The stories, best first

page 2 of 2 · 100 in all

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Palaeolithic implements found at Killiney

Killiney · townland · Dublin

The Rev. Frederick Smith found Palaeolithic implements, some of them glaciated, at Killiney, evidence cited for the presence of early man in Ireland.

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It has been held by many that the relics of Palæolithic man do not occur in Ireland, but the Rev. Frederick Smith has found his implements, some of them glaciated, at Killiney[99]; and Mr. Lewis Abbott, who has made the implements of early man a special study, believes that Palæolithic man lived and worked in Ireland. In a letter to me he states that this opinion is based on material in his possession. "I have," he writes, "the Irish collection of my old friend, the late Professor Rupert Jones; in this there are many immensely metamorphosed, deeply iron-stained (and the iron, again, in turn further altered), implements of Palæolithic types.... They are usually very lustrous or highly 'patinated,' as it is called." In his recent paper, "On the Classification of the British Stone Age Industries,"[100] in describing the club studs, Mr. Abbott writes: "I have found very fine examples in the Cromer Forest bed, and under and in various glacial deposits in England and Ireland." How long Palæolithic man survived in Ireland it would be difficult to say, but in such characters as the fairy ogress we are brought face to face with a very low form of savagery. It will be noted that her sons are red-haired. Now, I have often found red hair ascribed to fairies and Danes, but not to Pechts. This persistent tradition has led me to ask whether red was the colour of the hair in some early races of mankind. The following passage in Dr. Beddoe's Huxley Lecture[101] favours an affirmative answer: "There are, of course, facts, or reported facts, which would lead one to suspect that red was the original hair colour of man in Europe--at least, when living in primitive or natural conditions with much exposure, and that the development of brown pigment came later, with subjection to heat and malaria, and other influences connected with what we call 'civilisation.'"

Project Gutenberg #37187, Chapter 9

As the companion tells it

Somewhere close to Killiney, the Reverend Frederick Smith found Palaeolithic implements, some of them glaciated. For a long time many believed that relics of Palaeolithic man simply did not occur in Ireland, but Smith's finds here challenged that. Mr. Lewis Abbott, who made the implements of early man a special study, believed Palaeolithic man lived and worked in Ireland. He based this on material in his possession, including the Irish collection of the late Professor Rupert Jones, which held many deeply iron-stained implements of Palaeolithic types, highly patinated and lustrous. Abbott also wrote of finding fine examples under and in various glacial deposits in England and Ireland. How long Palaeolithic man survived in Ireland is hard to say, but the author connects such deep antiquity to folklore, noting that the fairy oress of Irish tradition represents a very low form of savagery. He even links her red-haired sons to a persistent tradition, asking whether red was the original hair colour of early man in Europe, citing Dr. Beddoe's view that red hair may have been man's original colouring in Europe under primitive conditions, with brown pigment developing later.
The Sweat-house near Ballyknock Farmhouse

near Ballyknock · street · Cork

An old sweat-house, likely a converted souterrain, was found near Ballyknock Farmhouse outside Maghera, used formerly for vapour-baths to cure rheumatism, with a nearby well for bathing to complete the cure.

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

Project Gutenberg #37187, Chapter 3

As the companion tells it

Somewhere about Ballyknock, outside Maghera, there's an old sweat-house, likely a converted souterrain, that was used by people suffering from rheumatism. Near the entrance is a well where patients bathed to complete the cure. While resting here, the visitor learned about rush crosses made in the Maghera cottages. On St. Bridget's Eve, January 31, children pull rushes, which must not be cut with a knife. The family gathers round the fire and makes crosses sprinkled with holy water. The wife or eldest daughter prepares tea and pancakes, and the plate of pancakes is laid on top of the rush cross. Prayers are said and the family partakes of St. Bridget's supper. The crosses are hung over doors and beds to bring good luck. In former times sowans or flummery was eaten instead of pancakes. At Tobermore those bringing the rushes ask at the door, "May St. Bridget come in?" The answer comes back, "Yes, she may."
Backaderry Cove souterrain near Castlewellan

Backaderry · townland · Down

Backaderry Cove, about a mile from Herman's Fort on the road to Dromara, is a souterrain passage forty feet long with a nine-foot chamber; tradition holds it once connected underground to Herman's Fort.

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We heard here of another souterrain about a mile distant, called Backaderry Cove. It is on the side of a hill close to the road leading from Castlewellan to Dromara. A number of thorn-bushes grow near the place, but there is no mound, either natural or artificial. Creeping through the opening, we found ourselves in a passage about forty feet in length; a chamber opens off it nine feet in length, and between five and six feet in height, while the height of the passage varies from four and a half to five and a half feet. There is a tradition that this passage formerly connected Backaderry with Herman's Fort.
Ballyginney Fort is near Maghera. I only saw the entrance to the souterrain, but from what I heard I believe that here also there is a chamber opening off the passage. The farmer on whose land the fort is situated told me that one dry summer he had planted flax in the field adjoining the fort. The small depth of soil above the flat slabs affected the crop, so that by the difference in the flax it was easy to trace where the passage ran below the field.

Project Gutenberg #37187, Chapter 2

As the companion tells it

Somewhere around here, about a mile from Herman's Fort on the road leading from Castlewellan to Dromara, there is a souterrain called Backaderry Cove. It is on the side of a hill, close to the road. A number of thorn-bushes grow near the place. But there is no mound, either natural or artificial, to mark where the souterrain lies. Creeping through the opening, you find yourself in a passage about 40 feet in length. The height of the passage varies from four and a half to five and a half feet. A chamber opens off the passage. The chamber is nine feet in length, and between five and six feet in height. There is a tradition that this passage formerly connected Backaderry with Herman's Fort, that the two were once linked by a way running underground beneath the hill.
Fairy threat used to discipline boys at Ballycairn Fort

Ballycairn · townland · Derry

Local tradition held that fairies lived in Ballycairn Fort, and farmers used to threaten misbehaving boys that fairies would come out and carry them away.

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As far as is known no souterrain exists in Ballycairn Fort, although I was shown a stone at the side which my guide said might be the entrance to a "cove"; it appeared to me to be simply a piece of rock appearing above the sod, or possibly a boulder. There is a tradition of fairies living in this fort, as it is said that in "long ago" times the farmers used to threaten their boys if they were not doing right, that the fairies would come out of the fort and carry them away.
Many of the souterrains in this part of the world are now blocked up, and of some the entrance is no longer known, although they have been explored within living memory; others have been destroyed. There was a souterrain a short distance from Ballycairn fort in a field opposite to Cranogh National School. The master of this school told me that fifteen or sixteen years ago these underground buildings existed, but now they have been all quarried away. He also mentioned a tradition that there was a subterranean passage under the Bann.

Project Gutenberg #37187, Chapter 5

As the companion tells it

Somewhere around here is Ballycairn Fort. As far as anyone knows, no souterrain runs beneath it, though a guide once showed the writer a stone at the side of the fort and said it might be the entrance to a cove. The writer thought it was just a piece of rock showing above the turf, or maybe a boulder. There is a tradition of fairies living in this fort. In long ago times, the farmers used to threaten their boys if they were not doing right, that the fairies would come out of the fort and carry them away. Many of the souterrains in this part of the world are now blocked up, and of some the entrance is no longer known, though they have been explored within living memory. Others have been destroyed. There was a souterrain a short distance from Ballycairn Fort, in a field opposite Cranogh National School. The master of that school said that fifteen or sixteen years ago these underground buildings existed, but now they have all been quarried away. He also mentioned a tradition that there was a subterranean passage under the Bann.
Finn McCoul's garden and castle near Glenshesk

Glenshesk · valley · Antrim

Near the cave, a spot of rising ground was pointed out as Finn McCoul's garden, and locals said his castle had stood on a nearby hill about fifty years earlier, though the stones were later used for road-making.

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I was told that this cave was the hiding-place of Finn McCoul. His garden was pointed out to me on rising ground at some little distance, and I was also informed that about fifty years ago his castle stood on the hill; but nothing now remains of it, the stones having been used when roads were made.
The following story was related to me on the spot: A Scotch giant came over to fight Finn McCoul, but was conquered and slain. To celebrate this victory Finn invited the Grey Man of the Path to a feast; but as hares and rabbits would have been too small to furnish a repast for this giant, Finn took his dog and went out to hunt red deer. They were unsuccessful, and in anger he slew his dog Brown,[48] which afterwards caused him much sorrow.

Project Gutenberg #37187, Chapter 6

As the companion tells it

In the valley of Glenshesk, a cave was said to be the hiding-place of Finn McCoul. A spot of rising ground was pointed out as his garden. People said his castle stood on a hill about 50 years before, but nothing remains of it. The stones were used when roads were made. A story was told on the spot. A Scotch giant came over to fight Finn McCoul, but was conquered and slain. To celebrate the victory, Finn invited the Grey Man of the Path to a feast. Hares and rabbits would have been too small to feed this giant, so Finn took his dog and went out to hunt red deer. They were unsuccessful, and in anger he slew his dog Brown, which afterwards caused him much sorrow.
Herman's Fort souterrain in Clarkill near Castlewellan

Clarkill · townland · Down

Herman's Fort, a small fort in the townland of Clarkill opposite Castlewellan, contains two souterrain openings including a chamber six feet high and a passage over thirty feet long; an ancient well built of round stones stands nearby.

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Herman's Fort is another small fort on the opposite side of Castlewellan, in the townland of Clarkill. Climbing to the top of it, we came to an enclosure where several thorn-bushes were growing. The farmer who kindly acted as our guide showed us two openings. One of these led to a narrow chamber fully six feet high, the other to a passage more than thirty feet in length and about three feet wide, while the height varied from three and a half feet in one part to more than five feet in another. I was told that water is always to be found near these forts, and was shown a well which had existed from time immemorial; the sides were built of round stones without mortar, in the same way as the walls of the passage.
We heard here of another souterrain about a mile distant, called Backaderry Cove. It is on the side of a hill close to the road leading from Castlewellan to Dromara. A number of thorn-bushes grow near the place, but there is no mound, either natural or artificial. Creeping through the opening, we found ourselves in a passage about forty feet in length; a chamber opens off it nine feet in length, and between five and six feet in height, while the height of the passage varies from four and a half to five and a half feet. There is a tradition that this passage formerly connected Backaderry with Herman's Fort.

Project Gutenberg #37187, Chapter 2

As the companion tells it

Somewhere around here is Herman's Fort, a small fort close to Clarkill, on the opposite side of Castlewellan. Climbing to the top, you come to an enclosure where several thorn-bushes grow. There are two openings. One leads to a narrow chamber fully six feet high. The other leads to a passage more than thirty feet in length and about three feet wide, while the height varies from three and a half feet in one part to more than five feet in another. Water is always to be found near these forts, and nearby stands a well that has existed from time immemorial. Its sides are built of round stones without mortar, in the same way as the walls of the passage. There is a tradition that this fort was formerly connected by a passage to another souterrain called Backaderry Cove, about a mile distant. It sits on the side of a hill close to the road from Castlewellan to Dromara. No mound marks the place, either natural or artificial, though a number of thorn-bushes grow near it.
Ointment story variant near Lough Salt

near Lough Salt · lake or lakes · Donegal

A man near Lough Salt told a variant of the fairy midwife tale in which the fairy man blows on the woman's recognizing eye at a market to remove her second sight.

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Variants of this story were told to me by an old woman at Portstewart, and by a man whom I met near Lough Salt during the Rosapenna Conference of Field Clubs. In these versions there is no mention of the red-haired boy, nor of the old woman being the mother of the fairy man's wife; she is simply called in to attend to her. When rubbing ointment on the infant, she accidentally draws her hand across one of her eyes and acquires the power of seeing the fairies. Shortly afterwards she meets the fairy man at a market or fair, and inquires for his wife. He is annoyed at being recognized, asks with which eye she sees him, blows upon it, and puts it out.[73]

Project Gutenberg #37187, Chapter 7

As the companion tells it

Near Lough Salt in Donegal, a man told a version of the fairy midwife story during the Rosapenna Conference of Field Clubs. In his telling, there is no red-haired boy, and the old woman is not the mother of the fairy man's wife. She is simply called in to attend the birth. While rubbing ointment on the infant, she accidentally draws her hand across one of her eyes and gains the power to see the fairies. Shortly after, she meets the fairy man at a market and asks after his wife. He is annoyed at being recognized. He asks which eye she sees him with, then blows upon it and puts it out.
Perched blocks thrown by giants near Glenties

Glenties · town · Donegal

Near Glenties the author was shown perched blocks of stone said to have been thrown by giants.

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In the tales of the giants we are brought face to face with beings of great strength, but in a low stage of civilization. Balor, we have seen, had no smith on Tory Island, and in a story of the fight between the giant Fargowan and a wild boar, his sister Finglas goes to his assistance with her apron filled with stones. Misled by the echo, she jumps backwards and forwards across Lough Finn until at last her long hair becomes entangled and she is drowned. It is believed that her coffin was found when the railway was being made; the boards were 14 feet long. Sometimes the works of Nature are ascribed to the giants; we have all heard of Finn McCoul as the artificer of the Giant's Causeway, and near Glenties I was shown perched blocks, which had been thrown by the giants. On the other hand, these giants, with all their magic, are often very human; perhaps we are listening to the tales of a small race, who exaggerated the feats of their large but savage neighbours. Writing in 1860, J. F. Campbell, in his introduction to the "Tales of the West Highlands," says: "Probably, as it seems to me, giants are simply the nearest savage race at war with the race who tell the tales. If they performed impossible feats of strength, they did no more than Rob Roy, whose putting-stone is now shown to Saxon tourists ... in the shape of a boulder of many tons."[79] Turning to fairies, the same writer says: "I believe there was once a small race of people in these islands, who are remembered as fairies.... They are always represented as living in green mounds. They pop up their heads when disturbed by people treading on their houses. They steal children. They seem to live on familiar terms with the people about them when they treat them well, to punish them when they ill-treat them.... There are such people now. A Lapp is such a man; he is a little flesh-eating mortal, having control over the beasts, and living in a green mound, when he is not living in a tent or sleeping out of doors, wrapped in his deerskin shirt."[80]

Project Gutenberg #37187, Chapter 7

As the companion tells it

Around Glenties, in Donegal, the old tales tell of giants who once hurled stones across the land. The author of Ulster Folklore was shown perched blocks near the town that people said had been thrown by those giants. It was not the only feat laid at their door. The giant Fargowan once fought a wild boar, and his sister Finglas came to help him carrying stones in her apron. But an echo misled her, and she leapt back and forth across Lough Finn until her long hair became tangled and she drowned. When the railway was being made, people believed they found her coffin. The boards were 14 feet long. Finn McCoul himself was credited with building the Giant's Causeway. These giants had great strength, but they lived in a low stage of civilization. Balor had no smith on Tory Island. Yet for all their magic, they could seem very human. The author suggests we may be hearing tales told by a small race who exaggerated the feats of their large, savage neighbours. Writing in 1860, J. F. Campbell, in his introduction to the Tales of the West Highlands, said: "Probably, as it seems to me, giants are simply the nearest savage race at war with the race who tell the tales. If they performed impossible feats of strength, they did no more than Rob Roy, whose putting-stone is now shown to Saxon tourists in the shape of a boulder of many tons." The same writer believed there was once a small race of people in these islands, remembered as fairies. They lived in green mounds, stole children, and dealt familiarly with those who treated them well. He compared them to the Lapps, little people who lived in green mounds and had control over beasts.
Old woman from Garvagh on the departure of the fairies

Garvagh · townland · Cavan

An old woman from Garvagh, Co. Derry, remarked that the country was better off before the fairies went away, a sentiment the author heard echoed by others.

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The peasantry regard the Pechts and the Danes as thoroughly human; with the fairies it is otherwise. They are unearthly beings, fallen angels with supernatural powers; but, while quick to revenge an injury or a slight, on the whole friendly to mankind. "It was better for the country before they went away," was the remark made to me by an old woman from Garvagh, Co. Derry, and I have heard the same sentiment expressed by others. They are always spoken of with much respect, and are often called the "gentry" or the "gentle folk."
We hear of fairy men, fairy women, and fairy children. They may intermarry with mortals, and an old woman told me she had seen a fairy's funeral. Now, do these stories give us only a materialistic view of the spirit world held by early man, or can we also trace in them a reminiscence of a pre-Celtic race of small stature? The respect paid to the fairy thorn is no doubt a survival of tree-worship, and in the banshee we have a weird being who has little in common with mortal woman. On the other hand, the fairies are more often connected with the artificial Forts and souterrains than with natural hills and caves. These forts and souterrains, as we have seen, are also the habitations of Danes and Pechts. They are sacred spots--to injure them is to court misfortune; but I have not heard them spoken of as sepulchres.

Project Gutenberg #37187, Chapter 4

As the companion tells it

Somewhere around here, an old woman from Garvagh once told a folklorist that it was better for the country before the fairies went away. He had heard the same sentiment from others. The people of this country speak of fairies with great respect, and often call them the gentry or the gentle folk. They are not thought of as human like the Pechts and the Danes. They are unearthly beings, fallen angels with supernatural powers, quick to revenge an injury or a slight, but on the whole friendly to mankind. There are fairy men, fairy women, and fairy children, and they may intermarry with mortals. One old woman told the folklorist she had seen a fairy's funeral. The fairies are connected more with the artificial forts and souterrains than with natural hills and caves. These same forts and souterrains are also said to be the habitations of Danes and Pechts. They are sacred spots. To injure them is to court misfortune, though the folklorist never heard them spoken of as sepulchres. The respect paid to the fairy thorn, he says, is no doubt a survival of tree-worship. And the banshee is a weird being who has little in common with mortal woman. He wonders whether these stories give us only a materialistic view of the spirit world held by early man, or whether we can also trace in them a reminiscence of a pre-Celtic race of small stature.
Fairies departed to Scotland from Killevy graveyard

near Killevy · parish · Armagh

The caretaker of the old church and graveyard of Killevy told the author that the fairies who once inhabited the area had gone to Scotland.

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In the following notes I have recorded a few traditions gathered from the peasantry in Co. Down and other parts of Ireland regarding the fairies. The belief is general that these little people were at one time very numerous throughout the country, but have now disappeared from many of their former haunts. At Ballynahinch I was told they had been blown away fifty years ago by a great storm, and the caretaker of the old church and graveyard of Killevy said they had gone to Scotland. They are, however, supposed still to inhabit the more remote parts of the country, and the old people have many stories of fairy visitors, and of what happened in their own youth and in the time of their fathers and grandfathers.
We must not, however, think of Irish fairies as tiny creatures who could hide under a mushroom or dance on a blade of grass. I remember well how strongly an old woman from Galway repudiated such an idea. The fairies, according to her, were indeed small people, but no mushroom could give them shelter. She described them as about the size of children, and as far as I can ascertain from inquiries made in many parts of Ulster and Munster, this is the almost universal belief among the peasantry. Sometimes I was told the fairies were as large as a well-grown boy or girl, sometimes that they were as small as children beginning to walk; the height of a chair or a table was often used as a comparison, and on one occasion an old woman spoke of them as being about the size of monkeys.

Project Gutenberg #37187, Chapter 2

As the companion tells it

The road takes you through or near the parish of Killevy, in Armagh, where the old church and graveyard stand. The caretaker of that old church and graveyard once told the author that the fairies who had been there had gone to Scotland. That was the caretaker's own answer to where they went. The belief among the peasantry in County Down and other parts of Ireland was that these little people had once been very numerous throughout the country but had now disappeared from many of their former haunts. At Ballynahinch, someone said they had been blown away fifty years before by a great storm. At Killevy, the caretaker said Scotland. They were still supposed to inhabit the more remote parts of the country, and the old people had many stories of fairy visitors, and of what happened in their own youth and in the time of their fathers and grandfathers. The fairies were not tiny creatures who could hide under a mushroom or dance on a blade of grass. An old woman from Galway repudiated that idea strongly. The fairies were indeed small people, she said, but no mushroom could give them shelter. She described them as about the size of children, and this was the almost universal belief among the peasantry. Sometimes they were said to be as large as a well-grown boy or girl, sometimes as small as children beginning to walk. The height of a chair or a table was often used as a comparison, and one old woman spoke of them as being about the size of monkeys.
Giant's Rock-Throw from Ballycastle to Rathlin

near Rathlin Island · island or archipelago · Antrim

In Glenariff the author was told of four giants, one of whom lifted a rock at Ballycastle and threw it across five or six miles of sea to Rathlin Island.

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One does not hear so much about giants in Antrim as in Donegal, but in Glenariff I was told of four, one of whom lifted a rock at Ballycastle and threw it across the sea to Rathlin--a distance of five or six miles. Great as this feat was, a still greater was reported to me near Armoy,[89] where I was shown a valley, and was told the earth had been scooped out and thrown into the sea, where it formed the Island of Rathlin.
The grave of the giant Gig-na-Gog is to be seen some miles from Portrush on the road to Beardiville.[90] I could not, however, hear anything of Gig-na-Gog, except that he was a giant.

Project Gutenberg #37187, Chapter 8

As the companion tells it

Rathlin Island sits out in the sea along this stretch of Antrim coast. In Glenariff, the author of Ulster Folklore was told of four giants. One of them lifted a rock at Ballycastle and threw it across the sea to Rathlin, a distance of five or six miles. That is what was reported. Near Armoy, something greater still was told: a valley had been scooped out by a giant, and the earth thrown into the sea, where it formed Rathlin Island itself. The grave of a giant called Gig-na-Gog lies some miles from Portrush on the road to Beardiville, but nothing more could be heard of him except that he was a giant.
Ruins of St. Lurach's Church, Maghera

near Maghera · town · Derry

The ruined Church of St. Lurach, known locally as St. Lowry, in Maghera, has a curious sculpture of the Crucifixion over its west doorway, sketched previously by Petrie.

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A rapid drive brought me back to Maghera in time for a short visit to the ruins of the Church of St. Lurach, popularly known in the district as St. Lowry. There is a curious sculpture of the Crucifixion over the west doorway, which is shown in the sketch of this doorway by Petrie in Lord Dunraven's "Notes on Irish Architecture."[14]
I must now conclude this account of my visit to Maghera, but may I mention that farther north there are other interesting antiquities? The large cromlech, called the Broadstone, is some miles from Kilrea. There are several forts in the neighbourhood of that town, which draws its supply of water from a fairy well.

Project Gutenberg #37187, Chapter 3

As the companion tells it

Near the town of Maghera, the ruined Church of St. Lurach still stands. People in the district call it St. Lowry. Over the west doorway there is a curious sculpture of the Crucifixion. Petrie made a sketch of that doorway, and his drawing appears in Lord Dunraven's Notes on Irish Architecture.
Black-Dressed Fairies of Tory Island

Tory Island · townland · Donegal

On Tory Island the author was told the fairies dressed in black, a tradition possibly linked by Keating to the Fomorians, described as sea-rovers based at Tory Island.

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The Danes are regarded by the country people as distinctly human, and yet there is much in them that reminds us of the fairies; indeed, I was told by two old men--one in Co. Antrim, and the other in Co. Derry--that they and the wee-folk are much the same. In a former paper[85] I referred to the difference in dress ascribed to the fairies in various parts of the country. I am inclined to believe that this indicates a variety of tribes among the aboriginal inhabitants. In the fairies who dress in green may we not have a tradition of people who stained themselves with woad or some other plant? These fairies are chiefly heard of in North-East Antrim. In some parts of that county they are said to wear tartan, but in other parts of Ulster the fairies are usually, although not universally, described as dressing in red. Do these represent a people who dyed themselves with red ochre, or who simply went naked? In Tory Island I was told the fairies dressed in black; and Keating informs us that the Fomorians, who had their headquarters at Toirinis, or Tory Island, were "sea-rovers of the race of Cam, who fared from Africa."[86]
Stories of the fairies or wee-folk are to be found everywhere in Ulster, and the Danes are also universally known; but one hears of the Pechts, chiefly in the north-east of Antrim, where the Grogach is also known. The following story was told to me in Glenariff, Co. Antrim:

Project Gutenberg #37187, Chapter 8

As the companion tells it

Close to Tory Island, there is a story about how the fairies here dressed in black. The author of this passage was told that on the island, unlike other parts of Ulster, the fairies wore black rather than the red more commonly described, or the green heard of chiefly in North-East Antrim, where some were even said to wear tartan. He believed these differences in dress pointed to a variety of tribes among the original inhabitants of the country. Keating, the old historian, gives a possible link. He wrote that the Fomorians had their headquarters at Toirinis, which is Tory Island. He described them as sea-rovers of the race of Cam, who fared from Africa. So the dark-clothed fairies of the island may carry a memory of those sea-rovers who were based here long ago. The author also noted that two old men, one in County Antrim and the other in County Derry, told him the Danes and the wee-folk were much the same. The country people regarded the Danes as human, yet there was much about them that reminded people of the fairies. Stories of the wee-folk were to be found everywhere in Ulster.
Danes' graves near Ballygilbert

Ballygilbert · townland · Antrim

The author visited Danes' graves near Ballygilbert, Co. Antrim, finding indications of a stone circle with a principal tomb in the centre built without mortar and formerly roofed with a flat stone, along with ridges marking old small fields.

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

Project Gutenberg #37187, Chapter 4

As the companion tells it

Somewhere around here are what people call the Danes' graves. The author of Ulster Folklore visited them and found indications of a stone circle, with a principal tomb in the centre. The walls were built without mortar, and he was told that it had once been roofed over with a flat stone. Ridges in the ground were pointed out as marking the small fields of these early people. Their houses stood nearby, built like the graves without mortar, and within living memory many of them still had the characteristic flat slab as a roof. But fences were needed, and the Danes' houses offered a convenient supply of stones, so the old structures were gradually taken apart. In the same neighbourhood, the author was shown another building of uncemented stone with flat slabs for its roof, and was told it had been built by the fairies. He had heard, across Down, Kerry, Donegal and Antrim, the story of the lost secret of heather beer, and everywhere the father and the son were the last of the Danes. He wondered whether the Tuatha de Danann might be the short Danes of the Irish peasantry, the builders of forts and souterrains.
Fairies blown away by storm at Ballynahinch

near Ballynahinch · town · Down

At Ballynahinch, local tradition held that the fairies had been blown away by a great storm fifty years before the account was collected.

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In the following notes I have recorded a few traditions gathered from the peasantry in Co. Down and other parts of Ireland regarding the fairies. The belief is general that these little people were at one time very numerous throughout the country, but have now disappeared from many of their former haunts. At Ballynahinch I was told they had been blown away fifty years ago by a great storm, and the caretaker of the old church and graveyard of Killevy said they had gone to Scotland. They are, however, supposed still to inhabit the more remote parts of the country, and the old people have many stories of fairy visitors, and of what happened in their own youth and in the time of their fathers and grandfathers.
We must not, however, think of Irish fairies as tiny creatures who could hide under a mushroom or dance on a blade of grass. I remember well how strongly an old woman from Galway repudiated such an idea. The fairies, according to her, were indeed small people, but no mushroom could give them shelter. She described them as about the size of children, and as far as I can ascertain from inquiries made in many parts of Ulster and Munster, this is the almost universal belief among the peasantry. Sometimes I was told the fairies were as large as a well-grown boy or girl, sometimes that they were as small as children beginning to walk; the height of a chair or a table was often used as a comparison, and on one occasion an old woman spoke of them as being about the size of monkeys.

Project Gutenberg #37187, Chapter 2

As the companion tells it

The road takes you through Ballynahinch, a town in County Down. The belief here was that the little people had once been very numerous throughout the country, but had now disappeared from many of their former haunts. At Ballynahinch, the tradition was that they had been blown away fifty years ago by a great storm. The caretaker of the old church and graveyard of Killevy said they had gone to Scotland. They were still supposed to inhabit the more remote parts of the country, and the old people had many stories of fairy visitors, and of what happened in their own youth and in the time of their fathers and grandfathers. But the Irish fairies were not tiny creatures who could hide under a mushroom or dance on a blade of grass. An old woman from Galway repudiated that idea strongly. The fairies, according to her, were indeed small people, but no mushroom could give them shelter. She described them as about the size of children. This was the almost universal belief among the peasantry, as far as could be ascertained from inquiries made in many parts of Ulster and Munster. Sometimes people said the fairies were as large as a well-grown boy or girl, sometimes as small as children beginning to walk. The height of a chair or a table was often used as a comparison, and on one occasion an old woman spoke of them as being about the size of monkeys.
Fairy descriptions from a Glenshesk elder

Glenshesk · valley · Antrim

A ninety-year-old man from Glenshesk described the fairies as about two feet tall, dressed in green, and seen in daylight making hats of plaited rushes.

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This story was told me by a man ninety years of age, living in Glenshesk, in the north of Co. Antrim. He spoke of the fairies as being about two feet in height, said they were dressed in green, and had been seen in daylight making hats of rushes. In Donegal I was also told that the fairies wore high peaked hats made of plaited rushes; but there, as in most parts of Ulster, and indeed of Ireland, the fairies are said to wear red, not green. In Antrim the fairies, like their Scotch kinsfolk, dress in green, but even there are often said to have red or sandy hair.
The Pechts are spoken of as low, stout people, who built some of the "coves" in the forts. An old man, living in the townland of Drumcrow, Co. Antrim, showed me the entrance to one of these artificial caves, and gave me a vivid description of its builders. "The Pechts," he said, "were low-set, heavy-made people, broad in the feet--so broad," he added, with an expressive gesture, "that in rain they could lie down and shelter themselves under their feet." He spoke of them as clad in skins, while an old woman at Armoy said they were dressed in grey. I have seldom heard of the Pechts beyond the confines of Antrim, although an old man in Donegal spoke of them as short people with large, unwieldy feet.

Project Gutenberg #37187, Chapter 4

As the companion tells it

This is Glenshesk, a valley in the north of Antrim. A man of ninety years, living here, once spoke of the fairies as being about two feet in height, dressed in green. He said they had been seen in daylight, making hats of rushes. In Donegal too, fairies were said to wear high peaked hats made of plaited rushes, but there they wore red, not green. In Antrim the fairies dressed in green, like their Scotch kinsfolk, though even there they were often said to have red or sandy hair. The old man's account belongs to a world where other small folk were remembered. The Pechts were spoken of as low, stout people who built some of the coves in the forts. An old man in the townland of Drumcrow, in Antrim, showed the entrance to one of these artificial caves and gave a vivid description of its builders. "The Pechts," he said, "were low-set, heavy-made people, broad in the feet, so broad that in rain they could lie down and shelter themselves under their feet." He spoke of them as clad in skins. An old woman at Armoy said they were dressed in grey. Beyond Antrim the Pechts were seldom heard of, though an old man in Donegal spoke of them as short people with large, unwieldy feet.
Leprechaun description from a Killarney boatman

Killarney · townland · Kerry

A boatman at Killarney described leprechauns as little men about three feet tall wearing red caps, and said the Danes who built the local forts must have been small men given the low passages.

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

Project Gutenberg #37187, Chapter 2

As the companion tells it

Somewhere around here, a boatman at Killarney once spoke of the leprechauns as little men about three feet in height, wearing red caps. He thought the fairies might be taller, and spoke of their living in the forts. He said these forts had been built by the Danes, who must have been small men, when they made the passages so low. Fairies and Danes are both associated with these ancient structures. The Irish peasant speaks of these Danes having been conquered by Brian Boru, but the structure and position of the raths and souterrains point to their being the work of one of the earlier Irish races rather than the medieval Norsemen. Their name appears to identify them with the Tuatha de Danann, whose necromantic power is celebrated in Irish tales. According to O'Curry, one class of fairies are the representatives of the Tuatha de Danann. Some high authorities regard the Tuatha de Danann and the fairies as alike mythological beings. In popular legend the fairies are endowed with superhuman attributes. They can transport people long distances, creep through keyholes, and the fairy changeling, when placed on the fire, can escape up the chimney and grin at his tormentors. If you ask the country people who the fairies are, the reply is frequently, fallen angels. According to an old woman in Donegal, these angels fell, some on the sea, some on the earth, while some remained in the air. The fairies were those who fell on the earth. The raths and souterrains are certainly the work of human hands, and the legends connected with them may preserve a reminiscence of a dwarf race who rode on ponies, were good musicians, could spin and weave, and grind corn. The traditions would point to their being red-haired.
Souterrain accidentally found near Newry

near Newry · town · Down

A souterrain was accidentally discovered in a field about three miles from Newry, featuring a circular excavated chamber six feet wide and five feet high with a low gallery leading off it.

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We have seen that the fairies are believed to inhabit the souterrains; they are also said to live inside certain hills, and in forts where, so far as is known, no underground structure exists. I may mention as an example the large fort on the Shimna River, near Newcastle, where I was told their music was often to be heard. There may be many souterrains whose entrance has been choked up, and of which no record has been preserved. Mr. Bigger gave last session an interesting account of one discovered at Stranocum; another was accidentally found last September in a field about three miles from Newry. Mr. Mann Harbison, who visited the souterrain, writes to me that the excavation has been made in a circular portion which is six feet wide and five feet high. A gallery opens out of this chamber, and is in some places not more than three feet six inches high.
The building of the forts and souterrains is ascribed by the country people to the Danes, a race of whom various traditions exist. They are said to have had red hair; sometimes they are spoken of as large men, sometimes as short men. One old woman, who had little belief in fairies, told me that in the old troubled times in Ireland people lived inside the forts; these people were the Danes, and they used to light fires on the top as a signal from one fort to another. I heard from an elderly man of Danes having encamped on his grandmother's farm. Smoke was seen rising from an unfrequented spot, and when an uncle went to investigate the matter he found small huts with no doors, only a bundle of sticks laid across the entrance. In one of the huts he saw a pot boiling on the fire, and going forward he began to stir the contents. Immediately a red-haired man and woman rushed in; they appeared angry at the intrusion, and when he went out threw a plate after him.

Project Gutenberg #37187, Chapter 2

As the companion tells it

Near Newry, a souterrain was accidentally found one September in a field about three miles from the town. Mr. Mann Harbison visited the site and described what he saw. The excavation had been made into a circular chamber, 6 feet wide and 5 feet high. A gallery opened out of this chamber, and in some places that gallery was not more than 3 feet 6 inches high. The country people believed the fairies inhabited souterrains like this one. They also said fairies lived inside certain hills and in forts where no underground structure was known to exist. There may be many souterrains whose entrances have been choked up and lost, with no record preserved. The building of forts and souterrains was ascribed by the country people to the Danes. Various traditions existed about this race. They were said to have had red hair. Sometimes they were spoken of as large men, sometimes as short men. One old woman, who had little belief in fairies, said that in the old troubled times in Ireland people lived inside the forts. These people were the Danes, and they used to light fires on the top as a signal from one fort to another. An elderly man told of Danes having encamped on his grandmother's farm. Smoke was seen rising from an unfrequented spot. When an uncle went to investigate, he found small huts with no doors, only a bundle of sticks laid across the entrance. In one of the huts he saw a pot boiling on the fire. Going forward, he began to stir the contents. Immediately a red-haired man and woman rushed in. They appeared angry at the intrusion, and when he went out they threw a plate after him.
Souterrain at Ardtole near Ardglass

Ardtole · townland · Down

A large, well-preserved souterrain exists at Ardtole near Ardglass, Co. Down, built of rough stones without mortar and roofed with flat slabs. Its dimensions are recorded as about one hundred and eight feet long, three feet wide, and five feet three inches high.

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As will be seen in the following pages, tradition records several small races in Ulster: the Grogachs, who are closely allied to the fairies, and also to the Scotch and English Brownies; the short Danes, whom I am inclined to identify with the Tuatha de Danann; the Pechts, or Picts; and also the small Finns. My belief is that all these, including the fairies, represent primitive races of mankind, and that in the stories of women, children, and men being carried off by the fairies, we have a record of warfare, when stealthy raids were made and captives brought to the dark souterrain. These souterrains, or, as the country people call them, "coves," are very numerous. They are underground structures, built of rough stones without mortar, and roofed with large flat slabs. Plate II. shows a fine one at Ardtole, near Ardglass, Co. Down. The total length of this souterrain is about one hundred and eight feet, its width three feet, and its height five feet three inches.[1] The entrance to another souterrain is shown in the Sweathouse at Maghera[2] (Plate III.).
As a rule, although the fairies are regarded as "fallen angels," they are said to be kind to the poor, and to possess many good qualities. "It was better for the land before they went away" is an expression I have heard more than once. The belief in the fairy changeling has, however, led to many acts of cruelty. We know of the terrible cases which occurred in the South of Ireland some years ago, and I met with the same superstition in the North. I was told a man believed his sick wife was not herself, but a fairy who had been substituted for her. Fortunately the poor woman was in hospital, so no harm could come to her.

Project Gutenberg #37187, Chapter 1

As the companion tells it

Somewhere around here, close to Ardtole, there is an underground structure the country people call a cove. It is a souterrain, built of rough stones without mortar, and roofed with large flat slabs. It runs about one hundred and eight feet long, three feet wide, and five feet three inches high. A fine example, the book calls it, and well preserved. The old tradition in Ulster speaks of several small races. The Grogachs, allied to the fairies and to the Scotch and English Brownies. The short Danes, whom the author is inclined to identify with the Tuatha de Danann. The Pechts, or Picts. And the small Finns. His belief is that all of these, including the fairies, represent primitive races of mankind. He says that in the stories of women, children, and men being carried off by the fairies, we have a record of warfare, when stealthy raids were made and captives brought to the dark souterrain. The fairies are regarded as fallen angels, yet they are said to be kind to the poor and to possess many good qualities. "It was better for the land before they went away" is an expression the author heard more than once. But the belief in the fairy changeling has led to acts of cruelty. He met the superstition in the North. A man believed his sick wife was not herself, but a fairy substituted for her. The poor woman was in hospital, so no harm could come to her.
Souterrain opened near Castlerock

Castlerock · street · Cork

At a farm near Castlerock, the owner opened a trapdoor in his yard and allowed the author to look down into a souterrain, associated with local fairy traditions.

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Another widespread tale is that of the fairy woman who comes to the peasant's cottage, sometimes to beg that water may not be thrown out at the door, as it comes down her chimney and puts out the fire; sometimes to ask, for a similar reason, that the "byre," or cowhouse, may be removed to another site. In some tales it is a fairy man who makes the request. If it is refused, punishment follows in sickness among the cattle; if complied with, the cows flourish and give an extra supply of milk. In one instance the "wee folk" provided money to pay a mason to build the new cowhouse. We may smile, and ask how the position of the cowhouse could affect the homes of the fairies; but if these small people lived in the souterrains, as tradition alleges, we may even at the present day find these artificial caves under inhabited houses. At a large farmhouse on the border of Counties Antrim and Londonderry I was told one ran under the kitchen. At another farm near Castlerock, Co. Londonderry, the owner opened a trapdoor in his yard, and allowed me to look down into a souterrain. At Finvoy, Co. Antrim, I was shown one of these caves over which a cottage formerly stood. A souterrain also runs under the Glebe House at Donaghmore, Co. Down. The following extract is from a work[84] in preparation, by the Rev. Dr. Cowan, Rector of the parish, who, in describing this souterrain, writes: "The lintel to the main entrance is the large stone which forms the base of the old Celtic cross, which stands a few yards south of the church. Underneath the cross is the central chamber, which is sixty-two feet long, three feet wide and upwards of four feet high, with branches in the form of transepts about thirty feet in length. From these, again, several sections extend ... one due north terminating at the Glebe House (a distance of two hundred yards) underneath the study, where, according to tradition, some rich old vicar in past times fashioned the extreme end into the dimensions of a wine-cellar."

Project Gutenberg #37187, Chapter 8

As the companion tells it

The souterrain near Castlerock is an artificial cave, the kind tradition says were homes of the wee folk. The stories told that a fairy woman would come to a peasant's cottage and beg that water not be thrown out at the door, because it came down her chimney and put out her fire. Sometimes she asked that the byre, the cowhouse, be moved to another site. Sometimes it was a fairy man who made the request. If the request was refused, punishment followed in sickness among the cattle. If it was complied with, the cows flourished and gave an extra supply of milk. In one instance the wee folk provided money to pay a mason to build the new cowhouse. The connection to these tales is the souterrain itself. If the small people lived in these underground caves, as tradition alleges, then their homes might still be found beneath inhabited houses. At a large farmhouse on the border of Counties Antrim and Londonderry, one ran under the kitchen. At the farm, the owner opened a trapdoor in his yard and allowed the author to look down into the souterrain. At Finvoy, County Antrim, one of these caves was shown over which a cottage formerly stood. A souterrain also runs under the Glebe House at Donaghmore, County Down.
Souterrain under a cottage at Finvoy

near Finvoy · parish · Antrim

At Finvoy, the author was shown a souterrain cave over which a cottage had formerly stood, connected to traditions of fairy dwellings underground.

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Another widespread tale is that of the fairy woman who comes to the peasant's cottage, sometimes to beg that water may not be thrown out at the door, as it comes down her chimney and puts out the fire; sometimes to ask, for a similar reason, that the "byre," or cowhouse, may be removed to another site. In some tales it is a fairy man who makes the request. If it is refused, punishment follows in sickness among the cattle; if complied with, the cows flourish and give an extra supply of milk. In one instance the "wee folk" provided money to pay a mason to build the new cowhouse. We may smile, and ask how the position of the cowhouse could affect the homes of the fairies; but if these small people lived in the souterrains, as tradition alleges, we may even at the present day find these artificial caves under inhabited houses. At a large farmhouse on the border of Counties Antrim and Londonderry I was told one ran under the kitchen. At another farm near Castlerock, Co. Londonderry, the owner opened a trapdoor in his yard, and allowed me to look down into a souterrain. At Finvoy, Co. Antrim, I was shown one of these caves over which a cottage formerly stood. A souterrain also runs under the Glebe House at Donaghmore, Co. Down. The following extract is from a work[84] in preparation, by the Rev. Dr. Cowan, Rector of the parish, who, in describing this souterrain, writes: "The lintel to the main entrance is the large stone which forms the base of the old Celtic cross, which stands a few yards south of the church. Underneath the cross is the central chamber, which is sixty-two feet long, three feet wide and upwards of four feet high, with branches in the form of transepts about thirty feet in length. From these, again, several sections extend ... one due north terminating at the Glebe House (a distance of two hundred yards) underneath the study, where, according to tradition, some rich old vicar in past times fashioned the extreme end into the dimensions of a wine-cellar."

Project Gutenberg #37187, Chapter 8

As the companion tells it

The parish of Finvoy holds an old story beneath it. At Finvoy in County Antrim, the author was shown a souterrain, an artificial cave, over which a cottage had formerly stood. The tale behind such places runs through Ulster folklore. A fairy woman comes to a peasant's cottage, sometimes to beg that water may not be thrown out at the door, because it comes down her chimney and puts out her fire. Sometimes she asks that the byre, the cowhouse, be moved to another site. In some tales it is a fairy man who makes the request. If it is refused, punishment follows in sickness among the cattle. If it is complied with, the cows flourish and give an extra supply of milk. In one instance the wee folk provided money to pay a mason to build the new cowhouse. The connection is this: if these small people lived in the souterrains, as tradition alleges, then even today you may find these artificial caves under inhabited houses. At a large farmhouse on the border of Counties Antrim and Londonderry, the author was told one ran under the kitchen. At another farm near Castlerock in County Londonderry, the owner opened a trapdoor in his yard and allowed him to look down into a souterrain. And at Finvoy, one of these caves lay beneath a cottage that had once stood above it.
Danes' Underground Passage to Church at Donaghmore

near Donaghmore · parish · Down

According to an older tradition, the souterrain chamber under the Glebe House study was the dressing-room of the 'small Danes,' who passed through many little doors, stairs and parlours to reach a great chamber under the cross where a minister once held services.

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According to another tradition--an older one, no doubt--this chamber under the study was the dressing-room of the small Danes, who after their toilet proceeded through the underground passages to church. They had to pass through many little doors, down stairs, through parlours, until they came to the great chamber under the cross where the minister held forth. I shall not attempt to guess to what old faith this minister or priest belonged, or what were the rites he celebrated; but the stairs probably represent the descent from one chamber to another, and the little doors the bridges found in some souterrains, and, I believe, at Donaghmore, where one stone juts out from the floor, and a little farther on another comes down from the roof, leaving only a narrow passage, so that one must creep over and under these bridges to get to the end of the cave.
The Danes are regarded by the country people as distinctly human, and yet there is much in them that reminds us of the fairies; indeed, I was told by two old men--one in Co. Antrim, and the other in Co. Derry--that they and the wee-folk are much the same. In a former paper[85] I referred to the difference in dress ascribed to the fairies in various parts of the country. I am inclined to believe that this indicates a variety of tribes among the aboriginal inhabitants. In the fairies who dress in green may we not have a tradition of people who stained themselves with woad or some other plant? These fairies are chiefly heard of in North-East Antrim. In some parts of that county they are said to wear tartan, but in other parts of Ulster the fairies are usually, although not universally, described as dressing in red. Do these represent a people who dyed themselves with red ochre, or who simply went naked? In Tory Island I was told the fairies dressed in black; and Keating informs us that the Fomorians, who had their headquarters at Toirinis, or Tory Island, were "sea-rovers of the race of Cam, who fared from Africa."[86]

Project Gutenberg #37187, Chapter 8

As the companion tells it

There is an older tradition about this parish of Donaghmore. The chamber under the Glebe House study, it says, was the dressing-room of the small Danes. After their toilet they passed through the underground passages to church. They went through many little doors, down stairs, through parlours, until they came to the great chamber under the cross, where the minister held forth. The passage does not guess what old faith that minister belonged to, or what rites he celebrated. But it suggests the stairs probably represent the descent from one chamber to another. The little doors represent the bridges found in some souterrains, and at Donaghmore itself. There a stone juts out from the floor, and a little farther on another comes down from the roof, leaving only a narrow passage, so that you must creep over and under these bridges to reach the end of the cave. The country people regard the Danes as distinctly human, and yet there is much about them that recalls the fairies. Two old men, one in County Antrim and one in County Derry, said the Danes and the wee-folk are much the same. The fairies' dress varies. In the north-east of Antrim they dress in green, perhaps a tradition of people who stained themselves with woad. In parts of that county they are said to wear tartan. In other parts of Ulster the fairies are usually described as dressing in red, possibly a people who dyed themselves with red ochre, or who simply went naked. On Tory Island the fairies dressed in black. Keating tells us the Fomorians, who had their headquarters at Tory Island, were \
Fairies known as Ganelochs near Lough Oughter

Lough Oughter · lake or lakes · Cavan

In County Cavan, fairies were said to inhabit a fort near Lough Oughter, described by locals as beautiful musicians sometimes called Ganelochs, about the size of children.

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The traditions in regard both to Danes and fairies are very similar in different parts of Ireland. In Co. Cavan the country people spoke of the beautiful music of the fairies, and told me of their living in a fort near Lough Oughter. One woman said they were sometimes called Ganelochs, and were about the size of children, and an old man described them as little people about one or two feet high, riding on small horses.
In Co. Waterford I was told that the fairies were not ghosts: they lived in the air. One man might see them while they would be invisible to others.

Project Gutenberg #37187, Chapter 2

As the companion tells it

Lough Oughter in County Cavan has its own fairy lore. The country people here spoke of the beautiful music of the fairies, and told of them living in a fort near the lough. One woman said they were sometimes called Ganelochs, and were about the size of children. An old man described them as little people, one or two feet high, riding on small horses. The traditions around fairies were similar across different parts of Ireland. In County Waterford, people said the fairies were not ghosts, that they lived in the air, and that one person might see them while they remained invisible to others.
Fairy music heard at fort on the Shimna River

Shimna River · river · Down

The large fort on the Shimna River near Newcastle was said to be a place where fairy music was often heard.

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We have seen that the fairies are believed to inhabit the souterrains; they are also said to live inside certain hills, and in forts where, so far as is known, no underground structure exists. I may mention as an example the large fort on the Shimna River, near Newcastle, where I was told their music was often to be heard. There may be many souterrains whose entrance has been choked up, and of which no record has been preserved. Mr. Bigger gave last session an interesting account of one discovered at Stranocum; another was accidentally found last September in a field about three miles from Newry. Mr. Mann Harbison, who visited the souterrain, writes to me that the excavation has been made in a circular portion which is six feet wide and five feet high. A gallery opens out of this chamber, and is in some places not more than three feet six inches high.
The building of the forts and souterrains is ascribed by the country people to the Danes, a race of whom various traditions exist. They are said to have had red hair; sometimes they are spoken of as large men, sometimes as short men. One old woman, who had little belief in fairies, told me that in the old troubled times in Ireland people lived inside the forts; these people were the Danes, and they used to light fires on the top as a signal from one fort to another. I heard from an elderly man of Danes having encamped on his grandmother's farm. Smoke was seen rising from an unfrequented spot, and when an uncle went to investigate the matter he found small huts with no doors, only a bundle of sticks laid across the entrance. In one of the huts he saw a pot boiling on the fire, and going forward he began to stir the contents. Immediately a red-haired man and woman rushed in; they appeared angry at the intrusion, and when he went out threw a plate after him.

Project Gutenberg #37187, Chapter 2

As the companion tells it

The Shimna River runs through County Down near Newcastle. There is a large fort on this river, and people said fairy music could be heard there often. The fairies were believed to live inside certain hills and in forts, even where no underground structure was known to exist. They also inhabited souterrains, underground chambers and galleries whose entrances may have been choked up and lost. The building of forts and souterrains was ascribed by country people to the Danes. Traditions about the Danes varied. They were said to have had red hair. Sometimes they were spoken of as large men, sometimes as short men. One old woman, who had little belief in fairies, said that in the old troubled times people lived inside the forts. These people were the Danes, and they used to light fires on top as a signal from one fort to another. An elderly man told of Danes having encamped on his grandmother's farm. Smoke was seen rising from an unfrequented spot, and when an uncle went to investigate, he found small huts with no doors, only a bundle of sticks laid across the entrance. In one hut he saw a pot boiling on the fire, and going forward he began to stir the contents. Immediately a red-haired man and woman rushed in. They appeared angry at the intrusion, and when he went out they threw a plate after him.
Giant Scooped Out Rathlin Island Near Armoy

near Armoy · parish · Antrim

Near Armoy the author was shown a valley and told that giants had scooped out the earth there and thrown it into the sea, thereby forming the Island of Rathlin.

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One does not hear so much about giants in Antrim as in Donegal, but in Glenariff I was told of four, one of whom lifted a rock at Ballycastle and threw it across the sea to Rathlin--a distance of five or six miles. Great as this feat was, a still greater was reported to me near Armoy,[89] where I was shown a valley, and was told the earth had been scooped out and thrown into the sea, where it formed the Island of Rathlin.
The grave of the giant Gig-na-Gog is to be seen some miles from Portrush on the road to Beardiville.[90] I could not, however, hear anything of Gig-na-Gog, except that he was a giant.

Project Gutenberg #37187, Chapter 8

As the companion tells it

Travelling through the parish of Armoy, you are in giant country. The author of Ulster Folklore noted that one does not hear so much about giants in Antrim as in Donegal, but he was told near Armoy of a remarkable feat. He was shown a valley and told the earth had been scooped out by giants and thrown into the sea, where it formed the Island of Rathlin. The same writer heard of four giants in Glenariff, one of whom lifted a rock at Ballycastle and threw it across the sea to Rathlin, a distance of five or six miles. So the island off this coast, it was said, had its beginnings in handfuls of earth flung by giants.
St. Bridget's rushes custom at Tobermore

Tobermore · townland · Mayo

At Tobermore, those bringing in rushes for St. Bridget's crosses ask at the door 'May St. Bridget come in?' and are answered 'Yes, she may,' before making crosses as at Maghera.

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While we were resting I asked about rush crosses, which are put up in many cottages at Maghera, and, gathering some rushes, Daniel McKenna showed me how they were made. He told me that on St. Bridget's Eve, January 31, children are sent out to pull rushes, which must not be cut with a knife. When these rushes are brought in, the family gather round the fire and make the crosses, which are sprinkled with holy water. The wife or eldest daughter prepares tea and pancakes, and the plate of pancakes is laid on the top of the rush cross. Prayers are said, and the family partake of St. Bridget's supper. The crosses are hung up over doors and beds to bring good luck. In former times sowans or flummery was eaten instead of pancakes. I have heard of similar customs in other places. At Tobermore those who bring in the rushes ask at the door, "May St. Bridget come in?" "Yes, she may," is the answer. The rushes are put on a rail under the table while the family partake of tea. Afterwards the crosses are made, and, as at Maghera, hung up over doors and beds.[10]
This custom probably comes to us from pre-Christian times. The cross in its varied forms is a very ancient symbol, sometimes representing the sun, sometimes the four winds of heaven. Schlieman discovered it on the pottery of the Troad; it is found in Egypt, India, China, and Japan, and among the people of the Bronze Period it appears frequently on pottery, jewellery, and coins.

Project Gutenberg #37187, Chapter 3

As the companion tells it

Somewhere around here in Tobermore, a old custom marks St. Bridget's Eve. On January 31, children are sent out to pull rushes, which must not be cut with a knife. When the rushes are brought in, those carrying them ask at the door, "May St. Bridget come in?" The answer comes back, "Yes, she may." The rushes are put on a rail under the table while the family partake of tea. Afterwards the crosses are made, and hung up over doors and beds to bring good luck. The same custom is found at Maghera, where Daniel McKenna showed how the crosses were made. There the family gather round the fire, and the crosses are sprinkled with holy water. The wife or eldest daughter prepares tea and pancakes, and the plate of pancakes is laid on the top of the rush cross. Prayers are said, and the family partake of St. Bridget's supper. In former times sowans or flummery was eaten instead of pancakes. This custom probably comes from pre-Christian times. The cross in its varied forms is a very ancient symbol, sometimes representing the sun, sometimes the four winds of heaven. Schlieman discovered it on the pottery of the Troad. It is found in Egypt, India, China, and Japan, and among the people of the Bronze Period it appears frequently on pottery, jewellery, and coins.
The Grave of the Giant Gig-na-Gog near Portrush

near Portrush · town · Antrim

On the road from Portrush to Beardiville, the author was shown the grave of a giant called Gig-na-Gog, though no further information about him could be learned beyond his being a giant.

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The grave of the giant Gig-na-Gog is to be seen some miles from Portrush on the road to Beardiville.[90] I could not, however, hear anything of Gig-na-Gog, except that he was a giant.
In the stories of giants we no doubt often have traditions of a tall race, who are sometimes represented as of inferior mental capacity. At other times we appear to be listening to an early interpretation of the works of Nature. The Donegal peasant at the present day believes that the perched block on the side of the hill has been thrown by the arm of a giant. In the compact columns of the Giant's Causeway and of Fingal's Cave at Staffa primitive man saw a work of great skill and ingenuity, which he attributed to a giant artificer; and Finn McCoul is credited with having made a stupendous mole, uniting Scotland and Ireland. This Finn McCoul has many aspects. He does not show to much advantage in the following legend, which I heard on the banks of Lough Salt in Donegal: Finn was a giant but there was a bigger giant named Goll, who came to fight Finn, and Finn was afraid. His wife bade him creep into the cradle, and she would give an answer to Goll. When the latter appeared, he asked where was Finn. The wife replied he was out, and she was alone with the baby in the cradle. Goll looked at the child, and thought, if that is the size of Finn's infant, what must Finn himself be? and without more ado he turned and took his departure.[91] This Finn had an eye at the back of his head, and was so tall his feet came out at the door of his house. We are not told, however, what was the size of the house.

Project Gutenberg #37187, Chapter 8

As the companion tells it

As you pass through Portrush, there is a grave on the road toward Beardiville that belongs to a giant called Gig-na-Gog. Nothing else could be learned of him, only that he was a giant. No story, no deed, no date. Just the name, and the fact that he was a giant, and a grave that people still point out. Stories of giants in Ireland may carry old memories of a tall race of people, sometimes said to be of lesser wit than ordinary folk. At other times they seem to be an early way of explaining the works of nature. The Donegal peasant believes a great perched block on a hillside was thrown there by a giant's arm. The close-packed columns of the Giant's Causeway and of Fingal's Cave on Staffa looked to primitive man like the work of great skill, and he gave the credit to a giant builder. Finn McCoul is said to have built a vast mole joining Scotland and Ireland. Finn has many sides. He does not cut an impressive figure in a legend told on the banks of Lough Salt in Donegal. Finn was a giant, but there was a bigger giant named Goll who came to fight him, and Finn was afraid. His wife told him to creep into the cradle, and she would deal with Goll. When Goll arrived he asked where Finn was. The wife said Finn was out, and she was alone with the baby. Goll looked at the child and thought, if this is the size of Finn's infant, what must Finn himself be. He turned and left. Finn had an eye at the back of his head, and was so tall his feet came out at the door of his house. We are not told what was the size of the house.
Cloven-footed fairies near the Gap of Dunloe

near Gap of Dunloe · pass · Kerry

A lad met near the Gap of Dunloe described fairies as having cloven feet and black hair, differing from the red-haired fairy descriptions common elsewhere.

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

Project Gutenberg #37187, Chapter 2

As the companion tells it

Somewhere about Gap of Dunloe, a lad described the fairies to the writer of this passage. He said they had cloven feet and black hair. While fairies are generally associated with the forts, the writer had heard in both County Down and County Kerry of their living in caves in the mountains. A boatman at Killarney spoke of the Leprechauns as little men about 3 feet in height, wearing red caps. He thought the fairies might be taller, and spoke of their living in the forts. He said these forts had been built by the Danes, who must have been small men, when they made the passages so low. Fairies and Danes are both associated with these ancient structures. Although the Irish peasant speaks of these Danes having been conquered by Brian Boru, the structure and position of the raths and souterrains point to their having been the work of one of the earlier Irish races rather than the medieval Norsemen. Their name appears to identify them with the Tuatha de Danann, whose necromantic power is celebrated in Irish tales. According to O'Curry, one class of fairies are the representatives of the Tuatha de Danann. Some high authorities regard the Tuatha de Danann and the fairies as alike mythological beings. In popular legend the fairies are certainly endowed with superhuman attributes; they can transport people long distances, creep through keyholes, and the fairy changeling, when placed on the fire, can escape up the chimney and grin at his tormentors. If you ask the country people who are the fairies, the reply is frequently, as it was put in the source, "Fallen angels." An old woman in Donegal said these angels fell, some on the sea, some on the earth, while some remained in the air; the fairies were those who fell on the earth.
Danish souterrain under the White Fort at Dungiven

near Dungiven · town · Derry

Near Dungiven on the River Roe there is said to be a souterrain under the Cashel or 'White Fort', reputedly built by the Danes, part of a neighbourhood rich in antiquities.

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The fairies, being believed to be fallen angels, are especially dreaded on Hallow Eve night. In some places oatmeal and salt are put on the heads of the children to protect them from harm. I first heard of this custom in the valley of the Roe, where there are a large number of forts said to be inhabited by the fairies. The neighbourhood of Dungiven on that river is rich in antiquities. I was told there was a souterrain under the Cashel or "White Fort," said to have been built by the Danes. There is another under Carnanban Fort, and not far from this there are the stone circles at Aghlish. An old woman of ninety-six showed them to me, and said it was a very gentle[97] place, and it would not be safe to take away one of the stones.
[Illustration: PLATE XII. [_R. Welch, Photo._ FLINT SPEARHEAD AND BASALT AXES FOUND UNDER FORT IN LENAGH TOWNLAND.]

Project Gutenberg #37187, Chapter 9

As the companion tells it

The road passes near Dungiven, a town on the River Roe in Derry. The neighbourhood there is rich in antiquities. There is said to be a souterrain under the Cashel, or White Fort, reputedly built by the Danes. Another souterrain lies under Carnanban Fort, and not far from it are the stone circles at Aghlish. An old woman of 96 showed the circles to the writer and said it was a very gentle place, and it would not be safe to take away one of the stones. The valley of the Roe has a large number of forts, said to be inhabited by the fairies. The fairies are believed to be fallen angels, and are especially dreaded on Hallow Eve night. In some places oatmeal and salt are put on the heads of children to protect them from harm. This custom was first heard of in that valley.
Forts at Horn Head and Glenties ascribed to the Danes

near Horn Head · promontory · Donegal

Local tradition attributed the forts on Horn Head and at Glenties to the Danes.

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From my own experience I can corroborate this statement. An artificial island in Lough Sessiagh, in Co. Donegal, was shown to me as the work of the Danes. The forts on Horn Head and at Glenties are also ascribed to them.
The use of the souterrains was not confined to prehistoric times. The one at Greenmount appears to have been inhabited by the medieval Danes, as a Runic inscription, engraved on a plate of bronze, has been discovered in it, the only one as yet found in Ireland. In 1317 every man dwelling in an ooan, or caher's souterrain, was summoned to join the army of Domched O'Brian.[35] The French traveller, Jorevin de Rocheford, speaks of subterranean vaults where the peasants assembled to hear Mass,[36] and in still more recent times the smuggler and the distiller of illicit whisky found them convenient places of concealment.

Project Gutenberg #37187, Chapter 5

As the companion tells it

Somewhere about Horn Head, old forts stand that local people long credited to the Danes. The same was said of a fort at Glenties. An artificial island in Lough Sessiagh in Donegal was shown to one writer as Danish work too. These were not idle claims. At Greenmount, a souterrain appears to have been inhabited by medieval Danes, because a Runic inscription engraved on a plate of bronze was discovered there, the only one yet found in Ireland. Souterrains like these stayed in use long after prehistoric times. In 1317 every man dwelling in an ooan, or caher's souterrain, was summoned to join the army of Domched O'Brian. A French traveller, Jorevin de Rocheford, wrote of subterranean vaults where peasants assembled to hear Mass. In later years still, smugglers and illicit whisky distillers found them convenient places to hide.
Smaller demolished fort at Culnady

Culnady · townland · Derry

Miss Jane Clark referred to a smaller fort at Culnady which had been demolished; its two central mounds had been formed of earth on a stone foundation.

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This fort was visited in 1902 by the Royal Society of Antiquaries of Ireland, when a very interesting paper, written by Miss Jane Clark of Kilrea, was read. She mentions that Dr. O'Donovan considered this fort one of the most interesting he had met with; not so magnificent as the Dun of Keltar at Downpatrick, but much better fortified, and states that a map of the time of Charles I. represents Dunglady Fort as a prominent object, and shows three houses built upon it, one of considerable size. Quoting from an unpublished letter of Mr. J. Stokes, she refers to the triple rampart, which makes the diameter of the whole to be three hundred and thirty feet. There was formerly a draw well in the middle of the fort, and at one time it was used as a burial-ground by members of the Society of Friends. Miss Clark also referred to a smaller fort at Culnady, which had been demolished. The two mounds in the centre of this rath had been formed of earth on a stone foundation.
A rapid drive brought me back to Maghera in time for a short visit to the ruins of the Church of St. Lurach, popularly known in the district as St. Lowry. There is a curious sculpture of the Crucifixion over the west doorway, which is shown in the sketch of this doorway by Petrie in Lord Dunraven's "Notes on Irish Architecture."[14]

Project Gutenberg #37187, Chapter 3

As the companion tells it

Somewhere close to Culnady there was once a smaller fort, now demolished. What we know of it comes down through Miss Jane Clark of Kilrea, who wrote a paper read in 1902 when the Royal Society of Antiquaries of Ireland visited the area. Her main subject was the great Dunglady Fort, which Dr. O'Donovan had called one of the most interesting he had met with, not so magnificent as the Dun of Keltar at Downpatrick but much better fortified. She noted that a map from the time of Charles the First shows Dunglady Fort as a prominent object with three houses built upon it, one of considerable size. She quoted an unpublished letter from Mr. J. Stokes about its triple rampart, making the diameter of the whole three hundred and thirty feet. There had been a draw well in the middle, and at one time it was used as a burial-ground by members of the Society of Friends. But Miss Clark also referred to this smaller fort at Culnady, which had been demolished. The two mounds in the centre of this rath had been formed of earth on a stone foundation. That is all she left of it.
Spiral markings and crosses near Mevagh

Mevagh · townland · Donegal

Near Mevagh there are rocks with spiral markings, visited by Conference members, as well as another rock inscribed with crosses.

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The young farmer told me of some rocks at a place he called Dooey, on which crosses were inscribed. I believe that near Mevagh, in addition to the spiral markings, which were visited by many members of the Conference, there is another rock on which crosses are also inscribed.
Firbolgs, Danes, Finns, and Pechts, of whom I have spoken on former occasions, are all strictly human; and if the fairy has been more spiritualized, I think, in many of the traditions, we may see how closely he is allied to ancient and modern pygmies.

Project Gutenberg #37187, Chapter 7

As the companion tells it

Somewhere around here there are rocks bearing old spiral markings. Many members of the Conference came to see them. A young farmer also spoke of a place he called Dooey, where crosses are inscribed on another rock. The carved crosses and the spirals are separate marks on separate stones.
Sweathouse entrance at Maghera leads to souterrain

Maghera · parish · Down

At Maghera, the entrance to a souterrain is shown via the Sweathouse, illustrating the underground 'coves' associated with fairy dwelling traditions.

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As will be seen in the following pages, tradition records several small races in Ulster: the Grogachs, who are closely allied to the fairies, and also to the Scotch and English Brownies; the short Danes, whom I am inclined to identify with the Tuatha de Danann; the Pechts, or Picts; and also the small Finns. My belief is that all these, including the fairies, represent primitive races of mankind, and that in the stories of women, children, and men being carried off by the fairies, we have a record of warfare, when stealthy raids were made and captives brought to the dark souterrain. These souterrains, or, as the country people call them, "coves," are very numerous. They are underground structures, built of rough stones without mortar, and roofed with large flat slabs. Plate II. shows a fine one at Ardtole, near Ardglass, Co. Down. The total length of this souterrain is about one hundred and eight feet, its width three feet, and its height five feet three inches.[1] The entrance to another souterrain is shown in the Sweathouse at Maghera[2] (Plate III.).
As a rule, although the fairies are regarded as "fallen angels," they are said to be kind to the poor, and to possess many good qualities. "It was better for the land before they went away" is an expression I have heard more than once. The belief in the fairy changeling has, however, led to many acts of cruelty. We know of the terrible cases which occurred in the South of Ireland some years ago, and I met with the same superstition in the North. I was told a man believed his sick wife was not herself, but a fairy who had been substituted for her. Fortunately the poor woman was in hospital, so no harm could come to her.

Project Gutenberg #37187, Chapter 1

As the companion tells it

In the parish of Maghera, a sweathouse holds the entrance to a souterrain. These underground structures the country people call "coves" are built of rough stones without mortar and roofed with large flat slabs. A fine example at Ardtole, near Ardglass in County Down, runs about one hundred and eight feet long, three feet wide, and five feet three inches high. Tradition in Ulster records several small races. The Grogachs are closely allied to the fairies and to the Scotch and English Brownies. The short Danes the author identifies with the Tuatha de Danann. There are also the Pechts, or Picts, and the small Finns. His belief is that all these, including the fairies, represent primitive races of mankind. In the stories of women, children, and men carried off by the fairies, we have a record of warfare, when stealthy raids were made and captives brought to the dark souterrain. Although the fairies are regarded as fallen angels, they are said to be kind to the poor and to possess many good qualities. "It was better for the land before they went away" is an expression the author heard more than once. The belief in the fairy changeling has, however, led to many acts of cruelty. Terrible cases occurred in the South of Ireland some years ago, and the same superstition was met in the North. A man believed his sick wife was not herself, but a fairy who had been substituted for her. Fortunately the poor woman was in hospital, so no harm could come to her.
The Old Fort, Antrim - a typical rath

near Antrim · town · Antrim

The old fort at Antrim is described as a typical rath, though unlike some other sites it has no known souterrain.

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As the title of this paper I have given "Folklore connected with Ulster Raths and Souterrains," but if I used the language of the country-people I should speak, not of raths and souterrains, but of forths and coves. In these coves it is believed the fairies dwell, and here they keep as prisoners women, children, even men. These subterranean dwellings may not be known to mortals. I heard of a lad being kept for several days in the fort of the Shimna, near Newcastle, Co. Down, and I was told that the great rath at Downpatrick had been a very gentle place, meaning one inhabited by fairies. In neither of these forts is there, as far as is known, a souterrain, nor is there one in the old fort at Antrim, a typical rath. In many cases we do find the entrance to a souterrain is in a fort. I may mention Ballymagreehan Fort, the stone fort near Altnadua Lough in Co. Down, and Crocknabroom, near Ballycastle. Although not in Ulster, I may also refer to a fine example of a rath with a souterrain in it, the Mote of Greenmount, described by the Rev. J. B. Leslie in his "History of Kilsaran, Co. Louth."[32]
[Illustration: PLATE VIII. [_R. Welch, Photo._ THE OLD FORT, ANTRIM.]

Project Gutenberg #37187, Chapter 5

As the companion tells it

Antrim is a town the road passes through, and the old fort here is what the country people would call a forth. The people of Ulster do not speak of raths and souterrains. They speak of forths and coves. In the coves, they say, the fairies dwell, and there they keep prisoners: women, children, even men. These subterranean dwellings may not be known to mortals. A lad was said to have been kept for several days in the fort of the Shimna, near Newcastle in County Down. The great rath at Downpatrick was called a very gentle place, meaning one inhabited by fairies. But in neither of those forts is there a known souterrain, and there is none in the old fort at Antrim either. It stands as a typical rath. In many cases the entrance to a souterrain is indeed found in a fort, as at Ballymagreehan Fort, the stone fort near Altnadua Lough in County Down, and Crocknabroom near Ballycastle. The Mote of Greenmount, described by the Reverend J. B. Leslie in his history of Kilsaran, County Louth, is another fine example. But Antrim's fort keeps its secrets above ground.
Broadstone cromlech near Kilrea

near Kilrea · town · Derry

North of Maghera, near Kilrea, stands the large cromlech known as the Broadstone, and Kilrea itself draws its water supply from a fairy well.

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

Project Gutenberg #37187, Chapter 3

As the companion tells it

As you pass near Kilrea, there's a large cromlech called the Broadstone, some miles from the town. The neighbourhood holds several forts. The town draws its water supply from a fairy well.
Inscribed crosses on rocks at Dooey

Dooey · townland · Donegal

A young farmer told the author of rocks at Dooey on which crosses were inscribed.

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The young farmer told me of some rocks at a place he called Dooey, on which crosses were inscribed. I believe that near Mevagh, in addition to the spiral markings, which were visited by many members of the Conference, there is another rock on which crosses are also inscribed.
Firbolgs, Danes, Finns, and Pechts, of whom I have spoken on former occasions, are all strictly human; and if the fairy has been more spiritualized, I think, in many of the traditions, we may see how closely he is allied to ancient and modern pygmies.

Project Gutenberg #37187, Chapter 7

As the companion tells it

Somewhere around here, at a place called Dooey, a young farmer once told the author of rocks with crosses inscribed on them. Nearby Mevagh has spiral markings that drew many visitors, and there is said to be another rock there with crosses cut into it as well.
Souterrain discovered at Stranocum

Stranocum · townland · Antrim

Mr. Bigger gave an account of a souterrain discovered at Stranocum, adding to the record of underground fairy dwelling-places in the region.

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We have seen that the fairies are believed to inhabit the souterrains; they are also said to live inside certain hills, and in forts where, so far as is known, no underground structure exists. I may mention as an example the large fort on the Shimna River, near Newcastle, where I was told their music was often to be heard. There may be many souterrains whose entrance has been choked up, and of which no record has been preserved. Mr. Bigger gave last session an interesting account of one discovered at Stranocum; another was accidentally found last September in a field about three miles from Newry. Mr. Mann Harbison, who visited the souterrain, writes to me that the excavation has been made in a circular portion which is six feet wide and five feet high. A gallery opens out of this chamber, and is in some places not more than three feet six inches high.
The building of the forts and souterrains is ascribed by the country people to the Danes, a race of whom various traditions exist. They are said to have had red hair; sometimes they are spoken of as large men, sometimes as short men. One old woman, who had little belief in fairies, told me that in the old troubled times in Ireland people lived inside the forts; these people were the Danes, and they used to light fires on the top as a signal from one fort to another. I heard from an elderly man of Danes having encamped on his grandmother's farm. Smoke was seen rising from an unfrequented spot, and when an uncle went to investigate the matter he found small huts with no doors, only a bundle of sticks laid across the entrance. In one of the huts he saw a pot boiling on the fire, and going forward he began to stir the contents. Immediately a red-haired man and woman rushed in; they appeared angry at the intrusion, and when he went out threw a plate after him.

Project Gutenberg #37187, Chapter 2

As the companion tells it

Somewhere around here at Stranocum, a souterrain was discovered. Mr. Bigger gave an account of it last session. The country people believe the fairies inhabit the souterrains. They are also said to live inside certain hills and in forts where no underground structure is known to exist. There is a large fort on the Shimna River near Newcastle where fairy music was often heard. There may be many souterrains whose entrance has been choked up, and of which no record has been preserved. Another was accidentally found last September in a field about three miles from Newry. Mr. Mann Harbison visited it and wrote that the excavation was made in a circular portion six feet wide and five feet high. A gallery opens out of this chamber, and in some places it is not more than three feet six inches high. The building of the forts and souterrains is ascribed by the country people to the Danes, a race of whom various traditions exist. They are said to have had red hair; sometimes they are spoken of as large men, sometimes as short men. One old woman, who had little belief in fairies, said that in the old troubled times in Ireland people lived inside the forts. These people were the Danes, and they used to light fires on the top as a signal from one fort to another. An elderly man told of Danes having encamped on his grandmother's farm. Smoke was seen rising from an unfrequented spot. An uncle went to investigate and found small huts with no doors, only a bundle of sticks laid across the entrance. In one of the huts he saw a pot boiling on the fire, and going forward began to stir the contents. Immediately a red-haired man and woman rushed in; they appeared angry at the intrusion, and when he went out they threw a plate after him.
The great rath at Downpatrick, a 'gentle' place

near Downpatrick · town · Down

The great rath at Downpatrick was said to have been a 'gentle' place, meaning it was believed to be inhabited by fairies.

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As the title of this paper I have given "Folklore connected with Ulster Raths and Souterrains," but if I used the language of the country-people I should speak, not of raths and souterrains, but of forths and coves. In these coves it is believed the fairies dwell, and here they keep as prisoners women, children, even men. These subterranean dwellings may not be known to mortals. I heard of a lad being kept for several days in the fort of the Shimna, near Newcastle, Co. Down, and I was told that the great rath at Downpatrick had been a very gentle place, meaning one inhabited by fairies. In neither of these forts is there, as far as is known, a souterrain, nor is there one in the old fort at Antrim, a typical rath. In many cases we do find the entrance to a souterrain is in a fort. I may mention Ballymagreehan Fort, the stone fort near Altnadua Lough in Co. Down, and Crocknabroom, near Ballycastle. Although not in Ulster, I may also refer to a fine example of a rath with a souterrain in it, the Mote of Greenmount, described by the Rev. J. B. Leslie in his "History of Kilsaran, Co. Louth."[32]
[Illustration: PLATE VIII. [_R. Welch, Photo._ THE OLD FORT, ANTRIM.]

Project Gutenberg #37187, Chapter 5

As the companion tells it

Downpatrick is a town the road passes through or near, and it had a great rath. In the language of the country people, it would not be called a rath at all but a forth. The people also spoke of souterrains as coves, and it was in these coves that they believed the fairies dwelled. There, the story went, the fairies kept prisoners: women, children, even men. These subterranean dwellings might not be known to mortals at all. The great rath at Downpatrick was said to have been a very gentle place, and gentle meant one inhabited by fairies. There is no souterrain known in that rath, nor in the old fort at Antrim, which is a typical rath. But in many cases the entrance to a souterrain is indeed found inside a fort, as at Ballymagreehan Fort, the stone fort near Altnadua Lough in County Down, and Crocknabroom near Ballycastle. A lad was said to have been kept for several days in the fort of the Shimna near Newcastle in County Down, held there among the fairies. The people had their own words for all of this: forths and coves, not raths and souterrains.
Ballymagreehan Fort souterrain entrance

Ballymagreehan · townland · Down

Ballymagreehan Fort in Co. Down is cited as an example of a fort where the entrance to a souterrain is found within it.

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As the title of this paper I have given "Folklore connected with Ulster Raths and Souterrains," but if I used the language of the country-people I should speak, not of raths and souterrains, but of forths and coves. In these coves it is believed the fairies dwell, and here they keep as prisoners women, children, even men. These subterranean dwellings may not be known to mortals. I heard of a lad being kept for several days in the fort of the Shimna, near Newcastle, Co. Down, and I was told that the great rath at Downpatrick had been a very gentle place, meaning one inhabited by fairies. In neither of these forts is there, as far as is known, a souterrain, nor is there one in the old fort at Antrim, a typical rath. In many cases we do find the entrance to a souterrain is in a fort. I may mention Ballymagreehan Fort, the stone fort near Altnadua Lough in Co. Down, and Crocknabroom, near Ballycastle. Although not in Ulster, I may also refer to a fine example of a rath with a souterrain in it, the Mote of Greenmount, described by the Rev. J. B. Leslie in his "History of Kilsaran, Co. Louth."[32]
[Illustration: PLATE VIII. [_R. Welch, Photo._ THE OLD FORT, ANTRIM.]

Project Gutenberg #37187, Chapter 5

As the companion tells it

Somewhere close to Ballymagreehan there is a fort, and in that fort is the entrance to a souterrain. The country-people would not call it a rath or a souterrain. They would call it a forth and a cove. They believe the fairies dwell in these coves, and there they keep prisoners: women, children, even men. These subterranean dwellings may not be known to mortals. A lad was kept for several days in the fort of the Shimna, near Newcastle in County Down. The great rath at Downpatrick had been a very gentle place, meaning one inhabited by fairies. Yet neither of those forts has a souterrain, as far as is known, nor does the old fort at Antrim, a typical rath. But in many cases the entrance to a souterrain is indeed inside a fort. Ballymagreehan Fort is one such example. Others are the stone fort near Altnadua Lough in County Down and Crocknabroom, near Ballycastle. The Mote of Greenmount in County Louth, described by the Reverend J. B. Leslie in his History of Kilsaran, is another fine example of a rath with a souterrain in it.
Plan of Ballymagreehan Fort souterrain, Co. Down

Ballymagreehan · townland · Down

A plan of the souterrain at Ballymagreehan Fort was drawn for the author, documenting the underground structure believed locally to be a fairy dwelling.

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The plan of the souterrain at Ballymagreehan Fort, Co. Down, was kindly drawn for me by Mr. Arthur Birch. I am much indebted to the Council of the Royal Anthropological Institute for their kindness in allowing me to reproduce the plan of the souterrain at Knockdhu from Mrs. Hobson's paper, "Some Ulster Souterrains," published in the _Journal_ of the Institute, vol. xxxix., January to June, 1909. My best thanks are also due to Mrs. Hobson for allowing me to make use of her photograph of the entrance to this souterrain. The other illustrations are from photographs by Mr. Robert Welch, M.R.I.A., who has done so much to make the scenery, geology, and antiquities of the North of Ireland better known to the English public.

Project Gutenberg #37187, Chapter 1

As the companion tells it

Somewhere around here is Ballymagreehan Fort, an underground structure known as a souterrain. A plan of it was drawn for the author by Mr. Arthur Birch. The souterrain at Ballymagreehan Fort in County Down is one of several such underground passages recorded in this part of Ulster. Souterrains are ancient subterranean chambers, and this one drew enough interest to be surveyed and documented. The author credits Arthur Birch with producing the plan, and notes that other illustrations of souterrains in the region came from photographs by Mr. Robert Welch, who worked to make the antiquities of the north of Ireland better known. Mrs. Hobson had already published a paper on Ulster souterrains in the Journal of the Royal Anthropological Institute in 1909, covering sites such as the one at Knockdhu.

This book is in the public domain; how the books' rights are judged. The passages are quoted as the scan has them, spelling and all; a story's place is the gazetteer's best reading of the text and can be wrong.

Ulster Folklore

The stories, best first

Palaeolithic implements found at Killiney

The Sweat-house near Ballyknock Farmhouse

Backaderry Cove souterrain near Castlewellan

Fairy threat used to discipline boys at Ballycairn Fort

Finn McCoul's garden and castle near Glenshesk

Herman's Fort souterrain in Clarkill near Castlewellan

Ointment story variant near Lough Salt

Perched blocks thrown by giants near Glenties

Old woman from Garvagh on the departure of the fairies

Fairies departed to Scotland from Killevy graveyard

Giant's Rock-Throw from Ballycastle to Rathlin

Ruins of St. Lurach's Church, Maghera

Black-Dressed Fairies of Tory Island

Danes' graves near Ballygilbert

Fairies blown away by storm at Ballynahinch

Fairy descriptions from a Glenshesk elder

Leprechaun description from a Killarney boatman

Souterrain accidentally found near Newry

Souterrain at Ardtole near Ardglass

Souterrain opened near Castlerock

Souterrain under a cottage at Finvoy

Danes' Underground Passage to Church at Donaghmore

Fairies known as Ganelochs near Lough Oughter

Fairy music heard at fort on the Shimna River

Giant Scooped Out Rathlin Island Near Armoy

St. Bridget's rushes custom at Tobermore

The Grave of the Giant Gig-na-Gog near Portrush

Cloven-footed fairies near the Gap of Dunloe

Danish souterrain under the White Fort at Dungiven

Forts at Horn Head and Glenties ascribed to the Danes

Smaller demolished fort at Culnady

Spiral markings and crosses near Mevagh

Sweathouse entrance at Maghera leads to souterrain

The Old Fort, Antrim - a typical rath

Broadstone cromlech near Kilrea

Inscribed crosses on rocks at Dooey

Souterrain discovered at Stranocum

The great rath at Downpatrick, a 'gentle' place

Ballymagreehan Fort souterrain entrance

Plan of Ballymagreehan Fort souterrain, Co. Down