If we were, we to believe the stories and old wives’ tales handed down to us by our grandmothers we would not be faulted for thinking that, at one time, Ireland was a land controlled by spirits and demons. Ireland is filled with tales concerning witches, warlocks, white ladies, fairies, and leprechauns. It seems that the earth, the air, and the sky, were peopled by these mysterious beings at one time. In every crumbling and desolate cottage on the uninhabited moorland or woodland lived a witch or warlock. Elsewhere, the margins of our beautiful loughs, the hearts of our silent and isolated glens, the recesses of our romantic mountain valleys, the mould covered walls of every ancient ruin, and the mystic circle of each hill-fort, were said to be the chosen to all sorts of strange, unearthly beings.
These beliefs were not just held to by the ignorant and uneducated peasantry. In fact, many who were well educated and moved in more enlightened circles within society were equally infected by such beliefs. There were very sensible and well-informed people in the land who turned a deaf ear to any voice of reason and the dictates of common sense. In fact, such people would more easily doubt the truth of the Holy Bible than the existence of supernatural beings influencing life. The stories of such beings had become so interwoven in the superstition of the entire people, and social system, that no event could happen to a person during their lifetime in which the ‘Good People’ were not implicated, either for good or evil.
If the head, or a member, of a leading family died, the wail of the banshee was sure to be heard in the twilight calling for the ‘Death Coach’ to come. Should a favourite child in a family be brought down by disease, it was believed that the beautiful, beloved child had been changed for a squalling, ravenous, and decrepit starveling. If a farmer’s cattle ailed, or his milk cows were not productive, it was likely that the cattle had been touched by the fairies or bewitched. Should your much beloved wife be suddenly taken away from you, it was alleged that the fairies were the culprits. They took her in her most kind, loving, and the most interesting persona, and left you a bland, unattractive, wooden person in her stead.
I can clearly recollect the thrill of fear, mingled with a certain amount of pleasure, with which I listened to the tales of a great aunt. It is over fifty years since that time, when my great aunt would visit and warm herself at my mother’s fireside. She would chat idly over a cup of sweet tea and speak to me about all the spiritual beings that she had knowledge of. She was an educated woman, and very pious, but she would sooner doubt herself than the existence of witches and fairies. Her mind and memory was a fountain of knowledge and a storeroom of memories of those occasions when they had played a role in the life of her family. These stories I then began to believe in most implicitly, particularly because in many instances the people involved were also members of my own family. For instance, she told me the story of how her grandfather, one autumn morning, detected a large hare, which was in the act of milking one of his cows. He fired his gun at thief, wounding it, and when he tracked the blood trail left behind, he discovered that it was flowing from the thigh of an old woman who lived in a nearby ruin of a cabin.
This knowledgeable woman could also relate how an elder brother had surprised a leprechaun as he was in the middle of making a pair of shoes for his people. Her brother could describe his clothing down to the smallest detail, and how the leprechaun had escaped captivity by pretending to strike at my uncle’s eye with his awl. This tactic caused my uncle to wink just at that moment when he was in the act of seizing the creature, and thereby prevented him from gaining his fortune. She also told the story of a child which was taken from its mother’s arms one night while she slept. Luckily, the child was missed before he could be carried out of the house, through the keyhole, and on hearing the cries of the heartbroken parent the child was dropped to the floor without suffering any injury. It had never occurred to my great aunt that the child might have rolled out of the bed accidentally.
There was another tale that she would often tell me, and it would have been worse than heresy to doubt the truth of it, because she knew the parties involved very well. There was an honest, hardworking man called John McKinney, who lived in a nearby village. One night, reluctantly, he was obliged to leave his warm bed during “the witching hour”. He had almost forgotten something of importance that was needed the next day and he went immediately to fetch it. While he was on his way back home the silence of the night was disturbed by the strokes of an axe reverberating through a neighbouring area of woodland. As he stopped to listen, John heard some voices in conversation with each other. His curiosity caused him to draw up and listen to what was being said. It was then, when he distinctly heard the question asked, “What are you doing to-night?” and to his dismay the response was, “I’m making a wife for John McKinney.”
“Devil the bit of it!” said Jack, “you’ll make no wife for me, for I have enough trouble already. I think I’ll do very well with the one I have.” With these words John turned on his heels and rushed home, hardly drawing his breath until he had his wife held tightly in his arms. He gripped her so tightly it was almost a death-grip he had on her, and we would not loosen his hold until the crisis was over, and in this way, he had foiled the plans of the fairies,
In years gone by the entire social system within Ireland was deeply pervaded by the idea of supernatural influence. As a consequence of this there was an indefinable aura of dread and fear, which hung like the ‘Sword of Damocles’ over the heads of all and embittered their very lives. It is true that the evil was only imaginary, but not on that account any the less hurtful. Superstition is a mental malady is, therefore, exceedingly difficult to counteract or eradicate, and often led to a sense of real anxiety and distress among people. Just as the case of McKinstry, whose ideas were filled with witchcraft and fairy freaks, never even thought that the noise and voices he had heard might be a practical joke played by some of his neighbours. As a consequence, therefore, he suffered all the feelings of suspense and trouble that warned that there was real danger nearby.
The spread of useful knowledge and the dissemination of sound education among all classes in our society have lately effected a great change in the intellectual powers of the people. Such encounters with the supernatural, like those described herein, are still sometimes used to “adorn a tale,” are now unheeded. In fact, there are few of my countrymen who would hold, even for a single moment, any belief in the absurd idea of evil creatures. Nevertheless, there are always some exceptions. These exceptions might include a few old women, who may be still haunted by the sprites of their younger days. In some remote districts of the country a belief in witchcraft certainly prevails among the local folk. But, most of these beliefs and fears have been ingrained by prejudices from youth, and they have been fostered and kept alive by the practices of con-men and others who say they can prevent the effects of these beings with countercharms. These low lives exist and continue to prosper because of the credulity of the public. In general, throughout Ireland, belief in witches, fairies, and the like is virtually defunct now.
There are, however, exceptions. In several districts in Ireland, especially in the west of the country there are those who still believe that evil-disposed persons can deprive their neighbours of their milk or butter. This is said to be done in various ways, the most usual of these being the use of a corpse hand, which is kept shrivelled and dried to stir the milk and to gather the butter. Another method that is adopted is to follow the cows on a May morning and gather the soil which drops from between their cloots (the two halves of a cloven hoof). Yet another strategy is said to be by collecting the froth, which forms on a stream running through their pasture, and milking your own cow on it. While some insist that these means are so simple that their absurdity is enough to refute any belief in them.
Yet, such things are still passionately believed in. Allow me to demonstrate that this is indeed the case, and also, at the same time, expose the trickery and sleight of hand by which some criminal types succeed in throwing dust into the eyes of the native population. I will relate to you an event in which I was personally concerned, and to disclose the matter fully in all of its ramifications, twists and turns. I must confess that I was, for a short time, almost inclined to believe myself to be the dupe of a fairy man.
It has been quite a number of years since I lived in the area known as the “Vale of the Blackwater”. It is still well known to be good pastureland, and I owned a good cow who provided me with a plentiful supply of milk and butter, which were of excellent quality, and helped greatly in contributing to the material comforts of my family. That cow was a beautiful and a gentle creature, which, I was certain, would be the beginning of a large herd of similar cattle that would help me build a profitable and extensive dairy.
Around the ‘Blackwater’ there was a strong belief that an evilly disposed person possessed the power to deprive a dairy farmer of his milk and butter, and I heard many complaints about such things happening. The majority of these complaints named the main culprit to be a woman who lived in the vicinity, and who was known locally as “The Hawk,” She was a handsome, middle-aged woman who lived in reasonably comfortable circumstances, but there was a fire in her eye and a terrible sharpness in her tongue that justified the name locals had given her. Her husband was a small farmer, but there were many who suspected him of being concerned in a murder some years before this. She, however, was a reputed to be a witch, and the entire family were disliked and avoided by the people who lived in the area.
One cold January morning, while working outside, I was informed that a woman had come into the kitchen of the house. She had simply sat herself down at the kitchen table and began to watch the motions of the family, without stating the purpose for which she had come. When I went down to the house, I found her sitting at the table, smartly dressed, but with a very sinister expression on her face that made me feel uncomfortable from the beginning. On asking her the purpose of her business with me, she told me that she had heard I was in the market for some geese, and that she had a few birds to dispose of.
“How many?” I asked.
“A goose and a gander,” she replied tersely.
“How much do you want for them?”
When she told me the price, she was asking I was taken aback and exclaimed, “How Much? “Her price was almost three times the usual market price and that was why I was so shocked. Then, I thought that I had, perhaps, made a mistake in the number, and I asked her again, “Why, how many have you?”
“A goose and a gander,” said she.
“And what kind of an eejit do you suppose me to be, that I would agree to give you such a price as that?” I said abruptly.
“Oh!” said she, “they are good geese, and only I wish to help you out I would not offer them to you at all.”
“Indeed! I am much obliged by your good wishes,” said I, “but as I think you want to make a fool of me, you should take your geese to another market. Rest assured I will not take them at any price, and the sooner you take yourself off with them the better.”
The woman appeared to be highly offended by what I said and, as she got up from the table to leave, I heard her mutter something about my being sorry for refusing her offer. The woman left the house angrily and it was only after she had left, that I discovered it had been “The Hawk” who had favoured me with the visit.
On that same morning, a gang of ‘travellers’, consisting of tinkers, chimneysweeps, a couple of beggars, and a piper, had pitched their tent on the roadside, a short distance from my home. The members of this group had spread themselves out, over the surrounding district in pursuit of some work they could do. All of this coincided with it also being churning-day, and my wife had set up everything in their proper order, and she was proceeding well with her work. The milk had cracked, the butter was expected, and suddenly the sound of music could be heard throughout the farm. The piper, who was a member of the party of ‘travellers’ had come to the farm to give us a sample of his musical skill. He played for us all a few planxties and hornpipes, was duly rewarded for his efforts, and he left. Shortly after he was gone, two buxom beggars, both brown and bare-legged, with cans in their hands, kerchiefs on their heads, and huge massive rings on their fingers, came and demanded alms. They were told that there was nothing then ready, and one of them immediately asked a drink.
“I have absolutely nothing to offer you but water,” said my wife, “until the churning’s done.”
“It’s Well water,” said my wife proudly and went to get some. On getting the water the beggar-woman took a sup or two, put the remainder in her can, and then went off. Strange as it may seem, my butter went off too. From that day in January until the following May eve, not a morsel did we get from our beautiful ‘Brownie’.
Because I did not put any faith in tales of witchcraft, I was willing to attribute this difficulty to some natural cause affecting the cow. But, in all this time the milk did not show any perceptible change in either its quantity or quality. At the same time, the cow did not exhibit any symptoms of being sick or out of sorts, except that she began to cast her hair. We made sure that she was well supplied with good fodder, comfortably lodged, well attended to, and every possible care was taken of the milk. But all these precautions served no purpose because the butter was not forthcoming and, because I did not believe in witchcraft, I was laughed at by my neighbours.
“Your cow is bewitched,” they cried, “and you may as well throw spit against the wind, if you think you will get your butter back without first getting the charm.”
Some said “The Hawk” had it, while others said that the gipsy took it away in her can, and some others suggested that it had followed the piper. None of these things seemed to matter, because I still had to eat my bread without butter, and brood over my loss, and not one word of sympathy did I get. There were, however, various countercharms recommended for me to employ. “Send for Andy, the Scotsman from the other side of the Lough,” said one, “he fears neither man nor beast, and he will surely get it for you.”
“Send for ‘The Hawk,’ and clip a bit off her ear,” said another neighbour.
“Let them keep their mouths full of water, and never speak while they are churning,” said a third.
The one thing that I did learn at this time was that there were as many ways of getting it back, as there were of losing it, and all of them equally simple, and probably just as efficient. In this way matters continued until the early part of April when, one morning, a man called to the house wanting to see me. He was a bright, active, and handsome fellow, who was small in stature and not richly dressed. He was a sinewy man, well-built and strong looking, with that tanned wrinkled skin of a man who is used to being outdoors. He was well clothed in tweed jacket, well-worn cord trousers, and a pair of black working boots. His cloth cap sat at an angle on his head and he had a good pair of boots on his feet. There was certainly no shyness in demeanour, and he possessed a certain look about himself, which seemed to say, “I’d have you know that I am actually a clever man.”
“So,” he said, without any introduction, “you’ve lost your butter.”
“Yes,” I replied, “it is certainly gone.”
“Well, if you want me to, I will get it back for you,” he said in a matter of fact way. “My name is O’Hara, and I live at the ‘White Glen’, where I am known to the people as ‘The Fairy Man.’ I am able to find things that have been stolen, for I carry the ‘garvally’.” (This was an implement like a Shepherd’s Crook which was carried by magicians and holy men, and was said to have mystical powers)
“Is that right?” I remarked with a disbelieving tone of voice, “Sure, you must be a very clever man, but can you get my butter?”
“Have no doubt of it,” said O’Hara, “if it is in the country at all, then I will get it back for you.”
Naturally, being a native of the area I had heard about the ‘garvally’ on previous occasions, when it was described to me as “a crooked thing like the handle of an umbrella, covered with green baize.” It was used in bygone years for swearing upon and, it was said to be, “ a terrible thing, for if you swore falsely and it was around your neck, your mouth would turn to the back of your head, or you’d get choked in such a way as you’d never fully recover.” In recent times it had, however, lost much of its virtue and fame, through so many wastrels putting it around their necks and swearing to a deliberate lie, without suffering any visible harm.
As for O’Hara, he made no strange demands. He simply requested that he be given a deep plate, some water and salt, with a little of the cow’s milk. When these were provided, he began by asking my wife and I to come forward a little. He then asked our names, if I was the owner of the cow, how long I had had her, if that woman was my wife, when we had lost our butter, and if we suspected any person who might have taken it. To all these questions I gave the necessary answers, but to the last of these I told him that I did not believe in witchcraft.
“Don’t you believe in fairies?” he asked.
“Not Much,” said I.
“No matter,” said O’Hara, “maybe before I’m done you will begin to believe in them.”
Turning back to the plate he proceeded, in a very solemn manner, to pour some water into the plate on three individual occasions, following this procedure: He would say “In the name of the Father,” and add a drop; then, “in the name of the Son,” and another drop; finally, “in the name of the Holy Ghost,” and the third drop would be poured. He then proceeded to add the milk in the same manner, and finally sprinkled in the salt, using the same formula. O’Hara now stirred the mixture three times with his finger, repeating the words as before, and asked us both to do the same. I hesitated to do this, because I did not want him to think that I had any faith in the process, by taking an active part in it. But O’Hara convinced me to act against my scruples by asking me if what he was doing is not being done for a very honourable reason. I could do nothing else but agree that, so far, I saw nothing very objectionable in what he was doing. My wife, of course, had no such scruples and eagerly joined with O’Hara to persuade me to do what I had been asked.
His next step was to make the sign of the cross over the plate with his hands, and then, waving them over his head, he made several curious figures in the air while muttering some kind of language that I could not fully understand. From the odd sound and syllable that I could catch, it sounded as if he were talking some kind of vulgar Latin. Gradually, the man became extremely excited, raving like a demon, stamping with his feet, and shadow-punched with his fists. As he spoke, it was if he was pleading rather than opposing or issuing commands. All the while his eyes appeared to be fixed upon and following the motions of some being, he was talking to, but we could not see. Suddenly he gave out an unearthly scream, as if in an agony of terror and pain. At the same time, he held up his hands as if he were warding off some kind of threat, retreating backwards around the room as if being by some kind of implacable enemy. Gradually, he returned to the place that he had left and, turning himself to the four cardinal points, he made the sign of the cross at each turn after dipping his fingers in the mixture. He blessed himself devoutly by anointing his forehead, shoulders, and breast. As he regained his self-possession, O’Hara raised his hands and eyes toward heaven in an attitude of fervent thankfulness and wiped the perspiration which streamed profusely from his brow with the cuff of his coat. As he gradually recovered his breath, he moved from a state of the greatest possible excitement and became calm and collected once again.
In my mind, all of this was an act, albeit was done extremely well. I must confess, however, even though I was convinced that it was all false, the entire show made an enormously powerful impression upon me. In truth I did not feel at all comfortable with this play acting. I did not like the idea of being in the same room with the evil one, who to all appearances was chasing my friend, the magician, around it. I began to feel a sudden and indescribable sensation of dread creeping over me, and there were more than a few drops of perspiration that formed on my brow. My hair, of which I do not have very much, mysteriously began to stiffen and to become wiry. My wife clung closely to my side seeking protection, and the great agitation in her mind could be felt through the heavy pumping of her heart, which in that moment matched the beating of my own.
Having taken a short pause, the magician asked for a ribbon, which he immediately passed over his forehead and around his head. Bringing the ends to the front, he knotted it over his nose before twining it round his fingers in the manner that children call a cat’s cradle. O’Hara knelt down and peered through the ‘cradle’ attentively into the mixture, which I imagined at the moment fermented and sent up a blue vapour.
After gazing a few seconds in this manner, he cried out “Aha! She that has your butter is not far off! Bring me a lighted candle.”
We hurried to do as he asked and, when it was brought to him, he placed the candle in the plate. “Now,” he said, “both of you kneel down here. Do as I do, and say as I say, and we’ll have her brought here directly.”
“No!” I exclaimed loudly, “we will not.” By this time, I thought we had gone far enough. I was convinced that if what we were engaged in was not an unholy act, it was at least a piece of gross deception, and I did not want to continue with the charade or give it any authority through my further participation.
“Why?” O’Hara exclaimed in surprise, “do you not want to get your butter back?”
“Yes,” I told him, “I would like to have my butter returned, but I don’t want it done through a charm or other black art.”
“What is being done here is undoubtedly a charm,” he said, “but it is done with the best of intentions, and I have done the same for others who are as every bit as good as you ever were.”
“So much the worse for them,” I replied, “that they would allow such profane things to be done, and I am sorry that any person would be so wicked, or so foolish, as to encourage you in your tricks. Allow me to tell you that I neither like you, nor your trickery, and the sooner you get about your own business the better.”
The conjuror jumped to his feet angrily, blew out the candle, grabbed hold of the plate, and attempted to throw the contents into the fireplace. My wife, however, was in no mood to have her hearth wet, and she took the plate from him, putting it in a place of safety. He was terribly angry and began to shout, accusing me of allowing him to take a great deal of trouble on my account, and he insisted on getting on with his task. But I was determined not to give in to him, and, being considerably upset and annoyed by what had transpired between us, I insisted that he get off my property, and I left him to what was asked of him.
A few moments after I left O ‘Hara I heard the noise of a violent altercation and scuffle, and I was loudly called on for help. Rushing to the scene of altercation, I found my wife holding O’Hara tightly by the neck and preventing him from leaving.
“What is going on now, for God’s sake?” I shouted.
“Your man, here” said she, “when he leaving us, decided to take a glowing coal out of the grate, and then he told me to take care of my children.”
Of course, O’Hara strongly denied all this, until he was confronted by the young girl, whom my wife employed as a servant. I immediately threatened to call the police and to have him charged as an impostor. But he began to stammer, and finally acknowledged that he had said those things to my wife. He quickly added that he had meant no harm by it. “And sure,” said O’Hara, “there’s absolutely no harm in advising you to mind them well. For, just as easily as one of your cows could get injured, so maybe your children can be just as easily injured.”
“You’re not treating me well,” he continued; “I came here at the request of a friend to try to do you a good turn, and I asked for nothing in return, yet now you’re putting me out of your house. But I’ll tell you that you will be happy to see me yet. Just take my advice and never throw out your Sunday’s ashes until Tuesday morning, and always sweep your floor in from the door to the hearth.” And, with those final words, away he went.
My heart now began beating a lot easier, because I thought that we had finally got rid of the ‘Fairy Man’. This, however, was not to be the end, for I was to be mystified even further. When I looked at the plate over which he had performed his incantations, I discovered that the contents were thick, yellow, and slimy, with a sediment that looked like globules of blood at the bottom. This was something extraordinary, because I had watched the man very closely, and I did not see him put anything into the plate but the milk, water, and salt.
The end of the month now drew near, and our bread still had no butter to spread upon it. This was the reason why almost every morsel of bread seemed to stick in my poor dear wife’s throat. She, of course, did not possess the same scruples of conscience as I had, and she was of the opinion that the cow had been bewitched. She would remind me of my faults by complaining, “Here we are day after day, losing our income when all our problems could have been solved but for your squeamishness, in not allowing the ‘Fairy Man’ to finish his task.”
She would harangue me almost every day in this way, and did not hesitate to call me a fool, an eejit, and a complete ass. I must admit that nearly every one of my neighbours were much of the same opinion as she was. One of my neighbours, a respectable farmer’s wife, was particularly tenacious about her opinion. One evening, while visiting, she said, “My Robin was down in Sligo, and he heard that if you got the coulter of a plough (a vertically mounted component of many ploughs that cuts an edge about 7 inches (18 cm) deep ahead of a ploughshare), and made it red-hot in the fire while you were churning, the butter would come back. Or, if you chose to churn on Sunday morning before the lark begins to sing, you will surely get the butter back.”
“Don’t you tempt me anymore, more with your spells, for I will not stand for it,” said I, impatiently. “I will never swop my peace of mind for a pound of butter, if I should never eat another morsel.” But, in all honesty, my peace of mind was already gone. The continual urging and yammering, that I was being subjected to, had made me heartily sick. Inwardly, I had made mind up to sell the cow at the first opportunity I had, and thereby end the matter completely.
In the afternoon of May eve, I had reason to leave home for a short time, and, when I returned, I was rather surprised to find all the windows in the house closed, as well as the door locked against me. I knocked on the door and called out for someone to let me in, but I received no answer. I could, however, hear the noise of churning going on inside, and the truth of what was happening flashed across my mind. Annoyed by my wife’s belief in such superstitious nonsense, I went to the garden to await the result of her ritual. In a short period of time she came running out of the house like a demented person, clapping her hands and screaming, “Oh! we’ve got the butter, we’ve got the butter!”
As I went into the house I found a coulter of a plough fizzing and sparkling at a white heat in the fire, an ass’s shoe under the churn, my worthy neighbour standing over it, panting and blowing from the exertions she had made on my behalf, and wiping the dew-drops from her really lovely face. Meanwhile, in the churn, floating like lumps of gold in a sea of silver, as fine a churning of butter as ever we had been blessed with. Well, I will admit that I was gobsmacked by the entire episode, and when I was asked, “Now, is there no witchcraft or magic in a red-hot coulter?” I could scarcely muster up courage to utter “No.”
I tried, in vain, to protest that the butter came back to us because “Brownie” had got back to her pasture. It was all, I argued, because of the change in her feeding, from dry fodder to the mellow and genial production of spring grass. The loss, I said, was the result of changing her feed from grass to hay. In the face of what had happened in the house, however, it was futile to argue such a case. Everyone was convinced that it was all due to O’Hare’s incantations, or the magic of the red-hot coulter, the influence of the ass’s shoe, or the tremendous pommelling the milk had been subjected to.
A few days after the event, I had the opportunity to talk to a knowledgeable man who was a herdsman in charge of a large stock farm. He patiently listened to my story and when I had finished, he burst into hearty laughter. “Dear God,” said he, “I took you for a sensible man, and never thought for one minute that you would believe in such nonsense.”
“Some time ago I would sooner have believed that black was white,” I told him. “But how can I ignore the chain of circumstantial evidence that I have witnessed? Firstly, ‘The Hawk’ coming to me with her high-priced geese, then the gypsies and the piper, and finally losing my butter just at that moment.”
“It is very easy to account for it,” he said. “In the first place, you took your cow from grass and fed her on hay.”
“Yes, we did. But we made sure that she had plenty of winter cabbages, and we gave her boiled potatoes.”
“Just the thing. Cabbage is good for helping to provide plenty of milk, but not for butter. I bet you that you gave her the potatoes warm.”
“And she got a scour?”
“Indeed, she did, and her hair fell off.”
“So, I thought. And afterwards she got in good condition?”
“Oh! aye, she put her butter on her ribs. Did you kill a pig at Christmas?”
“Where did you put your bacon?”
“Why, under the shelf in the dairy.”
“Now the truth is out! Never as long as you live put meat, either fresh or salted, near your milk-vessels. If you do, you will surely spoil your milk and lose your butter.”
“This may account for my loss, but what have you to say to its coming back?”
“Why, what’s to stop it, when your bacon is in the chimney and your cow at grass?”
“But the red blobs in the plate, and O’Hare fighting the devil for me, what do you say to that?”
It was at this point that the man burst into such a violent fit of laughter that I really thought he would actually snap the waistband of his trousers. “O’Hare! ha! ha! — O’Hare! ha! ha! ha! — sure he’s the greatest villain that ever-breathed fresh air. He came to me one time when I had a cow sick, and said she was enchanted by the fairies, and that he would cure her for me. He began with his tricks with the milk and water, just the same as he did with you. But, I watched him very closely, and when I saw the smoke rising out of the plate, I got him by the neck, shook a little bottle of vitriol out of the cuff of his coat, and took a paper of red earthy powder out of his waistcoat pocket.”
I was both shocked and confounded by what he told me. Could I have been made a complete fool of by the ‘Fairy Man’? Even the thought of this made me feel humiliated, and I began to wish that I had remained in complete ignorance. On reflection, however, I had every reason to congratulate myself that it had been only a temporary lapse in my beliefs. I had been right in my original opinion, that, except the witchery of a pair of blue languishers, or the fairy spell of a silver-tongued siren, there is now no evil of the kind to be believed in.