visit was to the post-office, where I bought some picture-cards, and inquired my way to Killelagh Church, the Cromlech, and the Sweat-house, as it is called, where formerly people indulged in a vapour-bath to cure rheumatism and other complaints. I was told to follow the main street. This I did, and when I came to the outskirts of the town I tried to get a guide, and spoke to a boy at one of the cottages. He, however, knew very little, but fortunately saw an elderly man coming down the road, who consented to show me the way, and proved an excellent guide. His name is Daniel McKenna, a coach-builder by trade. His father, who was teacher in Maghera National School for thirty-five years, knew Irish well, and I understand gave Dr. Joyce information in regard to some of the place-names in Co. Derry. Taking a road which led in a north-westerly direction, we came to the Cromlech, and a few yards farther on saw the old Church of Killelagh.

My guide pointed out that the doorstep was much worn, doubtless by the feet of those who during many centuries had passed over it; he showed me, too, the strong walls, and said the mortar had been cemented with the blood of bullocks. This probably recalls an ancient custom, when an animal--in still earlier times it might be a human being[8]--was slain to propitiate or drive away the evil spirits and secure the stability of the building. A similar tradition exists in regard to Roughan Castle, the stronghold of Phelim O'Neill, in Co. Tyrone.

Leaving Killelagh Church, we continued our walk, and I asked my guide about the customs and traditions of the country. He told me that on Hallow Eve Night salt is put on the heads of children to protect them from the fairies. These fairies, or wee folk, are about three feet in height, some not so tall; they are of different races or tribes, and have pitched battles at the Pecht's graveyard. This is a place covered with rough mounds and very rough stones, and is looked on as a great playground of the fairies; people passing through it are often led astray by them. The Pechts, or Picts, were described to me as having long black hair, which grew in tufts; they were small people, about four feet six inches in height, thick set, nearly as broad as they were long, strong in arms and shoulders, and with very large feet. When a shower of rain came on, they would stand on their heads and shelter themselves under their feet. Some years ago I was told a similar story in Co. Antrim of the Pechts lying down and using their feet as umbrellas.[9]

I regretted we had not time to visit a large fort we passed on the way to Ballyknock Farmhouse. Here we left the road, and, passing through some fields, came to the old Sweat-house. As you will see from the photograph kindly given to me by Mr. Lytle of Maghera, the entrance is on the side of a bank. It is a much more primitive structure than those at the Struel Wells, near Downpatrick. No mortar has been used in its construction, and I should say it is an old souterrain, or part of a souterrain. The following are rough measurements:

Height of entrance 2 feet.
Width of entrance 15 inches.
Height of interior 5 feet 5 inches.
Width of interior 3 feet.
Length of interior 9 feet.

This building, as already mentioned, was used by those suffering from rheumatism, and near the entrance is a well in which the patients bathed to complete the cure.

While we were resting I asked about rush crosses, which are put up in many cottages at Maghera, and, gathering some rushes, Daniel McKenna showed me how they were made. He told me that on St. Bridget's Eve, January 31, children are sent out to pull rushes, which must not be cut with a knife. When these rushes are brought in, the family gather round the fire and make the crosses, which are sprinkled with holy water. The wife or eldest daughter prepares tea and pancakes, and the plate of pancakes is laid on the top of the rush cross. Prayers are said, and the family partake of St. Bridget's supper. The crosses are hung up over doors and beds to bring good luck. In former times sowans or flummery was eaten instead of pancakes. I have heard of similar customs in other places. At Tobermore those who bring in the rushes ask at the door, "May St. Bridget come in?" "Yes, she may," is the answer. The rushes are put on a rail under the table while the family partake of tea. Afterwards the crosses are made, and, as at Maghera, hung up over doors and beds.[10]

This custom probably comes to us from pre-Christian times. The cross in its varied forms is a very ancient symbol, sometimes representing the sun, sometimes the four winds of heaven. Schlieman discovered it on the pottery of the Troad; it is found in Egypt, India, China, and Japan, and among the people of the Bronze Period it appears frequently on pottery, jewellery, and coins.

Now, St. Bridget had a pagan predecessor, Brigit, a poetess of the Tuatha de Danann, and whom we may perhaps regard as a female Apollo. Cormac, in his "Glossary," tells us she was a daughter of the Dagda and a goddess whom all poets adored, and whose two sisters were Brigit the physician and Brigit the smith. Probably the three sisters represent the same divine or semi-divine person whom we may identify with the British goddess Brigantia and the Gaulish Brigindo.

May we not see, then, in these rush crosses a very ancient symbol, used in pagan times, and which was probably consecrated by early Christian missionaries, and given a new significance?

The harvest knots or bows are connected with another old custom which was, until recently, observed at Maghera. When the harvest was gathered in, the last handful of oats, the corn of this country, was left standing. It was plaited in three parts and tied at the top, and was called by the Irish name "luchter." The reapers stood at some distance, and threw their sickles at the luchter, and the man who cut it was exempt from paying his share of the feast. Daniel McKenna told me he had seen some fine sickles broken in trying to hit the luchter. It was afterwards carried home; the young girls plaited harvest knots and put them in their hair, while the lads wore them in their caps and buttonholes. A dance followed the feast. The knots, with the ears of corn attached, are, I am told, the true old Irish type, while it is thought that the smaller ones were made after a pattern brought from England by the harvest reapers on their return home. I heard of the same custom at Portstewart and also in the Valley of the Roe, where the last sheaf of oats was called the "hare," and the throwing of the sickles was termed the "churn." In some places the last sheaf itself was called the "churn," but by whatever name it was known the man who hit it was regarded as the victor, and was given the best seat at the feast, or a reward of some kind. An old woman above ninety years of age repeated to me a song about the churn, or kirn, and she and many others remember well the custom and the feast which followed, when both whisky and tea were served.

In some districts the last sheaf is termed the "Cailleagh,"[11] or old wife.

A similar custom in Devonshire has been described by Mr. Pearse Chope in the _London Devonian Year Book_ for 1910, p. 127. Here corn is wheat, and a sheaf of the finest ears, termed the "neck," is carried by one of the men to an elevated spot; the reapers form themselves into a ring, and each man holding his hook above his head, they all join in "the weird cry, 'A neck! a neck! a neck! We ha' un! we ha' un! we ha' un!' This is repeated several times, with the occasional variation: 'A neck! a neck! a neck! God sa' un! God sa' un! God sa' un!' After this ceremony the man with the neck has to run to the kitchen, and get it there dry, while the maids wait with buckets and pitchers of water to 'souse' him and the neck." Mr. Chope adds that in most cases the neck is more or less in the form of a woman, and undoubtedly represented the spirit of the harvest, and that "the main idea of the ceremony seems to have been that in cutting the corn the spirit was gradually driven into the last handful.... As it was needful to cut the corn and bury the seed, so it was necessary to kill the corn spirit in order that it might rise again in fresh youth and vigour in the coming crop."[12]

I think we may safely assume that the Irish churn had a similar origin, and that in throwing the sickles the aim of the ancient reapers was to kill the spirit of the corn.

We have seen that in the North of Ireland the last sheaf is frequently termed the "hare," and in many other countries the corn spirit takes the form of an animal. In his recent volumes of the _Golden Bough_, entitled "Spirits of the Corn and the Wild," Dr. Frazer mentions many animals, such as the wolf, goat, fox, dog, bull, cow, horse, hare, which represent the corn spirit lurking in the last patch of standing corn. He tells us that "at harvest a number of wild animals, such as hares, rabbits, and partridges, are commonly driven by the progress of the reaping into the last patch of standing corn, and make their escape from it as it is being cut down.... Now, primitive man, to whom magical changes of shape seem perfectly credible, finds it most natural that the spirit of the corn, driven from his home in the ripe grain, should make his escape in the form of the animal, which is seen to rush out of the last patch of corn as it falls under the scythe of the reaper."[13]

To return to Maghera. The morning passed swiftly as I listened to my guide's description of these old customs, and it was after two o'clock when I said good-bye to him at his cottage, and found myself again in the main street of Maghera. I now wished to visit the Fort of Dunglady, and after a refreshing cup of tea, engaged a car. The driver knew the country well, and, going uphill and downhill, we passed through the village of Culnady, and were soon close to this fine fort. A few minutes' walk, and I stood on the outer rampart, and gazed across the inner circles at the cattle grazing on the central enclosure.

This fort was visited in 1902 by the Royal Society of Antiquaries of Ireland, when a very interesting paper, written by Miss Jane Clark of Kilrea, was read. She mentions that Dr. O'Donovan considered this fort one of the most interesting he had met with; not so magnificent as the Dun of Keltar at Downpatrick, but much better fortified, and states that a map of the time of Charles I. represents Dunglady Fort as a prominent object, and shows three houses built upon it, one of considerable size. Quoting from an unpublished letter of Mr. J. Stokes, she refers to the triple rampart, which makes the diameter of the whole to be three hundred and thirty feet. There was formerly a draw well in the middle of the fort, and at one time it was used as a burial-ground by members of the Society of Friends. Miss Clark also referred to a smaller fort at Culnady, which had been demolished. The two mounds in the centre of this rath had been formed of earth on a stone foundation.

A rapid drive brought me back to Maghera in time for a short visit to the ruins of the Church of St. Lurach, popularly known in the district as St. Lowry. There is a curious sculpture of the Crucifixion over the west doorway, which is shown in the sketch of this doorway by Petrie in Lord Dunraven's "Notes on Irish Architecture."[14]

I must now conclude this account of my visit to Maghera, but may I mention that farther north there are other interesting antiquities? The large cromlech, called the Broadstone, is some miles from Kilrea. There are several forts in the neighbourhood of that town, which draws its supply of water from a fairy well.

FOOTNOTES:

[7] Read before the Archæological Section of the Belfast Naturalists' Field Club, January 15, 1913.

[8] In "My Schools and Schoolmasters" (chap. x., pp. 222-223, ed. 1854), Hugh Miller describes the goblin who haunted Craig House, near Cromarty Firth, as a "grey-headed, grey-bearded, little old man," and the apparition was thus explained by a herdboy: "_Oh! they're saying_ it's the spirit of the man that was killed on the foundation-stone just after it was laid, and then built intil the wa' by the masons, that he might keep the castle by coming back again; and _they're saying_ that a' the verra auld houses in the kintra had murderit men builded intil them in that way, and that they have a' o' them this bogle."

In "The Study of Man," Professor Haddon gives a number of allusions to the human sacrifice in the building of bridges (pp. 347-356).

[9] See p. 27.

[10] In Plate IV. the larger cross is of rushes, the smaller one is made of straw.

[11] Mr. McKean kindly informs me that he has found this name or its modification "Collya" in Counties Armagh, Monaghan, and Tyrone; also near Cushendall, Co. Antrim, where the ceremony is called "cutting the Cailleagh." He was told this Cailleagh was an old witch, and by "killing" her and taking her into the house you got good luck. At Ballyatoge, at the back of Cat Carn Hill, near Belfast, in the descent to Crumlin, the custom is called "cutting the Granny." At Ballycastle, Co. Antrim, the plait or braid is called the "car-line."

[12] Dr. Frazer also describes this Devonshire custom (see _Golden Bough_, "Spirits of the Corn and the Wild," vol. i., pp. 264-267).

[13] "Spirits of the Corn and the Wild," vol. i., pp. 304, 305.

[14] Vol. i., p. 115.

Ulster Fairies, Danes and Pechts[15]

The fairy lore of Ulster is doubtless dying out, but much may yet be learned about the "gentle" folk, and as we listen to the stories told by the peasantry, we may well ask ourselves what is the meaning of these old legends.

Fairies are regarded on the whole as a kindly race of beings, although if offended they will work dire vengeance. They have no connection with churchyards, and are quite distinct from ghosts. One old woman, who had much to say about fairies, when asked about ghosts, replied rather scornfully, that she did not believe in them. The fairies are supposed to be small--"wee folk"--but we must not think of them as tiny creatures who could hide in a foxglove. To use a North of Ireland phrase, they are the size of a "lump of a boy or girl!" and have been often mistaken for ordinary men or women, until their sudden disappearance marked them as unearthly.

A farmer in Co. Antrim told me that once when a man was taking stones from a cave in a fort, an old man came and asked him would it not be better to get his stones elsewhere than from those ancient buildings. The other, however, continued his work; but when the stranger suddenly disappeared, he became convinced that his questioner was no ordinary mortal. In after-life he often said sadly: "He was a poor man, and would always remain a poor man, because he had taken stones from that cave." The cave was no doubt a souterrain.

An elderly woman in Co. Antrim told me that when a child she one evening saw "a little old woman with a green cloak coming over the burn." She helped her to cross, and afterwards took her to the cottage, where her mother received the stranger kindly, told her she was sorry she could not give her a bed in the house, but that she might sleep in one of the outhouses. The children made Grannie as comfortable as they could, and in the morning went out early to see how she was. They found her up and ready to leave. The child who had first met her said she would again help her across the burn--"But wait," she added, "until I get my bonnet." She ran into the house, but before she came out the old woman had disappeared.

When the mother heard of this she said: "God bless you, child! Don't mind Grannie; she is very well able to take care of herself." And so it was believed that Grannie was a fairy.

I have also heard of a little old man in a three-cornered hat, at first mistaken for a neighbour, but whose sudden disappearance proved him to be a fairy.

In the time of the press-gang a crowd was seen approaching some cottages. Great alarm ensued, and the young men fled; but it was soon discovered that these people did not come from a man-of-war--they were fairies.

A terrible story, showing how the fairies can punish their captives, was told me by an old woman at Armoy, in Co. Antrim, who vouched for it as being "candid truth." A man's wife was carried away by the fairies; he married again, but one night his first wife met him, told him where she was, and besought him to release her, saying that if he would do so she would leave that part of the country and not trouble him any more. She begged him, however, not to make the attempt unless he were confident he could carry it out, as if he failed she would die a terrible death. He promised to save her, and she told him to watch at midnight, when she would be riding past the house with the fairies; she would put her hand in at the window, and he must grasp it and hold tight. He did as she bade him, and although the fairies pulled hard, he had nearly saved her, when his second wife saw what was going on, and tore his hand away. The poor woman was dragged off, and across the fields he heard her piercing cries, and saw next morning the drops of blood where the fairies had murdered her.

Another woman was more fortunate; she was carried off by the fairies at Cushendall, but was able to inform her friends when she and the fairies would be going on a journey, and she told them that if they stroked her with the branch of a rowan-tree she would be free. They did as she desired. She returned to them, apparently having suffered no injury, and in the course of time she married.

This story was told me by a man ninety years of age, living in Glenshesk, in the north of Co. Antrim. He spoke of the fairies as being about two feet in height, said they were dressed in green, and had been seen in daylight making hats of rushes. In Donegal I was also told that the fairies wore high peaked hats made of plaited rushes; but there, as in most parts of Ulster, and indeed of Ireland, the fairies are said to wear red, not green. In Antrim the fairies, like their Scotch kinsfolk, dress in green, but even there are often said to have red or sandy hair.

The Pechts are spoken of as low, stout people, who built some of the "coves" in the forts. An old man, living in the townland of Drumcrow, Co. Antrim, showed me the entrance to one of these artificial caves, and gave me a vivid description of its builders. "The Pechts," he said, "were low-set, heavy-made people, broad in the feet--so broad," he added, with an expressive gesture, "that in rain they could lie down and shelter themselves under their feet." He spoke of them as clad in skins, while an old woman at Armoy said they were dressed in grey. I have seldom heard of the Pechts beyond the confines of Antrim, although an old man in Donegal spoke of them as short people with large, unwieldy feet.

The traditions regarding the Danes vary; sometimes they are spoken of as a tall race, sometimes as a short race. There is little doubt that the tall race were the medieval Danes, while in the short men we have probably a reminiscence of an earlier race.

A widespread belief exists throughout Ireland that the Danes made heather beer, and that the secret perished with them. According to an old woman at the foot of the Mourne Mountains, the Danes had the land in old times, but at last they were conquered, and there remained alive only a father and son. When pressed to disclose how the heather beer was made, the father said: "Kill my son, and I will tell you our secret"; but when the son was slain, he cried: "Kill me also, but our secret you shall never know!" I have the authority of Mr. MacRitchie for stating that a similar story is known in Scotland from the Shetlands to the Mull of Galloway, but there it is told of the Picts.

We all remember Louis Stevenson's ballad of heather ale--how the son was cast into the sea:

"And there on the cliff stood the father,
Last of the dwarfish men.

"True was the word I told you:
Only my son I feared;
For I doubt the sapling courage
That goes without the beard.
But now in vain is the torture,
Fire shall never avail;
Here dies in my bosom
The secret of heather ale."

The secret appears, however, to have been preserved for many centuries. After visiting Islay in 1772, the Welsh traveller and naturalist, Pennant, states that "Ale is frequently made in this island from the tops of heath, mixing two-thirds of that plant with one of malt."[16]

Probably these islanders were descendants of the Picts or Pechts.

I do not know if there is any record of the making of heather beer in Ireland in later times, but I heard the story of the lost secret in Down, in Kerry, in Donegal, in Antrim, and everywhere the father and the son were the last of the Danes. Does not this point to the Irish Danes being a kindred race to the Picts? If we may be allowed to hold that the Tuatha de Danann are not altogether mythical, I should be inclined to believe that they are the short Danes of the Irish peasantry, who built the forts and souterrains. I visited some Danes' graves near Ballygilbert, in Co. Antrim; it appeared to me that there were indications of a stone circle, the principal tomb was in the centre, the walls built without mortar, and I was told that formerly it had been roofed in with a flat stone. Various ridges were pointed out to me as marking the small fields of these early people. I was also shown their houses, built, like the graves, without mortar. Within living memory these old structures were much more perfect than at present, many of them having the characteristic flat slab as a roof; but fences were needed, and the Danes' houses offered a convenient and tempting supply of stones. In the same neighbourhood I was shown a building of uncemented stone with flat slabs for the roof, and was told it had been built by the fairies.

In the same district I visited a fine souterrain at the foot of Knockdhu, which was afterwards fully explored and measured by Mrs. Hobson. She describes it as "a souterrain containing six chambers, with a length of eighty-seven feet exclusive of a flooded chamber."[17] Mrs. Hobson photographed the entrance to this souterrain, which is reproduced in Plate VII.

From the foregoing traditions it will be seen that Pechts, Danes, and fairies are all associated with the remains of primitive man. I may add that the small pipes sometimes turned up by the plough are called in different localities Danes', Pechts', or fairies' pipes.

The peasantry regard the Pechts and the Danes as thoroughly human; with the fairies it is otherwise. They are unearthly beings, fallen angels with supernatural powers; but, while quick to revenge an injury or a slight, on the whole friendly to mankind. "It was better for the country before they went away," was the remark made to me by an old woman from Garvagh, Co. Derry, and I have heard the same sentiment expressed by others. They are always spoken of with much respect, and are often called the "gentry" or the "gentle folk."

We hear of fairy men, fairy women, and fairy children. They may intermarry with mortals, and an old woman told me she had seen a fairy's funeral. Now, do these stories give us only a materialistic view of the spirit world held by early man, or can we also trace in them a reminiscence of a pre-Celtic race of small stature? The respect paid to the fairy thorn is no doubt a survival of tree-worship, and in the banshee we have a weird being who has little in common with mortal woman. On the other hand, the fairies are more often connected with the artificial Forts and souterrains than with natural hills and caves. These forts and souterrains, as we have seen, are also the habitations of Danes and Pechts. They are sacred spots--to injure them is to court misfortune; but I have not heard them spoken of as sepulchres.

I have already mentioned that I have rarely, if ever, found among the peasantry any tradition of fairies a few inches in height. In one of the tales in "Silva Gadelica" (xiv.) we read, however, of the lupracan being so small that the close-cropped grass of the green reached to the thigh of their poet, and the prize feat of their great champion was the hewing down of a thistle at a single stroke. Such a race could not have built the souterrains, and probably owe their origin to the imagination of the medieval story-teller. The lupracan were not, however, always of such diminutive size. In a note to this story Mr. Standish H. O'Grady quotes an old Irish manuscript[18] in which a distinctly human origin is ascribed to these luchorpan or wee-bodies. "Ham, therefore, was the first that was cursed after the Deluge, and from him sprang the wee-bodies (pygmies), fomores, 'goatheads' (satyrs), and every other deformed shape that human beings wear." The old writer goes on to tell us that this was the origin of these monstrosities, "which are not, as the Gael relate, of Cain's seed, for of his seed nothing survived the Flood."[19]

It is true that in this passage the lupracan or wee-bodies are associated with goatheads; but whether these are purely fabulous beings, or point to an early race whose features were supposed to resemble those of goats, or who perhaps stood in totem relationship to goats, it would be difficult to say. What we have here are two medieval traditions, the one stating that the pygmies are descendants of Cain, the other classing them among the descendants of Ham. Does the latter contain a germ of truth, and is it possible that at one time a people resembling the pygmies of Central Africa inhabited these islands?

Those who have visited the African dwarfs in their own haunts have been struck by the resemblance between their habits and those ascribed to the northern fairies, elves, and trolls.

Sir Harry Johnston states that anyone who has seen much of the merry, impish ways of the Central African pygmies "cannot but be struck by their singular resemblance in character to the elves and gnomes and sprites of our nursery stories." He warns us, however, against reckless theorizing, and says: "It may be too much to assume that the negro species ever inhabited Europe," but adds that undoubtedly to his thinking "most fairy myths arose from the contemplation of the mysterious habits of dwarf troglodyte races lingering on still in the crannies, caverns, forests, and mountains of Europe after the invasion of neolithic man."[20] Captain Burroughs refers to the stories of these mannikins to be found in all countries, and adds that "it was of the highest interest to find some of them in their primitive and aboriginal state."[21] He speaks of the red and black Akka, and Sir Harry Johnston also describes the two types of pygmy, one being of a reddish-yellow colour, the other as black as the ordinary negro. In the yellow-skinned type there is a tendency on the part of the head hair to be reddish, more especially over the frontal part of the head. The hair is never absolutely black--it varies in colour between greyish-greenish-brown, and reddish.[22] We have seen how Irish fairies and Danes have red hair, but I should infer of a brighter hue than these African dwarfs. The average height of the pygmy man is four feet nine inches, of the pygmy woman four feet six inches,[23] and although we cannot measure fairies, I think the Ulster expression, "a lump of a boy or girl," would correspond with this height. I do not know the size of the fairy's foot, but, as we have seen, both Danes and Pechts have large feet, and so has the African pygmy.[24] One of the great marks of the fairies is their vanishing and leaving no trace behind, and Sir Harry Johnston speaks of the baboon-like adroitness of the African dwarfs in making themselves invisible in squatting immobility.[25]

Dr. Robertson Smith has shown that "primitive man has to contend not only with material difficulties, but with the superstitious terror of the unknown, paralyzing his energies and forbidding him freely to put forth his strength to subdue nature to his use."[26] In speaking of the Arabian "jinn," he states "that even in modern accounts _jinn_ and various kinds of animals are closely associated, while in the older legends they are practically identified,"[27] and he adds that the stories point distinctly "to haunted spots being the places where evil beasts walk by night."[28] He also shows that totems or friendly demoniac beings rapidly develop into gods when men rise above pure savagery,[29] and he cites the ancestral god of Baalbek, who was worshipped under the form of a lion.[30]

If we see, then, that early man, terrified by the wild beasts, whether lions or reptiles, ascribed to them superhuman powers, may not a similar mode of thought have caused one race to invest with supernatural attributes another race, strangers to them, and possibly of inferior mental development? The big negro is often afraid to withhold his banana from the pygmy, and the dwarfish Lapps and Finns have long been regarded as powerful sorcerers by their more civilized neighbours. In like manner the little woman, inhabiting her underground dwelling at the foot of the sacred thorn-bush, might well be looked upon as an uncanny being, and in after-ages popular imagination might transform her into the weird banshee, the woman of the fairy mound, whose wailing cry betokens death and disaster.

FOOTNOTES:

[15] Reprinted from the _Antiquary_, August, 1906.

[16] "Voyage to the Hebrides in 1772," p. 229. For a full discussion of the subject, see Mr. MacRitchie's "Memories of the Picts," in the _Scottish Antiquary_ for 1900.

[17] See "Some Ulster Souterrains," _Journal of the Royal Anthropological Institute_, vol. xxxix., January-June, 1909. The plan was drawn by Miss Florence Hobson from the measurements made by Mrs. Hobson.

[18] Rawl., 486, f.49, 2.

[19] "Silva Gadelica" (translation and notes), pp. 563, 564.

[20] "Uganda Protectorate," vol. ii., pp. 516, 517.

[21] "Land of the Pygmies," pp. 173, 174.

[22] "Uganda Protectorate," vol. ii. See pp. 527, 530; also coloured frontispiece.

[23] "Uganda Protectorate," vol. ii., p. 532.

[24] _Ibid._, p. 532.

[25] _Ibid._, p. 513.

[26] "The Religion of the Semites," p. 115.

[27] _Ibid._, pp. 122, 123.

[28] _Ibid._, p. 123.

[29] _Ibid._, note _b_, p. 424.

[30] _Ibid._, p. 425.

Folklore connected with Ulster Raths and Souterrains[31]