Ancient Legends, Mystic Charms & Superstitions of Ireland

Each story keeps the passage it was read from. Open one to read it as the scan has it, and, where the companion has written its own telling, that too. The passages are read off photographs of the page by machine, so a word here and there comes out wrong; they are kept as the reading produced them, so you can check any of them against the scan.

1. Poisoning at the House of Sorrow, Tara

   Tara · townland · Meath

   A Munster prince was brought wounded to the ancient hospital called 'The House of Sorrow' near Tara, but a treacherous attendant secretly poisoned his wounds and sealed them so no sign was visible, leaving him in terrible agony. The physician Fioneen was summoned and, diagnosing the hidden poison through the sound of the man's groans, cauterized the wounds with hot irons and extracted the poisonous matter, healing the chief.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   On one occasion it is recorded that a great chief and prince out of Munster was brought to “The House of Sorrow” to be treated of wounds received in battle, but the attendant, through treachery, placed poison in the wounds, and then closed them so carefully that there was no external sign, though the groans of the wounded man were terrible to hear. Then the learned Fioneen was sent for, “the prophetic physician,” as he was called, from his great skill in diagnosis; and when he arrived with three of his pupils at the hospital they found the chief lying prostrate, groaning in horrible agony.

   “What groan is that?” asked the master of the first pupil.

   Project Gutenberg #61436, Chapter 78

   As the companion tells it

   Somewhere around here once stood a hospital called the House of Sorrow. A great chief and prince out of Munster was brought there to be treated of wounds received in battle, but the attendant, through treachery, placed poison in the wounds and closed them so carefully that there was no external sign, though the groans of the wounded man were terrible to hear. Then the learned Fioneen was sent for, the prophetic physician, as he was called, from his great skill in diagnosis. He arrived with three of his pupils at the hospital and found the chief lying prostrate, groaning in horrible agony. The master asked of the first pupil, "What groan is that?"

2. St. Bridget Kills Strongbow: the Legend of the Earl's Death

   Dublin · townland · Dublin · 1176

   The Earl of Pembroke (Strongbow) died only a few years after capturing Dublin, and Irish legend attributed his death to St. Bridget herself. He lies buried in Christ Church cathedral in Dublin, where for centuries all payments were made at his tomb.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   The great Earl of Pembroke lived but a few years after his capture of Dublin. The Irish legends say that St. Bridget killed him. However, he and Eva had no male heir, and only one daughter, named Isabel, after the Earl’s mother, who was also aunt to the reigning king of Scotland.

   This young girl was sole heiress of Leinster and of her father’s Welsh estates. Richard Cœur de Lion took her to his court at London, and she became his ward. In due time she married William Marshall, called the great Earl, hereditary Earl Marshal of England, and Earl of Pembroke and Leinster, in right of his wife. High in office and favour with the king, we read that he carried the sword of state before Richard at his coronation, and as a monument of his piety, he left Tintern Abbey, in the County Wexford, erected by him on his wife’s property.

   Project Gutenberg #61436, Chapter 122

   As the companion tells it

   Somewhere close to Dublin, the great Earl of Pembroke, known as Strongbow, died in 1176, only a few years after capturing the city, and Irish legend says St. Bridget herself killed him. He lies buried in Christ Church cathedral, where for centuries all payments were made at his tomb. He and Eva had no male heir, only one daughter, Isabel, named after the Earl's mother, who was also aunt to the reigning king of Scotland. She became sole heiress of Leinster and her father's Welsh estates, and Richard Cœur de Lion took her to London as his ward, where she married William Marshall, called the great Earl, who carried the sword of state before Richard at his coronation and built Tintern Abbey in County Wexford.

3. St. Patrick Casts the Serpent Idol Crom-Cruadh into the Boyne

   near River Boyne · townland · Kildare

   Ancient chroniclers record that serpent-worship once prevailed in Ireland, and that St. Patrick hewed down the serpent idol Crom-Cruadh, called the great worm, and cast it into the Boyne. From this act arose the legend that St. Patrick banished all venomous things from the island.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   We are told also by the ancient chroniclers that serpent-worship once prevailed in Ireland, and that St. Patrick hewed down the serpent idol _Crom-Cruadh_ (the great worm) and cast it into the Boyne (from whence arose the legend that St. Patrick banished all venomous things from the island). Now as the Irish never could have seen a serpent, none existing in Ireland, this worship must have come from the far East, where this beautiful and deadly creature is looked upon as the symbol of the Evil One, and worshipped and propitiated by votive offerings, as all evil things were in the early world, in the hope of turning away their evil hatred from man, and to induce them to show mercy and pity; just as the Egyptians propitiated the sacred crocodile by subtle flatteries and hung costly jewels in its ears. The Irish, indeed, do not seem to have originated any peculiar or national cultus. Their funeral ceremonies recall those of Egypt and Greece and other ancient Eastern climes, from whence they brought their customs of the Wake, the death chant, the mourning women, and the funeral games. In Sparta, on the death of a king or great chief, they had a wake and “keen” not common to the rest of Greece, but which they said they learned from the Phœnicians; and this peculiar usage bears a striking resemblance to the Irish practice. All the virtues of the dead were recited, and the Greek “Eleleu,” the same cry as the “Ul-lu-lu” of the Irish, was keened over the corpse by the chorus of hired mourning women. The custom of selecting women in place of men for the chorus of lamentation prevailed throughout all the ancient world, as if an open display of grief was thought beneath the dignity of man. It was Cassandra gave the keynote for the wail over Hector, and Helen took the lead in reciting praises to his honour. The death chants in Egypt, Arabia, and Abyssinia all bear a marked resemblance to the Irish; indeed the mourning cry is the same in all, and the Egyptian lamentation “Hi-loo-loo! Hi-loo-loo!” cried over the dead, was probably the original form of the Irish wail.

   Project Gutenberg #61436, Chapter 2

   As the companion tells it

   Somewhere around here, the River Boyne flows through the landscape where ancient chroniclers say serpent-worship once prevailed in Ireland. The old records tell us that St. Patrick hewed down the serpent idol Crom-Cruadh, called the great worm, and cast it into the Boyne. From this act arose the legend that St. Patrick banished all venomous things from the island. The chroniclers note that since the Irish could never have seen a serpent, none existing in Ireland, this worship must have come from the far East. There, the beautiful and deadly creature is looked upon as the symbol of the Evil One, worshipped and propitiated by votive offerings, as all evil things were in the early world. The hope was to turn away their evil hatred from man and to induce them to show mercy and pity, just as the Egyptians propitiated the sacred crocodile by subtle flatteries and hung costly jewels in its ears. The Irish do not seem to have originated any peculiar or national cultus of their own. Their funeral ceremonies recall those of Egypt and Greece and other ancient Eastern climes, from whence they brought their customs of the Wake, the death chant, the mourning women, and the funeral games. In Sparta, on the death of a king or great chief, they had a wake and keen not common to the rest of Greece, but which they said they learned from the Phoenicians. This peculiar usage bears a striking resemblance to the Irish practice. All the virtues of the dead were recited, and the Greek cry of Eleleu, the same as the Ul-lu-lu of the Irish, was keened over the corpse by the chorus of hired mourning women.

4. The Banned Lenten Pilgrimage of the Skellig Rocks

   near Skellig Rock Great · townland · Kerry

   Young people once made an annual Lenten pilgrimage to the Skellig Rocks to pray for husbands and repent sins, but the ritual degenerated into a wild carnival of dancing and drinking. Priests denounced it and eventually police were sent to clear the rocks, ending the ancient custom entirely.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   As marriages were not allowed in Lent, it became a custom for the young people of both sexes to make a pilgrimage to the Skellig Rocks during the last Lenten week. A procession was formed of the young girls and bachelors, and tar-barrels were lighted to guide them on the dangerous paths. The idea was to spend the week in prayer, penance, and lamentation; the girls praying for good husbands, the bachelors repenting of their sins. But the proceedings gradually degenerated into such a mad carnival of dancing, drinking, and fun, that the priests denounced the pilgrimage, and forbade the annual migration to the Skelligs. Still the practice was continued until the police had orders to clear the rocks. Thus ended the ancient custom of “going to the Skelligs:” for the mayor having pronounced judgment over the usage as “subversive of all morality and decorum,” it was entirely discontinued; and the wild fun and frolic of the Skelligs is now but a tradition preserved in the memory of the oldest inhabitant.

   POPULAR NOTIONS CONCERNING THE SIDHE RACE.

   Project Gutenberg #61436, Chapter 109

   As the companion tells it

   Somewhere around here, the Skellig Rocks drew young people once a year, in the last week of Lent. Since marriages were not allowed in Lent, the young girls and bachelors formed a procession out to the rocks. Tar-barrels were lighted to guide them on the dangerous paths. The idea was to spend the week in prayer, penance, and lamentation. The girls prayed for good husbands, and the bachelors repented their sins. But the proceedings gradually degenerated into a mad carnival of dancing, drinking, and fun. The priests denounced the pilgrimage and forbade the annual migration to the Skelligs. Still, the practice continued until the police had orders to clear the rocks. The mayor pronounced judgment, calling the usage, in his words, "subversive of all morality and decorum," and the ancient custom of going to the Skelligs was entirely discontinued. The wild fun and frolic of the Skelligs is now but a tradition preserved in the memory of the oldest inhabitant.

5. The Blinded Ghost of the Galway Lover

   Galway · townland · Galway

   A gentleman of rank died suddenly from a fall while hunting, and his ghost appeared eyeless to the tenant's daughter he had loved. She commanded his spirit to wait at heaven's gate until Judgment Day, and through her love, after her own death a year later, he was finally absolved and allowed to enter heaven.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   An incident is related that happened in the County Galway, concerning this superstition.

   A gentleman of rank and fortune, but of a free and dissipated life, became the lover of a pretty girl, one of the tenant’s daughters. And the girl was so devoted to him that perhaps he might have married her at last; but he was killed suddenly, when out hunting, by a fall from his horse.

   Project Gutenberg #61436, Chapter 49

   As the companion tells it

   Somewhere close to Galway, a gentleman of rank and fortune lived freely. He became the lover of a tenant's daughter, a pretty girl devoted to him. He died suddenly from a fall while out hunting. His ghost appeared to her eyeless. She commanded his spirit to wait at heaven's gate until Judgment Day. She died a year later, and through her love he was absolved and entered heaven.

6. The Bog Body of Sligo

   Sligo · townland · Sligo · 1824

   In 1824 a male body clad in complete antique woollen garments was discovered in a bog near Sligo, six feet below the surface. The body was so well preserved that a magistrate held an inquest, and the ancient clothing was later documented and preserved.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   In 1824, a male body, completely clad in woollen antique garments, was found in a bog near Sligo, six feet below the surface; and so perfect was the body when first discovered, that a magistrate was called upon to hold an inquest on it. The garments also were in such complete preservation, that a photograph was made of a person clad in this antique suit, with the exception of the shoes, which were too small for an adult of our day, and a drawing from this photograph is one of the best and most beautifully executed illustrations of the Museum catalogue. The costume of this ancient Irish gentleman is exceedingly picturesque, consisting of trews of a plaid pattern, made wide above, like Turkish trousers, but fitting close to the leg and ankle; over them was a tunic of soft cloth, most elaborately gored and gussetted, showing high perfection in the tailoring art. The skirt of the tunic, which extends to the knee, is set on full, and measures eight feet in circumference at the bottom. The sleeves are tight, and open to the elbow, like an Albanian jacket; and over all was thrown the immemorial Irish mantle, so invariably worn, so indispensable a portion of Irish costume that it passed into a proverb among our neighbours, the Welsh, “like an Irishman for the cloak.”

   This graceful garment, as found upon the hero of the bog, and now visible in our Museum, is composed of brown, soft cloth, made straight on the upper edge, which is nine feet long, but cut nearly into the segment of a circle on the lower. The form resembles closely that worn by the Calabrian peasant at this day. These cloaks were often of great value; kings were paid tribute of them. They were made of various colours, each colour being a symbol to denote the rank of the wearer. The number of colours also in a dress had a significant value, and was regulated by law. Thus, one colour only was allowed to slaves; two for soldiers; three for goodly heroes, or young lords; six for the learned men; five for a poetess; and seven was the regal number for kings and queens.

   Project Gutenberg #61436, Chapter 119

   As the companion tells it

   Somewhere around here in 1824, a male body was found in a bog, six feet below the surface, completely clad in woollen antique garments. The body was so perfectly preserved that a magistrate was called to hold an inquest on it. The garments were in such complete preservation that a photograph was made of a person wearing the antique suit, though the shoes were too small for a modern adult, and a drawing from that photograph became one of the best illustrations in the Museum catalogue. The costume consisted of plaid trews, wide above like Turkish trousers but fitting close to the leg and ankle, a softly tailored tunic with a skirt measuring eight feet in circumference at the bottom, and over all the immemorial Irish mantle, brown soft cloth nine feet long, a garment so central to Irish dress that the Welsh had a proverb, "like an Irishman for the cloak." These cloaks were often of great value, kings received them as tribute, and the number of colours in a dress was regulated by law, one colour for slaves, two for soldiers, three for goodly heroes or young lords, five for a poetess, six for learned men, and seven the regal number for kings and queens.

7. The Drowned Woman and the Making of Lough Neagh

   near Lough Neagh · townland · Antrim

   A holy well with miraculous healing powers required patients to close its wicket-gate on leaving, but a woman forgot, and the indignant waters sprang forth and pursued her. She fled until she collapsed exhausted, and the waters closed over her, forming Lough Neagh along the length of her flight.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   Another legend is that a holy well once existed in the locality, blessed and sanctified by a saint with wonderful miraculous powers of healing; provided that every patient on leaving, after cure, carefully closed the wicket-gate that shut in the well. But once, however, a woman having forgotten this information, left the gate open, when instantly the indignant waters sprang from their bed and pursued the offender, who fled in terror before the advancing waves, until at last she sank down exhausted, when the waters closed over her, and she was no more seen. But along the track of her flight the waters remained, and formed the great lake now existing, which is exactly the length the woman traversed in her flight from the angry spirit of the lake.

   Mysterious influences still haunt the locality all round Lough Neagh; for it is the most ancient dwelling-place of the fairies, and when they pass at night, from one island to another, soft music is heard floating by, and then the boatmen know that the fairies are out for a pleasure trip; and one man even averred that he saw them going by in the track of the moonbeam, a crowd of little men all dressed in green with red caps, and the ladies in silver gossamer. And he liked these pretty creatures, and always left a little _poteen_ for them in the bottle when he was on the island. In return for which attention they gave him the best of good luck in fishing and in everything else; for never a gauger came next or nigh his place while the fairies protected him, and many a time they led the gauger into a bog, and otherwise discomfited him, when he and his men were after a still.

   Project Gutenberg #61436, Chapter 104

   As the companion tells it

   Somewhere close to Lough Neagh, there is a story about how this great lake came to be. A holy well once existed in the locality, blessed and sanctified by a saint with miraculous powers of healing. There was one condition: every patient, after being cured, had to close the wicket-gate that shut in the well. But a woman forgot. She left the gate open. Instantly the indignant waters sprang from their bed and pursued her. She fled in terror before the advancing waves, until she sank down exhausted, and the waters closed over her, and she was no more seen. Along the track of her flight the waters remained, and formed the great lake now existing, exactly the length the woman traversed in her flight from the angry spirit of the lake. Mysterious influences still haunt the locality all round Lough Neagh. It is the most ancient dwelling-place of the fairies. When they pass at night from one island to another, soft music floats by, and the boatmen know the fairies are out for a pleasure trip. One man even said he saw them going by in the track of the moonbeam, a crowd of little men all dressed in green with red caps, and the ladies in silver gossamer. He liked these pretty creatures, and always left a little poteen for them in the bottle when he was on the island. In return they gave him the best of good luck in fishing and in everything else. Never a gauger came near his place while the fairies protected him. Many a time they led the gauger into a bog and discomfited him when he and his men were after a still.

8. The Fairy Child of Innis-Sark

   Inishshark · townland · Galway

   A childless woman's husband beats her, but after she bears a son the child reveals a hidden fairy world beneath a holy well. There she discovers her true child was swapped for a fairy changeling, who is later destroyed in a fire set by a tailor.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   “Now, mother,” says he, “since that man has gone, I’ll tell you what you are to do. There is a holy well near this that you have never seen, but you will know it by the bunch of green rushes that grows over the mouth. Go there and stoop down and cry out aloud three times, and an old woman will come up, and whatever you want she will give it to you. Only tell no one of the well or of the woman, or evil will come of it.”

   So the mother promised, and went to the well, and cried out three times; and an old woman came up, and said—

   Project Gutenberg #61436, Chapter 19

   As the companion tells it

   Somewhere close to Inishshark, there is a story of a fairy child and a holy well. A boy spoke to his mother and told her what to do. There was a holy well near them she had never seen, but she would know it by the green rushes growing over the mouth. He told her to go there, stoop down, and cry out aloud three times. An old woman would come up, and whatever she wanted, the woman would give it to her. She must tell no one of the well or the woman, or evil would come of it. The mother promised, and went to the well, and cried out three times, and an old woman came up.

9. The Fairy Horsemen of Shark Island and Boffin

   near Shark Island · townland · Down

   A bad-tempered man from Shark Island who beat his wife was lured by fairies to ride a phantom horse across the sea to Boffin. On the return journey the fairy host discovered he was mortal and tried to drown him on a rock between the islands, but a red-haired man saved him and warned him to stop mistreating his wife.

   Read the passage

   Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

   “There is a mortal amongst us,” they said. “Let us drown him.”

   And they carried the man up to the top of the rock and cast him down; and when he rose to the surface again they caught him by the hair, and cried—

   Project Gutenberg #61436, Chapter 10

   As the companion tells it

   Somewhere close to Shark Island lived a bad-tempered man who beat his wife. Fairies lured him onto a phantom horse to Boffin. Coming back, they said, "There is a mortal amongst us. Let us drown him." They cast him from a rock and caught him by the hair. A red-haired man saved him and warned him to stop.

10. The King of the Cats Slain at Clonmacnoise

    Clonmacnoise · townland · Offaly

    When the bard Seanchan satirised the cats for failing to catch mice, the monstrous King of the Cats, Irusan, seized him and carried him off on his back toward Clonmacnoise. There, St. Kieran struck the beast through with a red-hot iron bar from his forge, killing it instantly and saving the poet.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    “What!” exclaimed the saint; “is that the Chief Bard of Erin on the back of a cat? Has Guaire’s hospitality ended in this?” And he ran for a red-hot bar of iron that was in the furnace, and struck the cat on the side with it, so that the iron passed through him, and he fell down lifeless.

    “Now my curse on the hand that gave that blow!” said the bard, when he got upon his feet.

    Project Gutenberg #61436, Chapter 67

    As the companion tells it

    Near here, the King of the Cats died. The monstrous cat Irusan seized the bard Seanchan, bearing him toward Clonmacnoise. St. Kieran said: "Is that the Chief Bard of Erin on the back of a cat?" He took a red-hot bar of iron from the furnace and struck the cat on the side, so the iron passed through him, and he fell lifeless. The bard said: "Now my curse on the hand that gave that blow."

11. The Priest's Doom on James Lynan of Inishmore

    Inishmore · townland · Galway

    James Lynan of Innismore, denounced by name from the altar for his wicked life, reformed and prospered, but the priest's curse never left him. Returning from a wedding he was found in a hollow near his own gate, insensible and frightfully distorted as if fairy-struck; a fairy doctor's potion revived him but he never spoke again and died soon after.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    One day he and his wife and their children were asked to the wedding of a friend about four miles off; and James Lynan rode to the place, the family going on their own car. At the wedding he was the life of the party as he always was; but never a drop of drink touched his lips. When evening came on, the family set out for the return home just as they had set out; the wife and children on the car, James Lynan riding his own horse. But when the wife arrived at home, she found her husband’s horse standing at the gate riderless and quite still. They thought he might have fallen in a faint, and went back to search; when he was found down in a hollow not five perches from his own gate, lying quite insensible and his features distorted frightfully, as if seized while looking on some horrible vision.

    They carried him in, but he never spoke. A doctor was sent for, who opened a vein, but no blood came. There he lay like a log, speechless as one dead. Amongst the crowd that gathered round was an old woman accounted very wise by the people.

    Project Gutenberg #61436, Chapter 20

    As the companion tells it

    Somewhere close to Inishmore is the story of James Lynan. He was denounced by name from the altar for his wicked life. He reformed and prospered, but the curse never left him. One day he and his wife and children were asked to a wedding about 4 miles off. Lynan rode there, the family going on their own car. He was the life of the party but never a drop of drink touched his lips. When evening came they set out for home, the wife and children on the car, Lynan riding his own horse. The wife arrived home and found his horse at the gate, riderless and still. They went back and found him down in a hollow not 5 perches from his own gate, lying quite insensible, his features distorted frightfully, as if seized while looking on some horrible vision. They carried him in but he never spoke. A doctor opened a vein but no blood came. He lay like a log, speechless as one dead. Among the crowd was an old woman accounted wise. A fairy doctor's potion revived him but he never spoke again and died soon after.

12. The Youth Taken into the Fairy Moat of Granard

    Granard · townland · Longford

    A young man died suddenly on May Eve while sleeping under a hay-rick, and his family believed he had been carried off into the fairy palace hidden within the great moat of Granard. A fairy doctor performed incantations for nine days, leaving food at the moat, before summoning a shrouded figure that refused to return, saying he was happy with his fairy bride.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    A young man died suddenly on May Eve while he was lying asleep under a hay-rick, and the parents and friends knew immediately that he had been carried off to the fairy palace in the great moat of Granard. So a renowned fairy man was sent for, who promised to have him back in nine days. Meanwhile he desired that food and drink of the best should be left daily for the young man at a certain place on the moat. This was done, and the food always disappeared, by which they knew the young man was living, and came out of the moat nightly for the provisions left for him by his people.

    Now on the ninth day a great crowd assembled to see the young man brought back from Fairyland. And in the midst stood the fairy doctor performing his incantations by means of fire and a powder which he threw into the flames that caused a dense grey smoke to arise. Then, taking off his hat, and holding a key in his hand, he called out three times in a loud voice, “Come forth, come forth, come forth!” On which a shrouded figure slowly rose up in the midst of the smoke, and a voice was heard answering, “Leave me in peace; I am happy with my fairy bride, and my parents need not weep for me, for I shall bring them good luck, and guard them from evil evermore.”

    Project Gutenberg #61436, Chapter 41

    As the companion tells it

    Somewhere close to Granard, a young man died suddenly on May Eve. He had been lying asleep under a hay-rick, and the moment it happened his parents and friends knew he had been carried off to the fairy palace in the great moat of Granard. They sent for a renowned fairy man, who promised to have him back in nine days. He told them to leave the best food and drink daily at a certain place on the moat. They did, and the food always disappeared. That was how they knew the young man was still living, coming out of the moat each night for what his people had left him. On the ninth day a great crowd assembled to see him brought back from Fairyland. The fairy doctor stood among them performing his incantations. He used fire and a powder he threw into the flames, and a dense grey smoke rose up. Then he took off his hat, held a key in his hand, and called out three times in a loud voice: come forth, come forth, come forth. A shrouded figure slowly rose in the midst of the smoke, and a voice answered: leave me in peace; I am happy with my fairy bride, and my parents need not weep for me, for I shall bring them good luck, and guard them from evil evermore.

13. Blood Sacrifice on St. Martin's Day in the Aran Islands

    near Aran Islands · townland · Galway

    In the Aran Islands, St. Martin's Day was observed with a ritual sacrifice of an animal, its blood sprinkled on thresholds and floors in honour of the saint, a custom said to originate from a miracle involving a sacrificed child restored to life.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    In the Arran Isles St. Martin’s Day is observed with particular solemnity, and it was held necessary, from ancient times, to spill blood on the ground in honour of the saint. For this purpose a cock was sacrificed; but if such could not be procured people have been known to cut their finger in order to draw blood, and let it fall upon the earth. The custom arose in this way:—St. Martin, having given away all his goods to the poor, was often in want of food, and one day he entered a widow’s house and begged for something to eat. The widow was poor, and having no food in the house, she sacrificed her young child, boiled it, and set it before the saint for supper. Having eaten, and taken his departure, the woman went over to the cradle to weep for her lost child; when lo! there he was, lying whole and well, in a beautiful sleep, as if no evil had ever happened to him; and to commemorate this miracle and from gratitude to the saint, a sacrifice of some living thing is made yearly in his honour. The blood is poured or sprinkled on the ground, and along the door-posts, and both within and without the threshold, and at the four corners of each room in the house.

    For this symbol of purification by blood the rich farmers sacrifice a sheep; while the poorer people kill a black cock or a white hen, and sprinkle the blood according to ancient usage. Afterwards the whole family dine upon the sacrificial victim.

    Project Gutenberg #61436, Chapter 87

    As the companion tells it

    Somewhere around here on the Aran Islands, St. Martin's Day was kept with particular solemnity. From ancient times it was held necessary to spill blood on the ground in honour of the saint. A cock was sacrificed for this purpose. But if no cock could be procured, people were known to cut their finger and let the blood fall upon the earth. The custom arose in this way. St. Martin, having given away all his goods to the poor, was often in want of food. One day he entered a widow's house and begged for something to eat. The widow was poor and had no food in the house. She sacrificed her young child, boiled it, and set it before the saint for supper. Having eaten and taken his departure, the woman went over to the cradle to weep for her lost child. And there he was, lying whole and well, in a beautiful sleep, as if no evil had ever happened to him. To commemorate this miracle and from gratitude to the saint, a sacrifice of some living thing is made yearly in his honour. The blood is poured or sprinkled on the ground, along the door-posts, both within and without the threshold, and at the four corners of each room. Rich farmers sacrifice a sheep. Poorer people kill a black cock or a white hen and sprinkle the blood according to ancient usage. Afterwards the whole family dines upon the sacrificial victim.

14. The Unfinished Round Tower of Clonmacnoise

    Clonmacnoise · townland · Offaly

    The mason building the Round Tower of Clonmacnoise was trapped atop it by monks who refused his price and removed the scaffolding. He began dismantling the tower stone by stone until the monks relented, but he never returned to finish the work.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    Then he said, “It is easier to pull down than to build a tower,” and he began to cast down stone by stone, so that he could descend in safety.

    On this the monks grew alarmed, and prayed him to desist and the price should be paid; so he came down at their request, but would never again lay hand to the work, so the tower remains unfinished to this day.

    Project Gutenberg #61436, Chapter 90

    As the companion tells it

    Near here, the unfinished round tower of Clonmacnoise stands. Monks refused the mason's price and removed the scaffolding, trapping him on top. He said,

15. The Wolf-Spell of Cathal, King of Cashel

    Cashel · townland · Tipperary

    Fergus, king of Ulster, worked an evil spell over a basket of apples sent to his enemy Cathal, king of Munster, at Cashel. The bewitched king was seized by an insatiable appetite that devoured all the food in Cashel and the country round, until a travelling poet's incantations cast out a huge wolf that had lived in the king's body for a year. Fergus himself then wasted away and died within the year.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    So as they watched, and just as the moon rose, a great cry was heard from the king’s room, and the poet, flinging open the door, bade the chiefs enter; and there on the floor lay a huge dead wolf, who for a whole year had taken up his abode in the king’s body; but was now happily cast forth by the strong incantations of the poet.

    After this the king fell into a deep sleep, and when he arose he was quite well, and strong again as ever, in all the pride of his youth and beauty. At this the people rejoiced much, for he was greatly loved, and the poet who had restored him was honoured above all men in the land; for the king himself took off the golden torque from his own neck, and placed it on that of the poet, and he set him at his right hand at the feast.

    Project Gutenberg #61436, Chapter 39

    As the companion tells it

    Somewhere around here, Cathal, king of Munster, was freed from a strange affliction. Fergus, king of Ulster, had worked an evil spell over a basket of apples sent to his enemy, and Cathal was seized by an appetite so insatiable it devoured all the food in Cashel and the country round. A travelling poet came and worked strong incantations over him. As the moon rose, a great cry came from the king's room, and when the chiefs entered, a huge dead wolf lay on the floor. For a whole year it had lived inside the king's body, and now it was cast out. Cathal fell into a deep sleep, and when he woke he was well and strong again, in all the pride of his youth and beauty. The people rejoiced, for he was greatly loved. The king took the golden torque from his own neck and placed it on the poet's, and set him at his right hand at the feast. Fergus himself wasted away and died within the year.

16. Death of the Two De Lacys at the Battle of Dundalk

    Dundalk · townland · Louth · 1318

    A hundred years after their grandfather's rebellion, two men of the De Lacy line, again named Walter and Hugh, were proclaimed traitors for supporting Edward Bruce's claim to the Irish crown. Both were found dead beside Bruce when the Scottish forces were defeated at Dundalk.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The proud and handsome race of Norman Irish, that claimed descent from these intermarriages, were the nobles, of whom it was said, “They were more Irish than the Irish themselves.” The disposition to become independent of England was constantly manifested in them. They publicly asserted their rights, renounced the English dress and language, and adopted Irish names. Thus Sir Ulick Burke, ancestor of Lord Clanricarde, became MacWilliam Oughter (or upper), and Sir Edmond Albanagh, progenitor of the Earl of Mayo, became MacWilliam Eighter (or lower). Richard, son of the Earl of Norfolk, and grandson of Eva, set up a claim to be independent King of Leinster, and was slain by the English. We have seen that Walter and Hugh De Lacy, grandsons of Roderick, were in open rebellion against King John. A hundred years later, two of the same race, named Walter and Hugh likewise, were proclaimed traitors for aiding the army of Robert Bruce, who claimed the crown of Ireland for his brother Edward, and the two De Lacys were found dead by the side of Edward Bruce at the great battle of Dundalk, where the Scotch forces were overthrown.

    Once, even the Geraldines and the Fitzmaurices took prisoner the Justiciary of Dublin, as the Lord-Lieutenant of that day was named. Meanwhile the Irish princes of the West retained their independence; sometimes at feud, sometimes in amity with the English of the Eastern coast. We read that “the English of Dublin invited Hugh, King of Connaught, to a conference, and began to deal treacherously with him; but William Mareschall, his friend, coming in with his forces, rescued him, in despite of the English, from the middle of the Court, and escorted him to Connaught.” Both races were equally averse to the domination of the English crown. The Geraldines and Butlers, the De Burghos and De Lacys, were as intractable as the O’Connors of Connaught, or the O’Neils of Tyrone; even more so. The Great O’Neil submitted to Elizabeth; but two hundred years later the Geraldines had still to add the name of another martyr for liberty to the roll of their illustrious ancestors.

    Project Gutenberg #61436, Chapter 122

    As the companion tells it

    Close to Dundalk, in 1318, two men of the De Lacy line met their end. A century before, their grandfathers, Walter and Hugh De Lacy, had been in open rebellion against King John. Now, two of the same race, named Walter and Hugh likewise, were proclaimed traitors. Their offence was aiding the army of Robert Bruce, who claimed the crown of Ireland for his brother Edward. At the great battle of Dundalk, the Scottish forces were overthrown, and the two De Lacys were found dead by the side of Edward Bruce himself. The De Lacys were part of what the old account calls the proud and handsome race of Norman Irish, of whom it was said, "They were more Irish than the Irish themselves." They had a constant disposition to become independent of England. They publicly asserted their rights, renounced the English dress and language, and adopted Irish names. Others did the same. Sir Ulick Burke became MacWilliam Oughter, and Sir Edmond Albanagh became MacWilliam Eighter. Richard, son of the Earl of Norfolk and grandson of Eva, set up a claim to be independent King of Leinster, and was slain by the English for it. The Geraldines and the Fitzmaurices once took prisoner the Justiciary of Dublin, as the Lord-Lieutenant was then named. The Irish princes of the West retained their independence, sometimes at feud, sometimes in amity with the English of the Eastern coast. The old record notes that the English of Dublin invited Hugh, King of Connaught, to a conference and began to deal treacherously with him, but William Mareschall, his friend, came in with his forces and rescued him from the middle of the Court, and escorted him to Connaught. Both races were equally averse to the domination of the English crown. The Geraldines and Butlers, the De Burghos and De Lacys, were as intractable as the O'Connors of Connaught or the O'Neils of Tyrone, even more so.

17. Grania Uaile's Abduction of the Heir of Howth

    Howth · townland · Dublin

    The pirate chieftainess Graina Uaile, who made the Hen's Castle on Lough Corrib her abode, abducted the young heir of Howth from Howth Castle during one of her piratical expeditions and carried him back to her lake fortress. The episode is remembered among the historic memories of the castle she occupied in the West.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The old castle has many historic memories; the celebrated _Graina Uaile_, the great chieftainess of the West, made it her abode for some time, and carried thither the young heir of Howth, whom she had abducted from Howth Castle, when on one of her piratical expeditions. Afterwards, during the Wars of Elizabeth, a distinguished lady of the sept of the O’Flaherties, Bevinda O’Flahertie, shut herself up there with her only daughter and heiress, and a following of twenty resolute men. But further to ensure her safety, she wrote to the Queen, requesting permission to arm the guard; Queen Elizabeth in return sent an autograph letter granting the request, but addressed to “her good friend, Captain Bevan O’Flahertie,” evidently thinking that the custodian of such a castle must certainly be a man.

    In the solemn solitude of this picturesque and stately _Caisleen-na-Cearca_, the great lake fortress of Lough Corrib, with its rampart of purple mountains and its water pathway fifty miles long, the young heiress grew up tall and beautiful, the pride of the west. And in due time she married Blake of Menlo Castle. And from this historic pair is descended the present baronet and owner of the property, Sir John Blake of Menlo.

    Project Gutenberg #61436, Chapter 108

    As the companion tells it

    Somewhere close to Howth, Grania Uaile, the great chieftainess of the West, once came on one of her piratical expeditions. She had made the Hen's Castle on Lough Corrib her abode, and from there she raided Howth Castle and abducted the young heir of Howth, carrying him back to her lake fortress in the west. That fortress, Caisleen-na-Cearca, stood on Lough Corrib, with purple mountains for a rampart and a water pathway fifty miles long. It held other stories too. During the Wars of Elizabeth, a distinguished woman of the O'Flaherty sept, Bevinda O'Flaherty, shut herself up in the castle with her only daughter and heiress and twenty resolute men. She wrote to Queen Elizabeth requesting permission to arm her guard. The Queen sent an autograph letter granting the request, but addressed it to "her good friend, Captain Bevan O'Flahertie," thinking the custodian of such a castle must surely be a man. The young heiress grew up tall and beautiful, the pride of the west, and married Blake of Menlo Castle. From that pair is descended Sir John Blake of Menlo.

18. Roderick O'Connor's Death and Burial at Cong

    Cong · townland · Mayo

    The last high king of Ireland, Roderick O'Connor, retired to the monastery of Cong after abdicating his throne, spending ten years in penance before dying there, his grave inscribed with his title as king of all Ireland.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    He died there, twenty-eight years after the Norman invasion, “after exemplary penance, victorious over the world and the devil;” and the chroniclers record his title upon his grave where he is laid—

    “Roderick O’Connor, King of all Ireland, both of the Irish and English.”

    Project Gutenberg #61436, Chapter 121

    As the companion tells it

    Somewhere around here, Roderick O'Connor, the last high king of Ireland, died after ten years of penance at the monastery of Cong. The chronicle says he died, "after exemplary penance, victorious over the world and the devil," twenty-eight years after the Norman invasion. His grave reads: "Roderick O'Connor, King of all Ireland, both of the Irish and English."

19. Satan's Temptation of St. Kevin at Glendalough

    Glendalough · townland · Wicklow

    After seven years of solitude at Glendalough, St. Kevin grew weary and was tempted by Satan disguised as an angel to leave the valley and see the world. St. Munna arrived in time to reveal the deception, and Kevin vowed never to leave the valley until his death.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    It is related of St. Kevin that after he had been seven years at Glendalough, a weariness of life came over him, and a longing to hear the voice of man once more. Then Satan came to him in the form of an angel, bright and beautiful, and persuaded him that he should quit the valley and travel abroad and see the world, while yet his youth was left to him. And St. Kevin was near yielding to the words of the tempter, when fortunately St. Munna came by that way, and he at once saw through the trick, and showed to St. Kevin that the advice was from the devil, and not from God. And St. Kevin promised St. Munna that he would never leave the valley till his death. However, God, not willing that the saint should eat his heart away in idleness, bade him build a monastery on the east of the lake, the place where the resurrection was to be; and he sent his angel to show him the exact spot.

    But St. Kevin, when he saw the place so wild and rude, could not help telling the friendly angel that it was very rugged and difficult to build on; and the stones were heavy and hard to be moved. Then the angel, to prevent any difficulty in the building, rendered the stones light and easy to move, and so the work of building went on to the glory of God; and St. Kevin rejoiced in the task set before him.

    Project Gutenberg #61436, Chapter 89

    As the companion tells it

    Somewhere close to Glendalough, Saint Kevin lived in solitude for seven years. Then a weariness of life came over him, and a longing to hear the voice of man once more. Satan came to him in the form of an angel, bright and beautiful, and persuaded him to quit the valley and travel abroad and see the world, while yet his youth was left to him. Saint Kevin was near yielding to the words of the tempter, when Saint Munna came by that way. He saw through the trick at once, and showed Saint Kevin that the advice was from the devil and not from God. Saint Kevin promised Saint Munna he would never leave the valley till his death. Then God, not willing that the saint should eat his heart away in idleness, bade him build a monastery on the east of the lake, the place where the resurrection was to be, and sent his angel to show the exact spot. When Saint Kevin saw the place so wild and rude, he told the friendly angel it was very rugged and difficult to build on, and the stones were heavy and hard to be moved. The angel rendered the stones light and easy to move, and the work of building went on to the glory of God, and Saint Kevin rejoiced in the task set before him.

20. The Burning of Ferns Castle and Deposition of Dermot

    Ferns · townland · Wexford

    When the kings of Ireland rose against Dermot, King of Leinster, for his abduction of Dervorgil, his castle of Ferns was burned, his kingdom seized, and he was solemnly deposed and banished beyond the seas by the confederate kings.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    He leagues with the Danes of Dublin, the abhorred of his countrymen, but the only allies he can find in his great need. A battle is fought in which Dermot is defeated, his castle of Ferns is burned, his kingdom is taken from him, and he himself is solemnly deposed by the confederate kings, and banished beyond the seas. Roderick, King of all Ireland, is the inexorable and supreme judge. He restores the guilty wife to her husband; but the husband disdains to receive her, and she retires to a convent, where she expiates her crime and the ruin of her country by forty years of penance. The only records of her afterwards are of her good deeds. She built a nunnery at Clonmacnoise; she gave a chalice of gold to the altar of Mary, and cloth for nine altars of the Church; and then Dervorgil, the Helen of our Iliad, is heard of no more.

    Dermot, her lover, went to England, seeking aid to recover his kingdom of Leinster. In a year he returns with a band of Welsh mercenaries, and marches to Dublin; but is again defeated by the confederate kings, and obliged to pay a hundred ounces of gold to O’Rourke of Breffny, “for the wrong he had done him respecting his wife,” and to give up as hostage to King Roderick his only son. But while parleying with the Irish kings, Dermot was secretly soliciting English aid, and not unsuccessfully.

    Project Gutenberg #61436, Chapter 121

    As the companion tells it

    Somewhere close to Ferns, Dermot, King of Leinster, had a castle that was burned to the ground when the kings of Ireland rose against him. He had taken Dervorgil from her husband, and for that the confederate kings of Ireland turned on him. Roderick, King of all Ireland, was the supreme judge. Dermot was defeated in battle, his kingdom was taken from him, and he was solemnly deposed and banished beyond the seas. Roderick restored the guilty wife to her husband, but the husband disdained to receive her. She retired to a convent, where she expiated her crime and the ruin of her country by 40 years of penance. The only records of her afterwards are of her good deeds. She built a nunnery at Clonmacnoise. She gave a chalice of gold to the altar of Mary, and cloth for 9 altars of the Church. And then Dervorgil, the Helen of our Iliad, is heard of no more. Dermot went to England, seeking aid to recover his kingdom of Leinster. In a year he returned with a band of Welsh mercenaries and marched to Dublin, but was again defeated by the confederate kings. He was obliged to pay 100 ounces of gold to O'Rourke of Breffny, for the wrong he had done him respecting his wife, and to give up his only son as hostage to King Roderick. But while parleying with the Irish kings, Dermot was secretly soliciting English aid, and not unsuccessfully.

21. The Danish Bishop Exposed After Eight Hundred Years

    Dublin · townland · Dublin

    Christ Church in Dublin was first erected by a Danish bishop whose body, dressed in pallium and mitre, was exposed to view only a few years before the book's writing, after a sleep of eight hundred years in the cathedral.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    In the good old times the Lord Mayor treated the Lord-Lieutenant to a new play every Christmas, when the Corporation acted Mysteries upon the stage in Hoggin Green, where the College now stands. The Mysteries were on various subjects. In one, the tailors had orders to find Pilate and his wife clothed accordingly; the butchers were to supply the tormentors; the mariners and vintners represented Noah. At that period the Lord-Lieutenants held their court at Kilmainham, or Thomas Court, for Dublin Castle was not made a viceregal residence until the reign of Elizabeth. The parliaments, too, were ambulatory. Sometimes they met in the great aisle of Christ Church, that venerable edifice whose echoes have been destined to give back such conflicting sounds. What changes in its ritual and its worshippers! What scenes have passed before its high altar since first erected by the Danish bishop, whose body, in pallium and mitre, lay exposed to view but a few years since, after a sleep of eight hundred years. Irish kings and Norman conquerors have trod the aisles. There Roderick was inaugurated, the last king of Ireland; there Strongbow sleeps, first of the Norman conquerors, and, until the middle of the last century, all payments were made at his tomb, as if in him alone, living or dead, the citizens had their strength; there Lambert Simnel was crowned with a crown taken from the head of the Virgin Mary; there Cromwell worshipped before he went forth to devastate; there the last Stuart knelt in prayer before he threw the last stake at the Boyne for an empire; and there William of Nassau knelt in gratitude for the victory, with the crown upon his head, forgotten by James in his ignominious flight.

    Project Gutenberg #61436, Chapter 122

    As the companion tells it

    Somewhere around here stands Christ Church, a venerable edifice first erected by a Danish bishop. His body, dressed in pallium and mitre, lay exposed to view only a few years ago, after a sleep of eight hundred years. What scenes have passed before its high altar. Irish kings and Norman conquerors have trod its aisles. There Roderick was inaugurated, the last king of Ireland. There Strongbow sleeps, first of the Norman conquerors, and until the middle of the last century, all payments were made at his tomb, as if in him alone, living or dead, the citizens had their strength. There Lambert Simnel was crowned with a crown taken from the head of the Virgin Mary. There Cromwell worshipped before he went forth to devastate. There the last Stuart knelt in prayer before he threw the last stake at the Boyne for an empire. And there William of Nassau knelt in gratitude for the victory, with the crown upon his head, forgotten by James in his ignominious flight. The echoes of Christ Church have been destined to give back such conflicting sounds. What changes in its ritual and its worshippers. At one period parliaments met in the great aisle, for they were ambulatory then. The Lord-Lieutenants held their court at Kilmainham or Thomas Court, for Dublin Castle was not made a viceregal residence until the reign of Elizabeth.

22. The Necromancer Sisters Who Stole Lough Foyle

    near Lough Foyle · townland · Derry

    Lough Foyle, 'the borrowed lake,' is said to have been loaned by the younger of two necromancer sisters dwelling beyond the Shannon, who rolled her silver lake up in a sheet and sent it to her elder sister. The cunning elder sister refused to return it until the Day of Judgment, and the bare hollow it was taken from can still be seen in Connaught.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    Lough Foyle means the borrowed lake, for in old times there were two weird sisters dwelling beyond the Shannon, who were skilled in necromancy. And the elder sister said to the younger—

    “Give me the loan of your silver lake, for I have none; and I promise to restore it to you next Monday.”

    Project Gutenberg #61436, Chapter 108

    As the companion tells it

    Somewhere close to Lough Foyle, the borrowed lake. Two weird sisters beyond the Shannon were skilled in necromancy. The elder said, "Give me the loan of your silver lake, for I have none; and I promise to restore it to you next Monday." She kept it until the Day of Judgment. The hollow can still be seen in Connaught.

23. The Sacred Fire of Tara

    Tara · townland · Meath

    The great sacred fire of Tara was only lit every three years with elaborate ceremony, using a brazen lens to concentrate the sun's rays onto dried wood. From this single fire all the sacred fires in Ireland's holy places were kindled, echoing Druidic and Persian fire-worship traditions.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The sacred fire of Tara (_Tamhair-na-Righ_, Tara of the Kings) was only lit every three years, and then with great ceremony. The sun’s rays were concentrated by means of a brazen lens, on some pieces of dried wood, and from this alone were all the sacred fires in Ireland kindled in the holy places.

    At the present time, if a peasant has to light a fire in the house on May morning, which does not often happen, as the custom is to keep the fire burning all night, a lighted sod taken from the priest’s house is esteemed of great virtue and sacredness, just as in old time a lighted brand from the altar of Baal was used to light the domestic fire.

    Project Gutenberg #61436, Chapter 51

    As the companion tells it

    Somewhere close to Tara, there was a sacred fire that was only lit every 3 years, and then with great ceremony. The sun's rays were concentrated by means of a brazen lens on some pieces of dried wood, and from this alone were all the sacred fires in Ireland kindled in the holy places. In later times, if a peasant had to light a fire in the house on May morning, a lighted sod taken from the priest's house was esteemed of great virtue and sacredness, just as in old time a lighted brand from the altar of Baal was used to light the domestic fire.

24. The Soldier Drowned for Defacing St. Kieran's Statue

    Clonmacnoise · townland · Offaly

    A soldier from Athlone shot off the hand of a statue of St. Kieran above the entrance at Clonmacnoise during a pattern. On his way home he fell from his boat and drowned in the very spot where the stolen bells had sunk a century earlier.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    At a pattern held there one time, a soldier from Athlone shot off the hand of a figure of St. Kieran, which was over the grand entrance, but returning home he fell from the boat, and was drowned in the very spot where the bells went down a hundred years before.

    * * * * *

    Project Gutenberg #61436, Chapter 90

    As the companion tells it

    Somewhere around here at Clonmacnoise, a pattern was held one time. A soldier from Athlone shot off the hand of a figure of St. Kieran above the grand entrance. Returning home, he fell from the boat and was drowned in the very spot where the bells went down a hundred years before.

25. Treachery at Lis-na-Keeran, the Fort by the Killeries

    Killary Harbour · townland · Galway

    At the fort of Lis-na-Keeran near the Killeries in Connemara, a treacherous chief invited Fionn Ma-Coul and his Fenian knights to a banquet where the guests were fixed to their benches by magic, to be slain. Oscar fought and beheaded an approaching warrior and sprinkled his blood on the knights to free them; one man left the skin of his thighs on the bench.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    So Oscar of the Lion heart rushed forth to the encounter. And he flung his spear at the mighty horseman, and they fought desperately till the setting of the sun. Then at last Oscar triumphed; victory was his; and he cut off the head of his adversary, and carried it on his spear all bleeding to the fort, where he let the blood drop down upon the Fenian knights that were transfixed by magic. On this they at once sprang up free and scatheless, all except one, for on him unhappily no blood had fallen, and so he remained fixed to the bench. His companions tried to drag him up by main force, but as they did so the skin of his thighs was left on the bench, and he was like to die.

    Then they killed a sheep, and wrapped the fleece round him warm from the animal to heal him. So he was cured, but ever after, strange to relate, seven stone of wool were annually shorn from his body as long as he lived.

    Project Gutenberg #61436, Chapter 31

    As the companion tells it

    Somewhere close to Killary Harbour stands Lis-na-Keeran, the fort by the Killeries. A treacherous chief invited Fionn MacCumhaill and his Fenian knights to a banquet here, and by magic the guests were fixed to their benches, helpless, to be slain. Oscar of the lion heart rushed out to fight a mighty horseman, and they battled desperately till sunset. Oscar won, cut off the head, and carried it bleeding on his spear back to the fort, letting the blood drip onto the transfixed knights. They sprang up free, all but one man on whom no blood had fallen. His companions tried to drag him from the bench by main force, and the skin of his thighs was left behind on the wood. They killed a sheep and wrapped the warm fleece round him, and he was cured. But ever after, seven stone of wool were shorn from his body every year as long as he lived.

26. Shaun-Mor's Night Journey with the Cave Fairies

    Inishshark · townland · Galway

    On the island of Innis-Sark, an old man named Shaun-Mor boasted of travelling with the little fairy men and gaining secret powers from them. Angered by his pride, the fairies played a malicious trick, sweeping him up through eagle, moon-dweller, gander and whale until he was found half-dead in his own field.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The islanders believe firmly in the existence of fairies who live in the caves by the sea—little men about the height of a sod of turf, who come out of the fissures of the rocks and are bright and merry, wearing green jackets and red caps, and ready enough to help any one they like, though often very malicious if offended or insulted.

    There was an old man on the island called Shaun-Mor, who said that he had often travelled at night with the little men and carried their sacks for them; and in return they gave him strange fairy gifts and taught him the secret of power, so that he could always triumph over his enemies; and even as to the fairies, he was as wise as any of them, and could fight half a dozen of them together if he were so minded, and pitch them into the sea or strangle them with seaweed. So the fairies were angered at his pride and presumption, and determined to do him a malicious turn, just to amuse themselves when they were up for fun. So one night when he was returning home, he suddenly saw a great river between him and his house.

    Project Gutenberg #61436, Chapter 36

    As the companion tells it

    Somewhere close to Inishshark, the islanders believed in fairies who lived in the sea caves. They were little men, about the height of a sod of turf, who came out of the rock fissures wearing green jackets and red caps. Bright and merry, ready to help anyone they liked, but malicious if offended. An old man on the island called Shaun-Mor said he had often travelled at night with the little men and carried their sacks. In return they gave him strange fairy gifts and taught him the secret of power, so he could always triumph over his enemies. He claimed he was as wise as any of the fairies, and could fight half a dozen together, pitch them into the sea or strangle them with seaweed. The fairies were angered at his pride. One night, returning home, he suddenly saw a great river between him and his house. They swept him up through eagle, moon-dweller, gander and whale, until he was found half-dead in his own field.

27. The Drowned Bells of Clonmacnoise

    Clonmacnoise · townland · Offaly

    Jealous people from Athlone stole the first bells ever used in Ireland, which hung at Clonmacnoise, carrying them off by boat. Before they escaped sight of the church the boat sank and the bells were never recovered, despite the river being dragged from Athlone to Shannon Bridge.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The first bells ever used in all Ireland were hung at Clonmacnoise, but the people of Athlone, being jealous, came at night to steal the bells, and succeeded in carrying them away in a boat. However, before they got out of sight of the church, the boat went down, and the bells were never recovered, though the river was dragged from Athlone to Shannon Bridge.

    At the seven churches of Clonmacnoise is to be seen the great cross of St. Kieran, beautifully carved of a stone not common to the country, called the Grecian stone, and if a woman can clasp the cross round with her arms she will never die in childbirth.

    Project Gutenberg #61436, Chapter 90

    As the companion tells it

    Somewhere around here at Clonmacnoise hung the first bells ever used in all Ireland. The people of Athlone grew jealous. They came at night and stole the bells, carrying them away in a boat. But before they got out of sight of the church, the boat went down. The bells were never recovered, though the river was dragged from Athlone to Shannon Bridge. At the seven churches of Clonmacnoise is the great cross of St. Kieran, beautifully carved of a stone not common to the country, called the Grecian stone. If a woman can clasp the cross round with her arms, she will never die in childbirth.

28. The Last High King's Penance and Grave at Cong

    Cong · townland · Mayo · 1198

    Wearied and heartbroken after eighteen years of resistance to the Normans, with all his sons dead or turned traitor, Roderick O'Connor laid down the crown and retired to the monastery of Cong, where he passed ten years as a monk in penance and seclusion. He died there twenty-eight years after the Norman invasion and lies buried under the title of King of all Ireland.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The male line of his house was now extinct; the independence of his country was threatened; Norman power was growing strong in the land, and his continued efforts for eighteen years to arouse the Irish princes to a sense of their danger was unavailing. Wearied, disgusted, heartbroken, it may be, he voluntarily laid down the sceptre and the crown, and retired to the monastery of Cong, where he became a monk, and thus, in penance and seclusion, passed ten years—the weary ending of a fated life.

    He died there, twenty-eight years after the Norman invasion, “after exemplary penance, victorious over the world and the devil;” and the chroniclers record his title upon his grave where he is laid—

    Project Gutenberg #61436, Chapter 121

    As the companion tells it

    Somewhere around here is the grave of Roderick O'Connor, last High King of Ireland. His sons all dead or turned traitor, the male line of his house extinct, Norman power growing strong, and 18 years of trying to rouse the Irish princes unavailing. Wearied, disgusted, heartbroken, he laid down the sceptre and the crown and retired to the monastery of Cong. He became a monk, and in penance and seclusion passed 10 years, the weary ending of a fated life. He died there in 1198, 28 years after the Norman invasion,

29. The Sunken Fairy City Beneath Lough Neagh

    near Lough Neagh · townland · Antrim

    A centuries-old tradition holds that a buried town lies beneath Lough Neagh, the ruined palaces of the fairy race, and Giraldus Cambrensis recorded that tower-tops were visible under the lake in his time. Boatmen coming home late at night report sweet music, laughter and glimmering lights rising from beneath the waves where the fairies hold festivals under the full moon.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    Giraldus Cambrensis states, that in his time the tops of towers, “built after the fashion of the country,” were distinctly visible in calm, clear weather, under the surface of the lake; and still the fairies haunt the ruins of their former splendour, and hold festivals beneath the waters when the full moon is shining; for the boatmen, coming home late at night, have often heard sweet music rising up from beneath the waves and the sound of laughter, and seen glimmering lights far down under the water, where the ancient fairy palaces are supposed to be.

    Project Gutenberg #61436, Chapter 104

    As the companion tells it

    Somewhere around here, beneath Lough Neagh, a buried fairy city lies in ruin. Giraldus Cambrensis wrote that in his time the tops of towers, "built after the fashion of the country," were visible in calm, clear weather under the lake. The fairies still haunt the ruins of their former splendour and hold festivals beneath the waters when the full moon is shining. Boatmen coming home late at night have heard sweet music rising from beneath the waves, the sound of laughter, and seen glimmering lights far down, where the ancient fairy palaces are supposed to be.

30. The Vanishing Holy Well of Scattery Island

    Scattery Island · townland · Clare

    A sacred well on Scattery Island with miraculous healing powers had long been lost beneath shifting sand until a lame young man sank into it and emerged cured. Crowds rushed to the well for healing, but it vanished again beneath sand and sea and has never been found since.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    Now there was great rejoicing in the country when the news spread; and all the people from far and near who had pains and ailments rushed off to the well and drank of the waters and poured libations of it over their persons, wherever the pain or the disease lay, and in a short time wonderful cures were effected. So next day still greater crowds arrived to try their good luck. But when they came to the place, not a vestige of the well could be found. The sand and the sea had covered all, and from that day to this the holy well of St. Seenan has never been seen by mortal eyes.

    Project Gutenberg #61436, Chapter 101

    As the companion tells it

    Somewhere close to Scattery Island, a holy well of Saint Seenan lay lost beneath shifting sand. Then a lame young man sank into it and rose up cured. Word spread, people came from far and near with their pains and ailments. They drank the waters and poured them over their bodies wherever the pain or disease lay, and wonderful cures were effected. Next day greater crowds arrived to try their luck. But when they came to the place, not a vestige of the well could be found. The sand and the sea had covered all, and from that day to this the holy well of Saint Seenan has never been seen by mortal eyes.

31. Malachy's Siege and Burning of Dublin

    Dublin · townland · Dublin

    King Malachy of Meath besieged Dublin for three days and nights, burned the Danish fortress, and carried off the Danish regalia including the famed Collar of Gold, commemorated later in song.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    Sometimes the Irish kings hired them as mercenaries to assist in the civil wars which raged perennially amongst them. Sometimes there were intermarriages between the warring foes—the daughter of Brian Boro’ wedded Sitric, King of the Danes of Dublin. Occasionally the Irish kings got possession of Dublin, and ravaged and pillaged in return. Once the Danes were driven forth completely from the city, and forced to take refuge upon “Ireland’s Eye,” the lone sea rock, since made memorable by a tragic history. Malachy, King of Meath, besieged Dublin for three days and three nights, burned the fortress, and carried off the Danish regalia; hence the allusion in Moore’s song to “The Collar of Gold which he won from the proud invader.” But the most terrible defeat the Danes ever sustained was at Clontarf, when ten thousand men in coats of mail were opposed to King Brian; but “the ten thousand in armour were cut in pieces, and three thousand warriors slain besides.” Even the Irish children fought against the invader. The grandchild of King Brian, a youth of fifteen, was found dead with his hand fast bound in the hair of a Dane’s head, whom the child had dragged to the sea.[17]

    [17] Hogan, the great historical sculptor of Ireland, has illustrated this era of Irish history by a fine group, heroic and poetical in idea, as well as beautiful in execution, like every work that proceeded from the gifted mind of this distinguished artist.

    Project Gutenberg #61436, Chapter 121

    As the companion tells it

    Somewhere around here, Malachy, King of Meath, besieged Dublin for three days and three nights. He burned the Danish fortress and carried off the Danish regalia, including the famed Collar of Gold. That trophy lives on in Moore's song, with its line about "The Collar of Gold which he won from the proud invader." The Danes and the Irish kings had a long, tangled relationship. Sometimes the kings hired Danes as mercenaries in their civil wars, sometimes there were marriages between the two sides, and sometimes the Irish struck back. Once the Danes were driven completely from the city and forced to take refuge on Ireland's Eye, the lone sea rock. But Malachy's siege was one of the sharpest blows, a king of Meath breaking into the Danish stronghold and stripping it of its most prized symbols of power.

32. Sacrifices to the Idol Father Molosh on Achill

    near Achill Island · townland · Mayo

    On one of the Achill islands stands an old wooden idol called Father Molosh, thought to be a corruption of Moloch. In former times offerings and sacrifices were made to it, and it was revered as guardian or god of the sacred fire despite being only a rude semblance of a human head.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    There is an old wooden idol on one of the Achil islands called Father Molosh—probably a corruption of Moloch. In former times offerings and sacrifices were made to it, and it was esteemed as the guardian or god of the sacred fire, and held in great reverence, though but a rude semblance of a human head. Many miracles also were performed by the tooth of St. Patrick, which fell from the saint’s mouth one day when he was teaching the alphabet to the new converts. And a shrine was afterwards made for the tooth that was held in the greatest honour by the kings, chiefs, and people of Ireland.

    The stupendous barbaric monuments of the islands, according to Irish antiquarians, offer the best exposition of early military architecture at present known, and are only equalled by some of those in Greece. There are also many sacred wells, and the whole region is haunted by strange, wild superstitions of fairies and demons and witches; legends filled with a weird and mystic poetry that thrill the soul like a strain of music from spirit voices coming to us from the far-off elder world. The following pathetic tale is a good specimen of these ancient island legends:—

    Project Gutenberg #61436, Chapter 18

    As the companion tells it

    Somewhere close to Achill Island, on one of the islands here, there stands an old wooden idol known as Father Molosh. The name is probably a corruption of Moloch. In former times offerings and sacrifices were made to it, and it was esteemed as the guardian or god of the sacred fire. It was held in great reverence, though it was but a rude semblance of a human head. Many miracles were performed by the tooth of St. Patrick, which fell from the saint's mouth one day when he was teaching the alphabet to new converts. A shrine was afterwards made for the tooth, held in the greatest honour by the kings, chiefs, and people of Ireland. The stupendous barbaric monuments of the islands, according to Irish antiquarians, offer the best exposition of early military architecture at present known, and are only equalled by some of those in Greece. There are many sacred wells, and the whole region is haunted by strange, wild superstitions of fairies and demons and witches. Legends filled with a weird and mystic poetry that thrill the soul like a strain of music from spirit voices coming from the far-off elder world.

33. The Scripture Reader Who Defied the Inishmurray Stones

    Inishmurray · townland · Sligo

    A Scripture reader who removed one of the cursing stones from Innis-Murry to prove the superstition false was forced to restore it and leave the island, as his life would otherwise have been in danger.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    A Scripture reader, having boldly taken away one of these stones to show the folly of the superstition, was obliged to restore it and to quit the island, or his life would not have been safe.

    There is another stone on the island where alone can fires be lighted, should all the domestic fires become extinct, and the spark must be struck from the stone itself.

    Project Gutenberg #61436, Chapter 93

    As the companion tells it

    Somewhere around here on Inishmurray, a Scripture reader once took away one of the cursing stones to prove the superstition was folly. He was forced to restore it and leave the island, or his life would not have been safe. There is another stone on the island where alone fires may be lighted, should all the domestic fires die out, and the spark must be struck from the stone itself.

34. The Destruction of the Pagan Idol Father Molosh

    Inishmurray · townland · Sligo

    On Innis-Murry a rude stone image called Father Molosh, believed to be an ancient pagan idol possibly representing Moloch, was venerated by the islanders until the local priest had it destroyed.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    A traveller, who visited the island about fifty years ago, describes the manners and mode of living as most primitive; but the women have the reputation of being exceedingly virtuous, and the households are happy and well conducted. At that time a rude stone image was venerated by the people, called “Father Molosh,” but supposed to be an ancient pagan idol, probably Moloch. The priest, however, has since had it destroyed.

    MYSTERIES OF FAIRY POWER.

    Project Gutenberg #61436, Chapter 93

    As the companion tells it

    Somewhere close to Inishmurray, a traveller visited the island about fifty years ago. He found the manners and way of living most primitive, but noted the women had a reputation for being exceedingly virtuous, and the households were happy and well conducted. At that time the people venerated a rude stone image they called Father Molosh, thought to be an ancient pagan idol, probably Moloch. The priest has since had it destroyed.

35. The Miraculous Healing Crystal of Curraghmore

    Curraghmore · townland · Waterford

    An ancient rock-crystal globe kept at Curraghmore, seat of the Marquis of Waterford, was believed to have been brought from the Holy Land by one of the Le Poers as a gift from Godfrey de Bouillon. It was constantly borrowed by people from all over Ireland to cure cattle of murrain, the ball being placed in a running stream through which the cattle were driven back and forth.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The charms by crystals are of great antiquity in Ireland—a mode of divination, no doubt, brought from the East by the early wandering tribes. Many of these stones have been found throughout the country, and are held in great veneration. They are generally globular, and appear to have been originally set in royal sceptres or sacred shrines. A very ancient crystal globe of this kind, with miraculous curative powers, is still to be seen at Currahmore, the seat of the Marquis of Waterford, and it is believed to have been brought from the Holy Land by one of the Le Poers, who had it as a gift from Godfrey de Bouillon. The ball is of rock crystal, a little larger than an orange, and is circled round the middle by a silver band. It is still constantly borrowed by the people to effect cures upon cattle suffering from murrain or other distempers. This is done by placing the ball in a running stream, through which the cattle are driven backwards and forwards many times.

    The peasants affirm that the charm never fails in success, and the belief in its miraculous powers is so widespread that people from the most distant parts of Ireland send to Currahmore to borrow it. Even to this day the faith in its magic power continues unabated, and requests for the loan come from every quarter. The Marquis of Waterford leaves it in the care of his steward, and it is freely lent to all comers; but to the credit of the people it may be noted, that the magic crystal is always brought back to Currahmore with the most scrupulous care.[9]

    Project Gutenberg #61436, Chapter 80

    As the companion tells it

    Somewhere around here at Curraghmore, the old seat of the Marquis of Waterford, there is a rock-crystal globe a little larger than an orange, circled round the middle by a silver band. Crystal charms like this one are of great antiquity in Ireland, likely brought from the East by early wandering tribes. Such stones are generally globular and appear to have been originally set in royal sceptres or sacred shrines. This particular globe is believed to have been brought from the Holy Land by one of the Le Poers, who had it as a gift from Godfrey de Bouillon. It is still constantly borrowed by people to cure cattle suffering from murrain and other distempers. The method is to place the ball in a running stream and drive the cattle backwards and forwards through it many times. The peasants affirm that the charm never fails. The belief is so widespread that people from the most distant parts of Ireland send to Curraghmore to request its loan. The Marquis leaves the crystal in the care of his steward, and it is freely lent to all comers. To the credit of the people, the crystal is always brought back with the most scrupulous care.

36. The Monastery King John Destroyed on Saints Island

    Saints Island · townland · Longford

    The ruins of a monastery destroyed by King John can still be seen at Saints' Island in the Shannon. As the broken-hearted and beggared monks were leaving, one knelt and prayed for forgiveness of his enemies, and a well of pure water sprang up where he knelt, believed ever since to cure all diseases in those who drink free of malice or desire for revenge.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    At Saints’ Island, in the Shannon, the ruins of a monastery, which was destroyed by King John, may still be seen. When the monks, broken-hearted and beggared, were leaving their beautiful home, one of them kneeled down and prayed to God for forgiveness of his enemies. Immediately a well of pure water sprang up where the monk had knelt; and the water even to this day is held by the people to have the power to cure all diseases, if the soul of the patient, as he drinks of the well, is free from all malice and the desire of revenge upon those who may have injured him.

    Project Gutenberg #61436, Chapter 90

    As the companion tells it

    Close to Saints Island, the ruins of a monastery destroyed by King John can still be seen. When the monks were leaving their beautiful home, broken-hearted and beggared, one of them knelt down and prayed to God for forgiveness of his enemies. A well of pure water sprang up where the monk had knelt. To this day, people believe the water cures all diseases, if the soul of the one who drinks is free from all malice and the desire of revenge upon those who may have injured him.

37. Chieftains Buried Beneath the Giant's Ring

    Giant's Ring · townland · Down

    Within the ancient raths, chiefs were often interred within the mounds or beneath cromlechs that still exist in their interiors, as at the Giant's Ring near Belfast. The great earthwork encloses a cromlech marking these ancient burials.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    These forts are almost invariably to be found in the fattest pastures; so that if any of my friends were in the present day to ask me where they could best invest in land, I would fearlessly answer, “Wherever you find most ancient raths remaining;” and I know that many of our cattle prizes have been carried off by sheep and oxen fed upon the grass lands cleared and fertilized by the early Celts more than a thousand years ago, and a sod of which has not been turned for centuries. They were not originally the gentle slopes that now diversify the surface, but consisted in steep ramparts or earthworks, with an external ditch, on which a stout paling was erected against man or beast, a form of structure still seen in the kraal of the New Zealander. The Irish rath-maker was an artificer of skill, and held in high esteem, and occupied a dignified position at the great feasts of Tara—second only to the ollamh and the physician. That the soil of which they were constructed had been not only originally rich, but had been subjected to man’s industry, is proved by the fact that it is now frequently turned out upon the neighbouring sward as one of the best of manures. Within these raths, some of which had double, and even treble entrenchments, were erected the dwellings of the people and their chiefs, the latter of whom were often interred within the mounds, or beneath the cromlechs that still exist in their interior, as, for example, in the “Giant’s Ring,” near Belfast. In some instances they also contained in their sides and centres stone caves, that were probably used as store-houses, granaries, or places of security.

    Project Gutenberg #61436, Chapter 122

    As the companion tells it

    Somewhere around here lies the Giant's Ring, a great earthwork near Belfast where chiefs were buried beneath a cromlech that still stands within its walls. These ancient raths are almost always found in the richest pastures. The land was cleared and fertilized by the early Celts more than a thousand years ago, and not a sod has been turned for centuries. Cattle prizes have been carried off by sheep and oxen fed upon those same grass lands. The raths were not originally the gentle slopes you see now diversifying the surface. They consisted of steep ramparts or earthworks with an external ditch, and on top a stout paling was erected against man or beast. The Irish rath-maker was an artificer of skill, held in high esteem, occupying a dignified position at the great feasts of Tara, second only to the ollamh and the physician. The soil of which the raths were constructed had been not only originally rich but subjected to man's industry. It is now frequently turned out upon the neighbouring sward as one of the best of manures. Some of these raths had double and even treble entrenchments. Within them were erected the dwellings of the people and their chiefs, the latter of whom were often interred within the mounds or beneath the cromlechs that still exist in their interior, as at the Giant's Ring. In some instances they also contained stone caves in their sides and centres, probably used as store-houses, granaries, or places of security.

38. Finvarra's Bargain: Fairy Wine at Castle Hacket

    Castlehacket · townland · Galway

    Finvarra, king of the fairies of the west, was said to keep friendly relations with the Kirwan family of Castle Hacket in Galway. The Kirwans left out kegs of the best Spanish wine for him at night, and in return the wine vaults at Castle Hacket were said never to run empty.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    Finvarra, the king of the fairies of the west, keeps up the most friendly relations with most of the best families of Galway, especially with the Kirwans of Castle Hacket, for Finvarra is a gentleman, every inch of him, and the Kirwans always leave out kegs of wine for him at night of the best Spanish wine. And in return, it is said, the wine vaults at Castle Hacket are never empty, though the wine flows freely for all comers.

    * * * * *

    Project Gutenberg #61436, Chapter 79

    As the companion tells it

    Somewhere close to Castle Hacket, Finvarra, king of the fairies of the west, kept friendly relations with the Kirwan family. Finvarra was a gentleman, every inch of him, and the Kirwans always left out kegs of the best Spanish wine for him at night. In return, it was said, the wine vaults at Castle Hacket were never empty, though the wine flowed freely for all comers.

39. The Bewitched Boy

    Inishshark · townland · Galway

    A schoolteacher's son on the island becomes unnaturally ravenous, and his mother suspects witchcraft. A priest is called to pour holy water over the boy and pray, breaking the spell and restoring him to his right mind.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    “Come in, come in, for the love of God, and spit on the face of my son!”

    “Why should I spit on your son, O woman?” he answered; and he fled away, for he thought she was mad.

    Project Gutenberg #61436, Chapter 23

    As the companion tells it

    Somewhere close to Inishshark, a schoolteacher's son fell under a spell and grew unnaturally ravenous. His mother cried, "Come in, come in, for the love of God, and spit on the face of my son!" The man fled, thinking her mad. A priest was called, poured holy water over the boy, and prayed. The spell broke and his mind returned.

40. King James's Sword-Washing Well on the Boyne

    near River Boyne · townland · Kildare · 1690

    A well near the River Boyne was said to have gained curative power after King James washed his sword there following the battle. The water was believed thereafter to cure the king's evil.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    There is a well near the Boyne where King James washed his sword after the battle, and ever since the water has power to cure the king’s evil.

    * * * * *

    Project Gutenberg #61436, Chapter 79

    As the companion tells it

    Somewhere close to River Boyne, there is a well where King James washed his sword after the battle in 1690. Ever since that day, people have believed the water there has the power to cure the king's evil.

41. The Stone of the Prophetess on the Plain of Moytura

    near Moytirra · townland · Sligo

    At the battle of Moytura, the poetess Ethna stood on a high stone and chanted prophecies of victory to inspire the warriors of the Tuatha-de-Dananns. The stone she stood upon is said to survive on the plain of the battle, still known locally as the Stone of the Prophetess.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The poet-power was also believed to confer the gift of prophecy; and no great expedition was undertaken by the tribe without the advice and sanction of the bard, and especially of the poet-priestess of the tribe. Thus Ethna the poetess stood on a high stone at the battle of Moytura, and gave inspiration by her chants to the warriors of the Tuatha-de-Dananns, and stimulated their courage by her prophecies of victory; and the stone she stood on is in existence to this day on the plain of the battle, and is still called by the people “the Stone of the Prophetess.”

    Project Gutenberg #61436, Chapter 54

    As the companion tells it

    Close to Moytirra, there is a stone known as the Stone of the Prophetess. At the battle of Moytura, the poetess Ethna stood on a high stone and chanted to the warriors of the Tuatha-de-Dananns. Her words gave them inspiration and her prophecies of victory stirred their courage. The poet-power was believed to carry the gift of prophecy, and no great expedition was undertaken without the bard's sanction. The stone Ethna stood on is still there on the plain of the battle, and the people still call it "the Stone of the Prophetess."

42. The Leprehaun's Gold at the Fort of Lipenshaw

    Castlerea · townland · Roscommon

    A poor turf-boy near Castlerea captures a Leprehaun and forces him to reveal hidden treasure at the old fort of Lipenshaw. He fills his cart with gold and silver before the fairy door slams shut, and grows rich and respected, his descendants prospering ever after.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    The Leprehauns are merry, industrious, tricksy little sprites, who do all the shoemaker’s work and the tailor’s and the cobbler’s for the fairy gentry, and are often seen at sunset under the hedge singing and stitching. They know all the secrets of hidden treasure, and if they take a fancy to a person will guide him to the spot in the fairy rath where the pot of gold lies buried. It is believed that a family now living near Castlerea came by their riches in a strange way, all through the good offices of a friendly Leprehaun. And the legend has been handed down through many generations as an established fact.

    [7] Leprehaun, or _Leith Brogan_, means the “Artisan of the Brogae.”

    Project Gutenberg #61436, Chapter 17

    As the companion tells it

    Somewhere around here, a family is said to have come by its riches in a strange way, all through a friendly Leprehaun. Leprehauns are merry, industrious, tricksy little sprites who do all the shoemaker's and the tailor's work and the cobbler's for the fairy gentry, often seen at sunset under the hedge, singing and stitching. They know all the secrets of hidden treasure. A poor turf-boy near Castlerea caught a Leprehaun and forced him to reveal where the gold lay buried, at the old fort of Lipenshaw. He filled his cart with gold and silver before the fairy door slammed shut. He grew rich and respected, and his descendants have prospered ever since. The legend has been handed down through many generations as an established fact.

43. The Fairy Treasures Buried at Ballytowtas Castle

    Ballintotis · townland · Cork

    Where Ballytowtas Castle now stands, young Towtas received a gold-giving ring from a mysterious beggar, overheard enchanted cats reveal that a Dublin lord was dying with three kittens inside him, and cured the lord with water from the Towtas well. Using magic apples that made horns sprout from every head at court, he won the lord's daughter and his stolen fairy treasures back, built the castle over his father's hut, and buried the treasures deep in the ground, where no one has ever found them.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    Then Towtas brought forth the golden apples; and they all ate, and the horns fell off; and he took his bride and his treasures, and carried them off home, where he built the Castle of Ballytowtas, in the place where stood his father’s hut, and enclosed the well within the walls. And when he had filled his treasure-room with gold, so that no man could count his riches, he buried his fairy treasures deep in the ground, where no man knew, and no man has ever yet been able to find them until this day.

    Project Gutenberg #61436, Chapter 4

    As the companion tells it

    Near here, Towtas received a gold-giving ring from a beggar, overheard enchanted cats say a Dublin lord was dying with three kittens inside him, and cured him with water from his well. He brought forth golden apples, and all ate, and the horns fell off. He took his bride and his treasures home, built the Castle of Ballytowtas where his father's hut had stood, enclosing the well within the walls. His treasure-room held gold no man could count. He buried his fairy treasures deep in the ground, where no one has ever found them.

44. Miraculous Cures at Tober Maire, Dundalk

    Dundalk · townland · Louth

    A holy well near Dundalk called Tober Maire was renowned for curing weak eyesight and lowness of heart. Pilgrims visited on Lady Day, circling the well nine times on their knees before drinking the water.

    Read the passage

    Read off the scanned page by machine, so a word here and there is misread. Kept as the reading produced it, not corrected.

    _Tober Maire_ (Mary’s well), near Dundalk, has a great reputation for cures. And thousands used to visit it on Lady Day for weak eyesight, and the lowness of heart. Nine times they must go round the well on their knees, always westward. Then drink a cup of the water, and not only are they cured of their ailment, but are as free from sin as the angels in heaven.

    * * * * *

    Project Gutenberg #61436, Chapter 79

    As the companion tells it

    Close to Dundalk is Tober Maire, Mary's Well. It had a great reputation for cures. Thousands visited on Lady Day for weak eyesight and the lowness of heart. Nine times they went round the well on their knees, always westward. Then they drank a cup of the water, and were not only cured, but as free from sin as the angels in heaven.