The Seer

The normal things that amuse people are considered by the ‘Seer’ as being little else than vanity, if not something even worse. He despises those people who live and think only for the present, without ever once doing something for posterity, by attempting to discover the great events that lie in our future.

Domestic joys or the distresses that ordinary people encounter do not affect him in the least because the ‘Seer’ is not at all interested in feelings or emotions, but with a person’s principles. The speculations in which he indulges, and by which his whole life and conduct are regulated, place him far above the usual impulses of humanity. He does not care much who has been married or who has died, for his mind is more interested in communing with unborn generations upon affairs of high and solemn importance.

Seer 2In the Seer’s mind, the past is something, but the future is everything, while the present unless it is marked by the prophetic symbols, means little or nothing. The topics of the ‘Seer’s’ conversation are vast and mighty, being nothing less than the fate of kingdoms, the revolution of empires, the ruin or establishment of creeds, the fall of monarchs, or the rise and prostration of principalities and powers. It is not surprising then, that a mind engaged in such things does not want to consider the lesser subjects of ordinary life, which are the priority of ordinary men. It is understandable that a man who is hard at work in evolving out of prophecy the subjugation of some hostile state, couldn’t care less if ‘Joe Bloggs’’ daughter was married to ‘Desperate Dan’s’ son, or not.

The ‘Seer’ could be called ‘The Prophecy Man’ because he devotes himself solely to the close observation of those political occurrences which mark the signs of the times, as they bear upon the future. It is his business to link such events with his own prophetic theories, which he spreads around. Many of the itinerant characters of old had when compared with him, a very limited area of operations. Instead of being confined to a parish or a barony, the bounds of the ‘Prophecy Man’s’ travels were those of the entire kingdom.

My Great-grandfather once told me about such a man, whom he said was the only one worthy of the title of ‘Prophecy Man’. He was known Barney Hagan, but my great-grandfather said that he didn’t know where in Ireland he was born. It remained a mystery, which is almost an advantage for a man who was constantly spoken of as ‘The Prophecy Man’. Quite oddly, although Barney could not read, he always carried about with him several old books and manuscripts that were concerned with his favourite subject.

Barney was a tall man and was always neatly dressed. He could not be considered a beggar, by any means, but was viewed as a person who must be received with respect wherever he went. People knew perfectly well that it was not with every farmer in the neighbourhood that he would feel happy to stay with. There was nothing of the austere and half-starved man in his appearance, which might be considered as a common trait of a Prophet. But Barney’s appearance was far from that, for he was quite portly. However, like a certain class of fat men, his natural disposition was to be calm and meditative. His movement was slow and regular, and his travel from one resting-place to another never exceeded the length of ten miles. Yet, even at this rate of travel, he covered the entire kingdom several times. Furthermore, there was hardly a local prophecy of any importance within the country with which he was not acquainted.

He took great delight in the words of the greater and lesser prophets in the Old Testament, but his favourite was the Revelations of St John the Divine. Usually, when the family came home from work in the evening, he would stretch himself on two chairs, with his head resting upon the hob, and his eyes closed to show that his mind was deeply engaged with the matter in hand. As he rested like this, he would ask someone to read the particular prophecy on which he wished to talk at length. It was generally curious and amusing entertainment to hear the text, accompanied by his own singular and original commentaries. There were, of course, many occasions when he was hoaxed by various jokers, and this was evident from the startling errors in the text which had been put into his mouth, and which, having been once put there, his tenacious memory never forgot.

Barney’s arrival in the neighbourhood was soon known far and wide throughout the district. As a result, the house in which he had thought it proper to stay became crowded every night. When their work had finished the people would eagerly gather to hear him speak. “Barney, old friend,” his host would say, “here’s a lot of the neighbours that have come to hear a lesson from you on the Prophecies. Sure, if you can’t give it to them, then who is there to be found that can?

By God, Paddy Trainor, although I say so myself, there’s a lot of truth in that. That same knowledge has cost me many a weary blister and sore heel in hunting it up and down, through mountain and glen, in Ulster, Munster, Leinster, and Connaught. And, sure, we should not be forgetting the Highlands of Scotland, where there is what they call the ‘short prophecy,’ or second sight. But, in that place, there is very little of the Irish or long prophecy, that tells what is to happen the ‘winged woman’ that had flown into the wilderness. No, indeed, their second sight isn’t true prophecy at all. If a man goes out to fish or steal a cow, and he happens to be drowned or shot, then another man who has the second sight will see this in his mind’s eye about or shortly after the time it occurs. But that’s no great thing. Many a time our own Irish dreams are equal to it, and indeed I have it from a knowledgeable man, that the gift they boast of has four parents, namely an empty stomach, thin air, a weak head, and strong whiskey. It is said that a man must have all these, especially the last before he can truly possess the second sight, and that is my own opinion as well. Now, I have a little book that contains a prophecy about the milk-white hind and the bloody panther, and a warning about the slaughter that there’s to be in the ‘Valley of the Black Pig’, as was foretold by ‘Beal Derg’, or the prophet with the red mouth, who never was known to speak except when he prophesied, or to prophesy only when he spoke.

The Lord bless and keep us! Why was he called the ‘Man with the Red Mouth’, Barney?

I’ll tell you that. First, because he always prophesied about the slaughter and fighting that was to take place in the future; and, secondly, because, while he spoke, the red blood always trickled out of his mouth, as proof that what he fore-told was true.

“Glory be to God! but that’s wonderful altogether. Well, well!”

“Aye, and ‘Beal Derg’, or the ‘Red Mouth’, is still living.”

“Living? why, is he a man of our own time?”

Our own time? The Lord help you! It’s more than a thousand years since he made the prophecy. The case you see is this. He and the ten thousand witnesses are lying in an enchanted sleep in one of the dark mountains.

An’ how is that known, Barney?

It’s known. Every night at a certain hour one of the witnesses and they’re all soldiers, by the way, must come out to look for the sign that’s to come.

And what is that, Barney?

It’s the fiery cross, and when he sees one on each of the four mountains of the north, he knows that the same sign is established in all the other parts of the kingdom. ‘Beal Derg’ and his men are then to waken up, and with their help, the ‘Valley of the Black Pig’ is to be set free forever.

“And what is the Black Pig, Barney?”

“The Presbyterian Church, that stretch from Enniskillen to Derry, and back again from Derry to Enniskillen.”

“Well, well, Barney, but prophecy is a strange thing to be sure! Only think of men living a thousand years!”

Seer“Every night one of ‘Beal Derg’s’ men must go to the mouth of the cave, which opens of itself, and then look out for the sign that’s expected. He walks up to the top of the mountain, and turns to the four corners of the heavens, to try if he can see it. And when he finds that he cannot, he goes back to ‘Beal Derg’, who, after the other touches him, starts up, and asks him, ‘Has the time come?’ He replies, ‘No. The man is, but the hour is not!’ and in that instant, they’re both asleep again. Now, you see, while the soldier is on the mountain top, the mouth of the cave is open, and anyone may go in that might happen to see it. One man it appears did, and wishing to know from curiosity whether the soldiers were dead or living, he touched one of them with his hand, who started up and asked him the same question, ‘Is the time come?’ Very, fortunately, he said ‘No’ and at that minute the soldier was as sound in his trance as before.

“And, Barney, what did the soldier mean when he said, ‘The man is, but the hour is not?’”

“What did he mean? I’ll tell you that. The man is Bonaparte, which means, when put into the proper explanation, the right side, namely the true cause. Learned men have found that out.”

“Barney, wasn’t Columcille a great prophet?”

“Aye, he was a great man entirely at the prophecy, and so was St Bridget. He prophesied ‘that the cock with the purple comb is to have both his wings clipped by one of his own breed before the struggle comes.’ Before that time, too, we’re to have the Black Militia, and after that, it is time for every man to be prepared.”

“And, Barney, who is the cock with the purple comb?”

“Why, the Orangemen to be sure. Isn’t purple their colour, the dirty thieves?”

“And the Black Militia, Barney, who are they?”

“I have gone far and near, through north and through south, up and down, by hill and hollow, till my toes were corned and my heels cut in pieces but could find no one able to resolve that or bring it clear out of the prophecy. They’re to be soldiers in black, and all their arms and accouterments are to be the same colour, and more than that is not known as yet.”

“It’s a wonder that you don’t know it, Barney, for there’s very little about prophecy that you haven’t got at the tips of your fingers.”

Three birds is to meet”, Barney proceeded, “upon the seas, two ravens and a dove, the two ravens are to attack the dove until she’s at the point of death. But before they take her life, an eagle comes and tears the two ravens to pieces, and the dove recovers. There are to be two cries in the kingdom. One of them is to reach from the Giants’ Causeway to the centre house of the town of Sligo. The other is to reach from the Falls of Beleek to the Mill of Louth, which is to be turned three times with human blood. But this is not to happen until a man with two thumbs and six fingers upon his right hand happens to be the miller.

“Who’s to give the sign of freedom to Ireland?”

“The little boy with the red coat that’s born a dwarf, lives a giant and dies a dwarf again! He’s lightest of foot but leaves the heaviest foot-mark behind him. And it’s he that is to give the sign of freedom to Ireland!”

Our Dead Friends

“Our dead Friends are right,” an old man told me after hearing that it was my custom to sit up late at night to read. “No, sir, that isn’t right at all,” he sighed and shook his head disapprovingly.

I was curious as to his reasoning and I asked him, “Why is that?

Well,” the old man began, “sure, don’t you know that your dead relatives, if it’s God’s will that they should be wandering about the place, always like to spend their nights in the old home. They come at ten o’clock, and if the house is not quiet they go away again. Then, they return at eleven o’clock, and if there is still any noise from inside, or any one sitting up, they do the same. But, at twelve o’clock they come for the last time, and if they are obliged to leave again, they must spend the night wandering about in the cold! But if they get into the house at any time between ten o’clock and twelve o’clock, they will sit around the hearth until the cock crows to herald the new day.”

The old man’s eyes showed the knowledge of his years and the easy way in which he explained things assured me that he was a man well versed in folklore. His explanation of the dead relatives visiting the home at night gave some light on customs that I had seen when visiting relations with my father in the days of my youth. One such custom that I had observed was that of the woman of the house carefully sweeping around the hearth and arranging the kitchen chairs in a semicircle in front of the “raked” fire before the last person awake finally makes their way to bed.

The old man listened intently as I told him about the custom I watched, many years before, and he told me that such preparations were often made in the homes of country folk. “Sure, what would the relatives think,” he said with a smile, “if the place was not tidied up before their arrival ? It is little respect we had for them, they’d say.”

I loved to walk along the country highways and byways of the county, especially in the summer. One day, I was walking along a road in the south of county and was accompanied by a good friend of my father’s, called Peter. We passed a poorly clothed and wretched-looking woman, who acted most oddly as we approached. Much to my amazement, as we came closer to her, the woman turned her back to us and stood with her head bent towards the ground until we had passed by. “What in the name of God is wrong with her, is she away in the head? ” I asked Peter.

Aye,” answered my friend, “the poor woman is a little astray in the mind, and that is what she always does when she sees a stranger.”

Peter then began to explain to me that he recalled seeing the same woman, when she was young lady and he was only a boy. At that time, she was growing up into a very attractive and sensible young girl, who was admired by all the young men in the entire neighbourhood. “Then, she saw something,” Peter told me in a mysterious tone of voice, “and the poor woman was never the same again.”

What, in the name of God, did she see? ” I asked.

Sure, I wouldn’t know,” he replied, “but, it might have been something similar to what her brother saw before he died.”

What was that? ”

Well, her brother was playing cards in a local village one night, and was returning home after twelve o’clock, when his eyes caught sight of a great number of strangely dressed, little men coming towards him. It struck him that every one of these little men were of the same size, and that they were marching to the sound of grand music. In the front of the parade there was one little man, who held a big drum and was heartily beating away at it, accompanied by two or three more little men with smaller drums, and the rest of the company had flutes. The poor woman’s brother was almost frightened to death by what he saw, and he stood rooted to the spot unable to move even an inch. The little man beating the big drum came up to him and asked him why he had dared to come along their way at that late hour of the night. The poor woman’s brother was completely mesmerised by the scene and could not utter a word in reply. Then, the little drummer ordered the rest of the parade to take hold of him and carry him along with them. ‘No!’ said one of the little men, ‘you won’t touch him this time. He is my own brother. Don’t you know me, Hughey?‘ he said as he turned toward the terror-stricken young man. In fact, he was his brother, who had died about a year earlier. ‘Go you home now, Hughey dear,’ the little man told him, in as mournful a voice as ever was heard, ‘apparition 2So, you see,” concluded Peter, “it is not advisable to be out late at night, particularly after twelve o’clock. And it is generally believed it was something similar that the poor sister had seen, which left her in her current condition.”

Naturally, I made no effort to question the supposition because I knew only too well, from past experiences, that any such efforts would prove to be fruitless. You, when you hear stories such as these, might choose to ridicule them and regard them as being complete nonsense. But, let me warn you that such ridicule and attempts to disprove such stories would only be a waste of your energy and your words. Those who have been brought up believing in the power of the Spirits, the ‘Good People’ and the Sidhe (Shee) are as convinced of their power and existence, as they are convinced of their own existence. In response to your efforts to dissuade them they will simply tell you that they know what they know.

More Irish Fairies

Changelings and other Fairy beings

In the past the Irish peasantry never thought, even for one moment, that a child abducted from its home would have been killed and buried in the cold earth somewhere. In their minds they imagined that the missing child was living among the fairies, although this belief did not lessen the heartbreak felt by the parents. They were convinced that their child was now condemned to endure, if not enjoy, all the changes in circumstances they would experience in a life that was constrained by their exile from heaven and earth. When the child was not restored again to its parents, it was assumed by the entire community that the child’s life was being prolonged to an indefinite period while it lived among the fairy-folk.

The idea that the fairy-folk practiced human abduction was held as being true among the Irish peasantry of days long passed. Today, when a child goes missing, or is abducted, all sorts of alarm bells begin to ring in our society. Some are returned unharmed, but most are found alive or dead, but all suffered at the hands of evil people. But, there are still some of whom no trace has been found. In many cases within Irish peasant homes those children who suddenly became sickly, or acted strangely, were often called changelings. It was said that the original child had been abducted from their home by the fairy-folk and replaced with an old, decrepit, sickly, emaciated ugly fairy child. The human parents almost expected such a thing to happen, especially when they knew that the fairy-folk prized young and lovely mortal children.

ChangelingTo guard against such things happening to children the midwives were accustomed to giving newly-born children a small spoonful of whisky, mixed with earth, as its first food. This was a charm intended to preserve the child from any extraordinary spell that may be cast upon them by the fairies. Special care was taken to watch over all new-born babies and to guard them until after they had been christened. Only then would they be considered free from the threat of abduction, or changed for a deformed, evil fairy child.

Although the peasant woman feared for her newborn child, especially if it was a handsome, fit, and pleasing child. But, it was not only children that were subjected to abduction and forced exile from their homes. Records speak of mortal women, who had recently been confined in childbirth, were also subject to abduction by the fairy-folk, who took them to the fairy realm where they would be forced to suckle and nurse fairy-born infants.

In Irish folklore, Changelings are said to have an inclination for carrying out certain grotesque pranks. They were known to mysteriously obtain a set of pipes, which they would carry under their arm, and they would often sit up in their cradle to perform a variety of airs with great flourish, as well as some strange grimaces. When the Changeling plays lively jigs, reels and hornpipes on that instrument, the people living in the cottage immediately began to dance wildly despite their reservations. Though they might be ready to drop with exhaustion the dancers are unable to stop their dancing until the Changeling stops playing.

Despite all the hilarious whims and oddities that a changeling might possess, it was still regarded as a very unwelcome family intruder. It was not unknown for the fairy child to be thrown across the fire’s hearth to attempt to eject him from the household. He would then suddenly vanish up through the open chimney, all the while calling on vengeance and shouting curses, as well as all kinds of terrible names, against the family that had sheltered him for so long.

The other method of removing the changeling froma cabin was to use a clean shovel to pick it up and place it on the centre of a dung-hill. In the meantime, the parents still believed that their own children would be returned to them no matter how long they had been absent. Men and women with special knowledge of the fairy-folk, called ‘fairy-doctors’ were called upon to direct certain prayers that would ensure the true child would return. The verses of these prayers were usually chanted in Irish. The following are the lines of a prayer that was once used for this reason and is translated into English and recorded Rev. John O’Hanlon (1870) :-

“Fairy-men and women all,

List! – it is your baby’s call;

For on the dung-hill’s top he lies,

Beneath the wide, inclement skies,

Then come with coach and sumptuous train,

And take him to your mote again.

For if ye stay till cocks shall crow,

You’ll find him like a thing of snow, –

A pallid limp, a child of scorn,

A monstrous brat of fairies born.

But ere you bear the boy away,

Restore the child you took instead;

When, like a thief, the other day,

You robbed my infant’s cradle bed,

But, give me back my only son,

And I’ll forgive the harm you done;

And nightly, for your gamboling crew,

I’ll sweep the hearth and kitchen too;

And leave you free your tricks to play,

Whene’er you choose to pass this way.

Then, like good people, do incline

To take your child and give back mine.”

When these words, or words like them, had been recited the Fairy-Doctors would retire to an adjoining cottage, closing the door carefully behind them and await whatever might happen, while they repeated some additional prayers and incantations. Any noise, whether caused by the elements or a passing vehicle, was quickly put down as due to the approach or departure of a fairy troop. When the door was opened sometime afterwards these so-called ‘Doctors’ would confidently declare that the true child had been returned. The poor emaciated being atop of the dung-hill was then brought into the cabin, and its deluded parents were told that their child would not long survive. The subsequent death of the child through mistreatment and malnourishment appeared to confirm the prediction made by the ‘Fairy-Doctor’. Each occasion added to the reputation already established by the ‘Fairy-Doctor’ among the Irish peasantry.

Fairy ManChildren, however, were not the only occupants of the raths who had been abducted. The fairy-folk would take a fancy to the pipes used by accomplished pipers, as well as the instruments used by other famous musicians. These people would often be abducted and brought to the underground and underwater habitations of the fair-folk. Unfortunately for these musicians, they had to play their music for the finely dressed, frisky little gentlemen and ladies. While the fairies danced the musicians played, until they were almost dead with fatigue. One saving grace, however, was that the fairy-folk were very conscientious about giving out good servings of refreshments and, usually before morning, those whom they had abducted would be freed. Sometimes, however, the musician was invited to stay with the fairy-folk but, if he preferred to return home to the land of mortals, he was allowed to go freely. But, the fairies will take away the musician’s instrument and replace it with one that is much more perfect and sweeter toned. Moreover, the fame of having been abducted to the land of the fairy-folk and having been given such a gift will establish the musician’s place in society, and his future financial prospects.

Likewise, midwives were said to be abducted to the fairy raths as pillion passengers on fairy horses that conducted them into the invisible abodes of the fairy-folk. Should these women take any food or drink while they are with the fairy-folk they cannot return home. But, these women are constantly pressed to eat and drink by the fairies, who constantly presented luxurious meals and drinks to them, upon which are placed the spell of detention.

We constantly hear stories about the gifts that the fairies can and have bestowed upon mortals like us. The fairies, however, were known to be less free in bestowing the riches of gold and silver to humans as a reward. Even when such riches were offered, those people so rewarded still found it very difficult to get their hands on it. There are many stories told about ‘crocks of gold’ and other treasures given by the fairy-folk that usually turn into stones, dry leaves, old bones, or something equally as worthless.

The Irish ‘fairy-man’, or ‘Fairy-women’, sometimes called ‘Fairy-Doctors’, were supposed to hold some mysterious sort of communication and influence with the fairies that lived in the motes and raths of the country. There were, of course, many rumours that these ‘fairy-doctors’ were impostors, who were originally changelings themselves. Such was the wariness of such people by the peasantry that they were generally relegated to living an almost hermit existence and a deep veil of mystery shrouded everything that they did.

They said that they were very well acquainted with all the secret things of the past, present and future. It was, allegedly, within their power to cure all illnesses and diseases that affect both man and beast. They said they could assist in the discovery and restoration of lost property, as well as give descriptions that would assist in the detection of the thief and their prosecution. People would go to them to have their fortunes told, because it was believed that they had knowledge of all matters that were of concern to the person. It was said that the fairies could cause cream to produce great amounts of cheese and the ‘fairy-doctors’ would take great care to impress on the minds of the ignorant that it would be desirable to make friends with the fairy-folk. This would prevent any evil effects caused by fairy resentment which could sometimes be regarded as fatal to the individual against whom it is directed.

The ‘fairy-doctors’ would often collect herbs and plants over which they would mumble certain spells and then use them as charms and cures for various troubles. These plants and herbs were considered to have been specially impregnated by some mysterious fairy influence that is efficacious for the healing arts. Sometimes, ‘Knowledgeable Old Women’, also called ‘Fairy-women’, were often known to exercise charms that did not encourage people to have confidence in their success. For example, an herb, or a bit of burnt sod taken from a the bonfire on St. John’s night in midsummer was often sewn into the clothes of women. It was a charm that was supposed to protect the wearer from any fairy plots, or abductions.

It was also said that there was an ointment that midwives used to smear on the fairy-children that, if rubbed on the eye of a mortal, would enable the mortal to see the spiritless skeleton of fairy illusions in the underground halls and palaces. Old friends and neighbours would often be discovered among the fairy followers in this manner. The fairies themselves, during their dancing and singing, also became visible to the eye that was rubbed with this ointment. Should a mortal make any sign to show that they could see the, the fairies would ask, “Do you see me?”

If answered in the positive they would be asked, “Which eye?”

Once informed the fairy will thrust his finger, or even puff his breath into that eye, and blind the incautious person, causing the charm to be removed.

As a final point of interest, the ‘Fairy-man’ was also called a ‘Charmer’ or ‘Cow-Doctor’ because he undertook to remove any fairy charms from sick cattle by preparing herbs and potions by spring well. So secretive was this process that he would not allow anyone to approach the site while he was creating his various concoctions. In some cases, particularly in the West of Ireland, cows were often driven into certain natural springs or loughs that were designated as being holy. This was done, usually, to restore the normal supply of dairy milk and butter, if the owner believed it had been reduced by some supernatural means. Considered to be a necessary part of the charm a bit of fresh butter was thrown into the water while certain incantations were sung.

Niamh’s Folk (Final Part)

Dermot did not offer to take the fodder from her, though he thought he was in love with Niamh and had every intention of asking her to marry him. He believed that the women of this county were used to carrying heavy burdens and left her to it. But Ruari McFee, saying nothing to the girl, began to untie the rope at her waist, and he swiftly swung the mass lightly over his own shoulders.

“Sure, there’s no need to do that!” Dermot said, while he thought to himself, “You are a ‘buck eejit!” (stupid idiot!)

“It is too heavy for a lass,” replied Ruairi, but his eyes did not meet Niamh’s eyes and they walked home together in silence through the creeping dusk.

Inside the cottage and by the red glow from the turf fire Niamh looked lovelier to him than ever she had. McFee, meanwhile, ate little and his mind appeared to be was in another place. Catriona’s remarks, and Dermot’s slow efforts at conversation seemed to fall on strangely deaf ears. He was a shy man, quietly spoken and found it difficult to socialise with people who were virtual strangers to him. Ruairi appreciated all these personality faults and yet could not quite understand what had come over him that evening. He asked himself the question all the next day, because, even as he threw himself into inspecting his new byres and out-houses, there was only one image in his mind and that was a picture of slim girl in a short faded green skirt, who was lying against a grassy bank, with her small head crushed against a background of faded ferns, and her shy lovely eyes looking into his face. It was Niamh, but she was said to be a changeling. “Nonetheless,” he told himself, “changeling or not, I have fallen in love with her!”

-***-

“It is no use at all to go against the girl. I have said so before now. And there are many girls in the district who are as good a prospect as she is, and maybe they’ll have a cow or two, or even a few pounds to bring with them. There’s wee Sheila O’Donnell and she could have as much as three hundred pounds to bring to the marriage!”

“As if I would look at a woman with a squint,” snapped Dermot as he furiously threw down the fishing-rod he was holding, “I will have none but Niamh, and if she will not have me, I will do someone an injury!”

In the meantime, Dermot’s mother deliberately continued peeling potatoes. “Ruairi McFee is stronger and bigger than you are,” she remarked. “And he has the eyes of a hawk, fists like jack-hammers. You’ll never take Niamh away from him by force. But perhaps, now, there might be a little plan; just a little plan, mind you.”

Dermot picked up the fishing-rod again and his cunning eyes grew intent. Catriona resumed, in her high-pitched voice, speaking without a pause as she peeled the potatoes. “The best thing would be that they would have a quarrel, and I’ll tell you a way this could happen. He doesn’t like to hear that they are all saying she is a changeling, and he doesn’t like her to talk about the good folk. When she told him the story of the kelpie that followed Robbie McVey over the moss, and finally drowned him in the ‘Black Pool’, he was angry, and called it all nonsense, and said that she should never again talk about such things. Niamh, of course, was not happy about that. She was asking me about the ‘Cave of Gold’ only yesterday, and when it was that anyone might see the fairies dancing, and if the tides would allow us to go. So, I told her it was on Midsummer’s Night at twelve o’clock, and she is just mad to go! Clean mad! But Ruairi was there, too, and I was listening at the door, after, and I heard him say that it was all just silly talk and nonsense, and that he would prefer that she did not go. He told her that it was too late at night, and that nasty squalls would spring up, and our boat was not exactly seaworthy. She begged and prayed that he would take her, and he said, ‘No’! Every time she pleaded he simply told her, ‘No’!”

“Very well, then,” Dermot cried out impatiently, as she paused in her story, “I suppose she is so mad with love that she gave the entire idea up.”

“She is pretty much in love,” his mother agreed, “and so she gave in to his wishes. ‘And I am going over to Ballygarvey, Niamh,’ I heard him say, ‘to see what Mr. Campbell, the land-agent, is wanting to tell me, and you will promise not to go when I am away because it is not safe for a girl like you to be out so late. Will you promise me?’ And she promised him. He told her that he would bring her a new brooch made of silver and marble stones, and they kissed each other before he left.”

“Very well, what then?” Dermot cried angrily. “I hear they are to be married when he comes back. So, what else is there for me, mother?”

Catriona had dropped her potatoes into the pot, and she swung it over the open turf fire, which was glowing redly in the dark little cottage. “Well, if I were you, Dermot, I would get out the boat, and I would offer to take her to the cave. And I will be telling her more stories to-night, when we are spinning. That girl is a changeling, sure enough, and she will go. When Ruairi comes back, he will hear the story, and he will be mad with her, and they will quarrel. You can go over to Liscorr that day, to be out of his way. They will have an almighty row, and will break off their relationship, and she will turn to you, in time.”

Dermot slowly considered the plan and agreed that it suited him perfectly well. He didn’t want a noisy quarrel, and no measuring of strength. He, too, remembered Ruairi’s muscles at the hurling match. But this secretly conspiring in the dark, while McFee was away, was much to his taste. He made up his mind now that his mother was a woman of great wisdom. He told her he approved of her plan, and that he would get her a little present the next time that he went to Ballygarvey. After this, her stories to Niamh about the cave were many and very enticing!

-***-

“Dermot, Dermot, but I’ve promised!” It was the next night, and Niamh stood before the cottage in her dark wincey skirt and green cotton jacket, her face turned up to her cousin’s. All last night, all through the day, old Catriona’s stories had haunted her every thought. The old woman had gone about her task in a cunning fashion and began as soon as they were both seated at the spinning-wheel and, in a rambling manner said that the next day would be Midsummer’s Night, when the fairies would be holding their dancing in the Cave of Gold. She said that only she was old, and frail, and feeble, she would have gladly gone to watch the festivities! Catriona had the second sight and could perhaps see what no other person could see and, she appeared to confident that the journey would hold no danger! How she would love to see the little folk dancing! At this point her voice fell quiet, and she looked around her into all the dark shadows of the kitchen, and up by the oak bench that stood near the window. She pricked up her ears in the hope of hearing the faint and far-off tune of Old Dingus Murray’s fiddle, for they said that the legendary sound could still be heard.

Feeling a little uneasy, Niamh rose from her seat, saying she would go and see if there were enough oat-cakes for supper, or see if that was someone outside. But, Catriona spoke sharply to her and told her to sit down again. She was determined that the girl would not escape her and then she asked if Niamh had ever been told the story of Old Dingus Murray and the Cave of Gold. Niamh admitted she had never heard the story and she sat down again, the spinning wheel idle and the soft grey carded wool lying in her lap. Catriona, spinning fast, and with the low vibrations of the wheel acting as a sort of accompaniment to her voice, began to tell the story. She was an Irish speaker, which makes it difficult to express in the English language the creeping, insidious fear and mystery of the tale. A tale about how the fiddler, Dingus Murray, fell in love with an O’Neill from Dargan, whose father would not allow him to woo his daughter until he overcame several foolish and impossible tasks.

CaveOne task required him to enter the Cave of Gold at midnight, on Midsummer’s Night, and play “The O’Neill of Dargan” as he passed through the little dancing folk and penetrated far into the mystery of the cave’s depths to where no man had ever been. Dingus, of course, took up the challenge, and with his long hair waving wildly in the breeze and his fiddle in his hands, he was seen standing at the shingly edge of the cave with his teeth gritted for the task ahead. The men who had rowed Dingus up to the cave saw him standing there, and they heard the first wild pealing notes from his fiddle drift in the wind. Thus, playing proudly and happily, he entered the cave with his dog at his heels, while they waited, watched, and listened. At last they heard one terrifyingly awful cry, after which there was silence except for the sound of the wind. Dingus had passed through the fairies, but “He never came home!”

Then, changing her tone, Catriona told the story of the only woman who had ever caught sight of the ‘wee folk’, and how, forever after, riches and wealth were hers, and she had never a wish that had gone unsatisfied! It was the going on into the inner caves that had undone the piper! The lass who had seen the fairies was a certain Eileen Curran, and “she married a chieftain, and went to live far away in another part of the country, and all her days she was clad in green silk. Yes, all her days!”

“How did she leave?” asked Niamh.

In a boat, with a man. It is easy, if the man is strong. Finally, Eileen Brid’s great stone cross at Craigmore, and they granted her even that! There she lies near the saintly Brid, and all because she had seen the ‘wee folk’ in the Cave of Gold!”

“Grandmother, would you lend me the magical rowan branch if I were to go?” Niamh whispered. “Would you, grandmother?” Her own voice frightened her for a moment and she imagined she could see Ruairi’s face appear before her. But, the old woman got up without a word, and, going to her linen cupboard took something, rolled in a fine kerchief, from it, which had the sweet smell of bog-myrtle in its folds, and she laid the brown faded leaves and the red, dry berries on Niamh’s lap.

“There it is! But you will give it back to me safely? or else bad things might happen to us all!”

“I will return it to you safely,” Niamh assured her. In her pocket she had the rowan, but Dermot was tampering with her conscience and her promise now.

“It was a very foolish thing to promise,” he said craftily. “Besides, Ruairi was afraid of the squalls, that is all, and there will be no squalls at all! You can come with me, and see if there is anything, and if my mother’s stories are true. If not, there is no harm done. It is a lovely cave to see.”

Niamh gave in, just as Catriona knew she would give in. Would she see anything? Would the ‘wee folk’ be there?  Before she could fully explore these thoughts, Niamh found herself in the little boat, and rowing towards the cave. Strangely, the night seemed to be only a paler day and they rowed close into the shore, until they discovered a place where the rock-face was split and showed a pale light within. There was just enough space for the boat to float in, passing through a low, overhanging archway. Niamh drew in her breath sharply and clasped her hands, as Dermot paused, watching her face, once they were through it. They were in a deep circular basin, where the water was a lovely pale green that darkened in the shadows. The rocky sides were cut, here and there, into long narrow openings, into one of which Catriona’s fiddler must have wandered. Here Niamh saw the water lying dark and mysterious, shadow-haunted. Bending over the edge of the boat, she could see the yellow sand far below and in bright sunshine her own fair face would have been reflected. Tiny jelly-fish edged with lilac spots, and with long white fringe, floated beside the seaweed, like strange jewels, and far above them they could see the pale yellow-redness of the summer evening sky, soft, and exquisite. Fringing the opening were ferns and heather, and tall fox-gloves, but the fairy bells did not stir in the breathless air. Were the ‘wee folk’, the ‘good folk’, lurking within she wondered? If she watched, would she see a tiny face peep out at her? She waited, watched, and waited some more and the time passed. “Dermot, I don’t see anything!” Niamh spoke at last, breathlessly, eagerly. She had forgotten Ruairi, she had forgotten everything but her desire. “Row me further in, Dermot.

He pushed the boat forward, and Niamh sat with her dark blue eyes, which seemed black in the shadow, and strained eagerly forward, listening, waiting. But, nothing moved, except that now and then little waves would break with a plashing ripple against the boat. Far up on the rocks, a passing breath of wind now and then swayed the flowers and the grasses, but no fairy face peeped out from anywhere, there was no tap of dancing feet, nor any note of fairy music.

Dermot, Dermot, there is nothing, nothing at all!”

The note of bitter disappointment in her voice upset Dermot. Once or twice he had attempted to speak, because he did not want to make this trip in silence, but Niamh had raised her little brown hand sharply. She thought that his manly voice might disturb the fairies. But, at last the silence had started to affect even her. In her mind she began to think that it was all of no use, for she could see and hear nothing.

We will just be going home then, Niamh” Dermot said in a quiet, practical tone of voice, unconcerned for the disappointment that Niamh was feeling because, in his opinion, the entire thing was just simple “foolishness.” “Maybe they are not dancing to-night and we would be better just go home.

“She said I would be sure to see them,” Niamh sighed with a sob in her voice. As Dermot pushed the boat out, Niamh crushed the rowans bitterly in her lap, and they fell into the bottom of the boat. She remembered Ruairi suddenly, as, once outside, she noticed that the weather had changed during her stay in that dark cavern. The light seemed obscured; there were white horses leaping in the distance; and the wind swept sharply into their faces as they looked seaward. It would, Dermot realised, now be dangerous to keep so close to the rocks, for a heavy groundswell had risen. He glanced around and voiced some strong oaths as he grabbed the oars. In the growing swell Dermot knew he would need all the strength he possessed in his muscles to row the clumsy boat to safety, and he would have to keep the boat out to sea to avoid the jagged rocks.

During the long row home, through the now angry waters, Niamh sat silently in the boat. When Dermot asked her to “Bale!” almost angrily she did so almost mechanically, realising the danger of an ugly leak that had suddenly appeared. There was no emotion, for nothing seemed to matter. There were no fairies and she would have to tell Ruairi that she had broken her word. Finally, they found a sandy, sheltered bay where they could land safely. Only Dermot knew how hard he had struggled against the wind and the tide in that clumsy and leaking craft. Niamh, however, did not see the tall figure that was waiting on the shore until she was preparing to leap from the boat. Then a strong hand took hers, and with a startled cry she saw it was Ruairi himself, standing there, grim, grave, silent, with a new expression on his face, which chilled her through and through. She wondered just how it was that he was there?

He helped Dermot to pull the boat up on to the shore, with a look of disdain on his face as he saw the boat when it was finally lying out of the water. “It is a pretty boat,” he said a little scornfully, “a pretty boat to take a lass out in, I’ll give you that, Dermot McCann.”

Dermot did not reply but called to Niamh sharply and all three walked up to the cottage in total silence. The night, which had grown gusty and wet, seemed to have changed as suddenly and mysteriously as Niamh’s life. At the door she paused for a moment and faced her lover, whose annoyed her terribly. “Well?” she said, “well?”

If she had pleaded with him. If she had been penitent, sorrowful! But, unfortunately, it was no penitent face which met his, and jealousy and wrath erupted within him, driving love aside. “Are you asking what I am thinking, Niamh?” he cried, “of the girl who promised me, and who broke her word, and went out with Dermot McCann? Well, I am thinking just nothing at all of her! I have warned her that the boat was not safe, and of the squalls, and that it was not the thing for a girl like her to go so late. She had promised, and yet she went! And this was the Tara brooch made of Connemara marble stones I have bought for you. But, it can go there!” He stormed as he flung the little packet remorselessly into the nearby bushes. “And as for yourself, I think nothing of you at all, everything between us is over. I am now leaving for a new life in Australia tomorrow along with John Campbell. He asked me some time ago, and I said ‘No,’ but I will go now, and will go to Derry this very night! Good-bye.

He turned away from her then, in his fury. All of this passed as suddenly, swept up as unexpectedly as had the squall outside the Cave of Gold. Niamh stood as if dazed, staring straight before her. An Irishman’s anger is like a great storm against which one must bend, and this is what Niamh did now.

Ruairi did not look back. Dermot, in the doorway, saw him stride on to the road, through the little patch of potatoes growing in front of the door. He set his face towards the high road for Derry and a very short time the sound of his footsteps had died away and the darkness of the night had swallowed him. That was all right, Dermot thought to himself, “Australia! Sure, isn’t that the best place for him?

There follows a mist, and a weeping rain,

And life is never the same again!

Niamh might have thought about these words, if she had known them, over the many days that followed. For Ruairi McFee was not the man sort of man to change his mind, nor speak it. He sailed from Derry to Liverpool and within the week he was believed to have boarded a ship for Australia. Many had gone before him and his many friends in Ireland believed he would vanish there. These were the days of sailing ships and slow communication, and Ruairi had never been the kind to write.

But Niamh did not marry her cousin, as everyone expected, including McCann. She told him “No,” gently, but quite doggedly, and nothing that he could say, or that Catriona could cause her to change her mind. Once the old woman muttered vengefully that she would never see the fairies, for she had lost her luck, and Niamh turned on her in a fierce temper. “It is all false,” she cried aloud so all would hear her, “for there are no green folk at all, and I do not care!”

away with the fairiesThe mystery and the charm of life had left her, for she no longer dreamed on the green grass circle, or wonder at the night-song of the burn. She no longer kept watch for the kelpies under the boulders, in the burns, or in the Rowan Pool. Her belief in the fairies had faded on the same night that Ruairi had left her, and only in that little white kirk on the hill-side, would you hear Niamh raise her voice in song. The joys that song can bring dies quickly on one’s lips when care and sorrow lie heavy on one’s heart. Years had passed since that fatal visit was paid to the Cave of Gold, Niamh never mentioned it, and she was returning, in the soft, golden haze of a September evening, from the castle. Catriona was growing feeble, and Niamh did everything she could for her, while the old woman only spun a little, and wandered out to gather sticks and twigs for the fire. The girl had been taking up carded wool to the castle and giving the great London ladies there a spinning lesson. But, before the cottage came into her view, with its surrounding field of poor and thinly growing oats and potatoes, she paused to look up the fairy knoll. There, on the top was the fairy ring and something suddenly made Niamh turn and mount the little hill.

The loch below her vantage point was tinged with red and the sky was a wonder and a glory. But, Niamh was not looking at the sky, or at the loch. She was thinking just how strange it was that she should go on living, and living much as usual, when all that was best and fairest in life was now gone. She sighed, looking down at the stream, splashing and leaping over the grey boulders. There was that story about the kelpies, but her grandmother rarely spoke of them now. Were there really no kelpies? No Fairies? And yet, …

A step behind her had made her stop quickly, and she gave a sharp cry. A man’s tall figure was there, not ten yards off, and the thought came to Niamh that perhaps, after all, it was all true, for this was a ghost! And if there were ghosts, why not wee folk and kelpies? “I believe it is Niamh, herself. Do you not know me, Niamh?

He spoke in a clear voice. There was no hint of a brogue, only the politest English. He spoke easily, with a strange accent. And yet, she knew him at once! It was Ruairi! Ruairi, well-dressed, handsome, upright, with a different and more independent carriage, but Ruairi all the same! Niamh stood quietly for a moment before speaking, “You are a great stranger,” she said. “It is a very long time, I believe, since you have been in Ireland.

He almost smiled. He was looking down at her intently. He wondered how it could be possible that she had changed so little, or had those five years been simply a dream? There, just as he remembered her, was Niamh, with the pale, clear, skin, the deep sloe-eyes, the ruddy crisp hair, and that characteristic little drop of her head! It was the girl that he had turned his back on, and been furious with, and had quite forgotten. Yes, he had quite forgotten her, though he had come back to this place, supposedly just to see how all the old folks were doing. “It is five years,” he said to her, “five years! Are you, are you married, Niamh?

The girl raised her eyes and looked at him. It was getting dark, and the stream was beginning its night-song. Niamh had suddenly noticed that, and she began to remember just how the water used to sing. The lovely, indescribably fragrant breath of the nearby moor swept into their faces by the breeze. It was a sweet and enchanting smell that complemented the velvety depths of her eyes and that beautifully familiar mouth. He wanted to know if she was married and even repeated the question, but with a new and eager ring in his voice, and Niamh shook her head.

Though there have been a good many marriages since you left. There was Marie McLean and Donald McNamee, and there was Colin – ” she began to tell him.

What about McCann, your cousin?

He is to be married this year,” she said, “to an English girl, believe it or not.”

So, you did not marry him, after all, Niamh?

Who said that I would?” she cried, as if she had been slapped. “You knew better than that! Who said that I would?

He did! And he said that you would go with him that night, if he asked you. And you did, Niamh! It was very cruel, but –” Ruairi paused for a moment before saying then, “But I am beginning to think that I was cruel, too. Was I?” He waited and watched her reaction.

Niamh nodded gently and spoke softly to him. “Yes, you were cruel, Ruairi, and you were very hasty. It is true that I was a foolish girl, but you might have given me another chance. I believed in my grandmother’s stories. I wanted to see the good folk.” She looked away, and sadness and disillusion crept over her face. “But I do not believe in them anymore. No, not anymore.”

Poor little Niamh. Poor wee girl!” He began to believe that it could not be five years. It could not, and they had only parted yesterday.

But it does not matter,” said Niamh, “and now perhaps you will call and see my grandmother? Are you on your way now?

Ruairi did not answer that. “Niamh,” he said, “I was very cruel, and I was just as angry as a man could be, and for five years I have been mad and sore. But, deep down, deep down, I never forgot you. I hated him, but I loved you. I will come and see your grandmother, but first, first, will you give me a kiss, Niamh, for the sake of the old days?”

Would she? he wondered. Perhaps, after all, he did not need to wait for her consent. He had her in his arms, and they closed round her, and Niamh’s head fell on his shoulder with a little sob that was a summary of all the five years of sorrow and heartache. “My darling,” Ruairi whispered, “I love you, and when I leave here, you will come too, or I will be staying on here with you. You shall choose Niamh, you shall choose, and to-morrow I will buy you something better than the Tara brooch that I was cruel enough to throw away!”

Together, hand-in-hand, they walked down to the cottage, and Catriona, who was never surprised at anything, shook hands sourly with him. She heard his story in silence, and nodded consent when he told her that he and Niamh were to be married, after all. He could look after the place, she said, or he could buy Con McGill’s farm, just above, if he had the money. Would he have money enough? For Dermot kept her very close now. With a bright smile Ruairi laid a packet in her lap, and said he thought he had money enough.

The next morning, Catriona saw him coming up the road. Niamh ran to meet him, and together they wandered off to the side of the stream. They came back by-and-by, and Niamh stood smiling in the cottage door, her arms full of rowan branches and Ruari had a spray in his coat, and the red berries nestled under her chin. “I have brought you back luck,” the girl cried happily. “We found the rowans down by the pool. And Ruairi says that there are maybe good folk in the world, after all! Who knows, grandmother?”

Catriona’s peat-brown old face was bent over her wheel. She allowed there might be one or two, with a half-grunt of satisfaction.

Niamh’s Folk – PART I

If you ever chance to go to the County of Armagh in the Northern portion of Ireland, you would be reasonably safe in addressing a man as “Mr. McCann!” If that should fail to gain his attention then you could try Murphy, or Quinn. And if this does not give you a positive result, then there is still the surname of Wilson to fall back upon. But, I would certain that failure in using all these surnames is next to impossible! Niamh, however, did not have any of these names, although she lived with her maternal grandfather, who was called Hughes.

Niamh was one of those beings that the people call a changeling, and any of those people residing in the Parish of Derryhusk would tell you so.  There were one or two people in the area who would smile when they told you this. Her grandmother, Catriona Hughes stated it as fact, and Catriona had been given the second sight, which allowed her to see more than most other people. Nevertheless, she was held in high regard within Derryhusk Parish because of her ability to see beyond that misty veil which mercifully hides the future from ordinary beings. The old woman had long said, almost from the day the child was born, that the girl was a changeling. Her daughter, poor Anna had died when Niamh was born, and her father Robbie O’Neill had been tragically drowned. It was, you can see, that the baby had been surrounded by great tragedy and sorrow from birth, and the ‘good people’ had stolen her away, leaving Isabelle in her stead. At least this was the story that was common among all in Derryhusk.

When growing up, Niamh had always been something of an odd child, Catriona had insisted to her friends and neighbours. She would tell all that Niamh, with her ruddy, tawny locks, and sloe-eyes, elfish and silent, would do the oddest, uncanny, unaccountable things, as her moods swung between bouts of sadness and bouts of happiness. As for Niamh, she grew up in the confines of Derryhusk, and had never displayed any wish to leave, though she had been given opportunities to do so. Instead, she lived with Catriona until she was nineteen, and helped her with her spinning and knitting. It was her duty to milk the cows, and to maintain the home for her grandmother. But, the young girl’s head was filled with her grandmother’s teaching, convincing her to believe in the existence of the fairy folk, although she rarely ever spoke about them. Often, her cousin Dermot would find her seated in the middle of the fairy-ring on the small hillock, that stood above the cottage, picking the green grass absently, and gazing blankly into the distance.

One day, she told herself. she would hear the tapping of fairy feet as they danced upon the stone path, or a tiny voice which would call on her to enter into a magical world that would be so very different from lovely Derryhusk. On several occasions she thought that she was on the brink of meeting the little folk, only for someone to come and interrupted the moment. There was one night as she came home over the moss from Ardee that all was quiet and the only sound she could hear was that of her own footfall. Nearby the narrow stream ran, richly brown with the peat over which it gurgled, and the air was filled with honeyed scents, while distant hills faded into the lovely purple of the night’s embrace. Niamh was sure she heard a voice calling her then, and she had wandered up amongst the furze bushes, her face eager and filled with expectancy. And there above her on the small grassy hillock, appearing to flit between the grey lichen-covered boulders, she was certain that there were tiny white figures, waving her to come forward. In her eagerness she began to run towards the top of the small hillock, but, just as she approached that place, Dermot’s voice called to her from the high road. “What are you doing there?” he asked. “Is it the way home?” Niamh almost burst into tears as she descended the hill once more. For she could see nothing near the boulders at that moment but the waving cotton-grass and furzes amongst the peat bog.

Niamh's ArgumentIt was a lovely September, and the hill-sides were a splendour of tawny colouring, the fading furze and bracken, golden and brown, and orange, and gold, and dusky indescribable grey. The sunset came early, and tingeing and stained the nearby tarn, while the cragged rock known as “The Hound’s Tooth” stood out sharply against a rose gold background caused by a descending sun.  Niamh had gone to fetch fodder for the cows, and the fodder was a great pile of pale yellow bracken, which she bound together and fastened on her back. Carrying this load, she moved along the road, pausing now and then to lean her load on one of the rough trackside banks that bordered the ‘moss’. It was nearing evening, and shadows were creeping over the moss, while the small stream became a dark and sullen-brown now as it began the hoarse song that it sings only in the dark. The deer in a nearby woodland hear and love this river-song and they creep down cautiously, light-footedly, turning startled graceful heads from side to side, and they pause a moment, poised with listening ear, before they bury thirsty soft noses into the cool rushing water. The deer paid no attention to Niamh’s presence for they seemed to know that she posed no danger to them, though it was scarcely dark enough for the deer to make an appearance. There was still light enough in the sky to see a passing tourist from Liscorr, coming from popular Corrig on his way home. Niamh paused to rest and laid the heavy load of bracken on the grassy bank, where the yellow fern made a lovely background for her tawny-coloured hair and dark ebony-coloured eyes. Along the track she suddenly spied two men approaching, and she waited for their arrival with some apprehension until she realised one of the men was Dermot McCann. He was her cousin, short, swarthy, black-browed, with a twinkle of cunning in his grey eyes, and a jolly lilt in his voice. The other person Niamh had difficulty naming, although she had seen him playing hurling in Liscorr. Yes, yes, she knew him and had admired his steady ‘puck fada’ on the field of play, and his name was Ruairi McFee. Oh yes, Niamh remembered Ruairi very well, and a little smile melted over her red lips, and lurked in the depths of her lovely eyes as Dermot made himself known to her. Ruairi had recently rented the small farm next to Catriona’s, and he had been invited by her to supper. It was time, Niamh decided, that she was at home.

Illustrations by Alicia Gale

I found this wonderful lady through my blog and her work is so good I had to recommend it to you… Have a look at this stuff and see for yourself. Thanks to Alicia for her permission to reproduce these on my site

Jim Woods

It was brought to my attention that I never shared my finished series of fairy tale illustrations based on the months of the year. This was a huge project, much bigger than I ever thought it would be, but I’m so pleased and proud to be able to say I did it. January: A Fresh […]

via Finished Fairy Tale Calendar — Alicia Gaile

Curious Coincidences

Superstition is, and will probably remain, one of the major characteristics of the Irish people. One of the greatest sources of superstition, however, and one which has been the most productive of what are styled “well-founded and authenticated stories of supernatural occurrences,” is that ever changing ‘monster’ that is known in all its forms by the title of “Remarkable or Curious Coincidences.”

When events, which are precisely similar in detail, occur, they are considered coincidental. Some may consider them to be remarkable, given that these events are usually simple and ordinary. But, if these precisely similar events were repeated then they were considered to be a wonder. Quite recently, I was given an excellent example of this when I heard mention of a particularly curious coincidence having occurred not far from my home. It was the story of three men having been found drowned at various times during one winter season. Each body was found in the same river, at virtually the same place, and each wore two shirts. From that time it became a very strong belief among the locals that wearing two shirts was very unlucky.

Some people would suggest, however, that those people who would allow themselves to be guided by such beliefs would find their lives very burdensome. To be guided in their actions by these observations would require them to be in a state of constant alertness for the rest of their lives. The following story will, for instance, demonstrate the necessity of a person getting to know the names of fellow travellers, in case anyone with the name of Paddy Murphy be among them.

There was a time when the children in a large inland town rarely if ever saw the sea, unless they went on a day excursion organised by a local church group. In many of these seaside resorts enterprising persons often organise boat trips for fishing, sight-seeing, or simply for the experience of being on the open water. This was such in a resort that was, at one time, reachable by train from our home town. On one September morning a small pleasure boat with forty-one persons on board set out to travel down the Lough to the sea. It was a windy day, but not stormy enough to give any concern. When the boat reached the middle of the Lough the boat was overturned and only one man was saved. This fortunate man was called Paddy Murphy, a passenger on an excursion from m home town. Less than ten years after this incident a similar fate befell the twenty-five passengers aboard a small excursion craft. Again, only one man survived the incident, and he was called Paddy Murphy.

There are people who put a lot of credence in such coincidences, while others have belief in such things at all. Some people who have heard this story actually fear to trust their lives on any kind of boat with any man called Paddy Murphy. A little local knowledge and calm reflection, however, would go quite a way to removing such apprehensions. There are very few, if any, events in this life that cannot be traced back to natural causes.

The name of Murphy is very common in my home town, and Patrick, shortened to Paddy, is of course a favourite Christian name throughout all Ireland. There is every possibility, therefore, that persons with the name of Murphy, and very possibly even Paddy Murphy, were lost amongst the passengers on each of those occasions. But, the fact that people from the same town were on the excursions on each of those days appears to have been overlooked, while the coincidence of the individual saved on each occasion being of the same name was recorded. The events could have been simply accounted for by the ordinary rules of calculating odds or chances. Where the name of Paddy Murphy was common, there was certainly a greater chance of a person of that name being saved than one of any other, and, as has been remarked previously, no notice was taken of just how many Paddy Murphys had perished in these events.

© Jim Woods Nov. 2017 (www.irelandloreandtales.wordpress.com)