Is it True or False
The following article is the first part of a series of articles under the same title, which have had some success on Facebook Groups. I hope that you will enjoy these articles just as much.
Part One – Introduction
The following is an old Irish tale that is told of a young man who was kidnapped by the fairy folk, who left a copy of his body in his place. The discovery of this false body encouraged the family to believe that the young man had died, just as it was meant to do. The day of the boy’s funeral was sad for all those family members, neighbours and friends who were in attendance and that same night the young man’s father had a disturbing dream. In this vision he saw his ‘dead’ son appear to him and reveal that he was not dead but had been kidnapped by the Sidhe (Irish Fairies – pronounced ‘Shee’). He appealed to his father to come and rescue him by making his way to the Cross in the nearby village at midnight on Midsummer Night’s Eve, bringing with him some trusted friends, a black-handled knife, and some whiskey. In the dream the boy explained that his father was to wait until he would see his son pass by on a fairy horse and then cut off the animal’s right ear. The father was warned that only by following these instruction could he successfully release the boy from the Sidhe. So, when Midsummer Night’s Eve arrived the boy’s father and his trusted friends gathered at the Cross as he was told. The party waited but they did not see the fairy host riding past, and the son was lost to his family for all time. Unknown to the father, the spell had not worked because the scheme had been cursed by the presence in the group of a man who had murdered three other men.
A familiar Irish fairy tale which, like most Irish fairy tales, does not have a happy-ever-after ending. Unfortunately, there is another common tendency in that those who read these stories often consign them to tales of fantasy. In these modern times of the twenty-first century, however, there has been a rebirth of interest in such stories because they are considered to be tales of mystery and imagination and categorised as “Young Adult Fiction.” But for many readers of Irish Fairy Folklore this is a great error because there is evidence that not all folklore stories can be simply assigned to the category of fictional fantasy. In fact, some of the tales told may have some degree contained within them. Consider the following story that was related by Elizabeth Andrews in her book “Ulster Folklore” –
“In the time of the press-gang a crowd was seen approaching some cottages. A great alarm ensued, and the young men fled; but it was soon discovered that these people did not come from a man-of-war – they were fairies.
A terrible story, showing how the fairies can punish their captives, was told to me by an old woman at Armoy in County Antrim, who vouched for it as being ‘Candid Truth’. A man’s wife was carried away by the fairies; he married again, but one night his first wife met him, told him where she was, and besought him to release her, saying that if he would do so she would leave that part of the country and not trouble him anymore. She begged him however, not to make the attempt unless he were confident he could carry it out, as if he failed she would die a terrible death. He promised to save her. He promised to save her, and she told him to watch at midnight when she would be riding past the house with the fairies; she would put her hand in at the window, and he must grasp it and hold tight. He did as she bade him, and although the fairies pulled hard, he had nearly saved her, when his second wife saw what was going on, and tore his hand away. The poor woman was dragged off, and across the fields he heard her piercing cries, and saw next morning the drops of blood where the fairies had murdered her.”[1]
The reader can undoubtedly see the similarities in both stories, but the former tale appears to have some historical proof of its veracity as reported in ‘The Kerry Evening Post’ of 1st July 1837. Under a heading of “Fairy Tale” the reporter states that the events in the first story actually happened. In 1837 as young Tipperary man did die and, after his funeral, his father had a dream. In that dream, it was said, the son asked his father to save him from the fairies at midnight on 24th June. The boy also gave his father instructions to bring some friends, whiskey, and a black-handled knife. The father, it is reported, duly assembled his neighbours to go with him on this mission, in total about 1,200 locals, and as darkness fell, on 24th June, they were ready as instructed. The fairy host did not show itself and the fact that a triple murderer was present was not revealed until a subsequent dream. It would be a challenge these days if twelve of my neighbours, never mind 1,200, would gather with me to rescue a fairy kidnap victim. The story, however, does demonstrate that there was a deeply held and widespread belief among the Irish people concerning the fairy folk. If the people did not think that the fairy folk were real then you can be certain 1200 people would not have assembled to assist a father in his rescue of a son from the fairy realm.
The middle of the nineteenth century was a period in Irish history during which the existence of fairies was taken most seriously by large sections of the people and also began to feature in written accounts. Most of the fairy lore that we have today has been handed down to us from these times in the tales and superstitions collected and published in the later nineteenth century. In later years, this knowledge was greatly added to by the folklore archives which were collected during the 1930s and 1940s in an unprecedented effort by the Irish Government. But it appears that those who study the tales and superstitions consider the ways in which they compare with the stories and beliefs in other parts of the country, or even among other nationalities. Personally, I study the stories and superstitions because of the simple enjoyment they give and the wonder aroused at the fact that 1,200 Irishmen and women gathered one night, prepared to do battle with a fairy host to release a young man who had been taken against his will.
In the middle of the nineteenth century the Irish peasantry held strongly to their belief in the fairy folk, which caused certain sectors to attack such beliefs in the hope of destroying what they considered to be pure nonsense. Ireland at that time was under the administrative and military control of the class-obsessed Anglo-Irish establishment who looked upon the Irish as simple-minded, useless, and lazy. Their belief in the fairy folk was seen as emphasising their simple mindedness and entitled to be mocked. Meanwhile, the Catholic Emancipation Act saw the re-establishment of the Catholic Church in Ireland, and it was a major objective of the clergy to quash the heretical belief system that acknowledged the presence of fairy folk. Also, with the widespread growth of nationalism in the country there was a campaign of modernisation to bring Ireland into the modern era, where there would be no room for fairy tales and superstitions. All of these actions have resulted in the present-day attitude that fairies, fairy tales, and superstitions are more suited to children rather than adults. Nevertheless, in many areas of Ireland the belief in fairy folk and fair lore remain an important aspect of rural life and how it is lived.
[1] Elizabeth Andrews, Ulster Folklore, London, Elliot Stock, P.26 – downloaded from Project Gutenberg 29/6/2020)
