The Hag of Beara Stone or An Chailleach Bhéara
by Thomas Baurley, Folklorist and Archaeologist, Techno Tink, LLC
https://technowanderer.com/hag-of-beara-stone/
https://technotink.net/photography/?p=14442
https://archaeologyfinds.com/?p=305

Ring of Beara, County Kerry/County Cork, Ireland

Driving the Ring of Beara in West Cork/County Kerry, Ireland I came across the infamous “Hag of Beara” stone – also known as An Chailleach Bhéara or the White nun of Beara, The Cailleach, “Hag”, “Old Crone”, or Old Woman of Dingle. In Irish lore, she is known as the Cally Berry or Cailleach Bheara.  

This boulder is a fabled petrified stone of the Divine Hag or Cailleach, the Irish Goddess of Winter. The Queen of Winter.  Of course my visit to her was a rainy cold winter day and very tributing to that connutation.

Beara is also connected with the other Goddess/ poetesses: Brigit, Liadan, and Uallach.  She is seen as one of Ireland’s oldest aspects of the Great Goddess trinity, alongside younger incarnations as a maiden and mother. She is sometimes called the second side or winter half of the Goddess Brigid. She is said to rule the months between Samhain (around Nov 1^st) until Beltane (around May 1^st), while Brigid rules the summer months.  She is described to be an old crone who brings winter with her when she appears and wields powers over life and death. She could control the weather and many of her worshippers had a mixture of reverence with fear in tribute and respect for outcomes of their winter crops. She is the bringer of winter, goddess of Destruction, Goddess of Creation, and the weather witch.

Said to have been born on Samhain in the “Teach Mor” or Great House in what is now known as “Tivore” on the  Dingle peninsula in county Kerry. Her house was known as “the house farthest west in Ireland.” Cailleach Bheara was originally named “Boi” a variant of the word for a cow “‘bó’”.  The ‘Oileán Baoi’ (Boi Island), or Dursey Island, was named after her maiden image of “Bo”.  She is known as a Goddess of Creation, nick-named the hag or hooded one, and is a special Deity to the Beara Peninsula of County Cork, Ireland which her Beara name is associated. She is described as having worn a hood or a veil given to her by Saint Cummine for a hundred years. She welcomed the winter weather every winter in this area overlooking the sea. Imprisoned as petrified to stone for centuries past and to come. She holds special attribution to the countryside of County Cork (elder age) and County Kerry (childhood). Rumored to be a mother or foster mother to ancestors of many clans in these counties, including Corca Loighdhe and Corca Dhuibhne.  She has been referenced as either being the wife or daughter of Manannan Mac Lir, the Irish God of the Sea. It is said she had seven periods of youth one after another, that every man that lived with her died of old age and is why her descendants are many, making up entire tribes and races extending from Ireland to Scotland. She was also said to have had many lovers, including the Fenian warrior “Fothad Donainne”.

Originally a Pagan Deity, she was intermingled into Christian mythology with the arrival of Saint Caithighearn, who came to Kilcatherine and the surrounding area preaching Christianity. Caithighearn was seen as a threat to the Hag of Beara.  Cailleach never related to Christian wisdom but was curious about it for its threat to her. It is said that after a day of food gathering on the peninsula, the hag returned to Kilcatherine to find the saint asleep, approached her, and stole her prayer book. A cripple nearby saw this theft and awoke the Saint who saw the Hag running away. As the saint ran after her, caught up with her in Ard na Cailli, she took the prayer book back and turned the hag to stone with her back to the hill and face the sea. This is the “Hag of Beara” stone, which I visited on this rainy day of December 19th, 2023. I could feel the sorrow, the loneliness, the solitude, and the magic surrounding the stone. I could also feel the rumored “warmth” and inner dampness of the stone, which is said to remain moist despite the warmth of summer months because of the life force it contains. In her youth, she was called the “Daughter of the Sun,” and she was powerful during the summer months and weakened towards the winter months.  By spring, she loses her strength, overcome by the powers of the Spring Equinox.   She is said to visit a hidden Well of Youth that she drinks from as the sun rises, and this is how she transforms into the young, beautiful Bride or Brigid Goddess, her other half.

The Scottish also honor and tribute the Cailleach as a mother of all Gods and Goddesses in Scotland, as powerful as most Gaelic myths profess her to be. There, she is often called the Cailleach Bheur, Beira, or Carlin. She is said to predate Celtic Mythology. She has existed “from the long eternity of the world.”   Some have placed her in the realms of the Fomorians and Titans, but that is another tale.  Some have quoted her as a Spanish princess named Beara, and others have attributed her to being a bastardized version of Kali, the great Hindu Goddess brought to Britain by Indian immigrants. She is internationally seen as a crone Goddess, dressed in grey with dun-colored plaid wrapped around her shoulders, with faces wan and blue like a corpse with long white or grey hair speckled with frost. A single eye in the center of her forehead, a being who can see beyond this world and into the next – and likened to the Fomorians because of this depiction. She sometimes appears in myth wearing an apron or a creel strapped to her back and carrying a wooden staff. Other sources describe the staff as a wand or hammer, potentially a shillelagh or walking stick/club made from the wood of the blackthorn tree associated with the crone and witches. Some say we get the modern depiction of the hagly witch in our Halloween imagery as that from the Cailleach. She is well known through the mythology and legends of the British Isles.

The British called her the Black Annis and the Cailleach ny Groamch or Cailleach Groarnagh on the Isle of Man. Other names for her are said to be the Blue Hag of Winter, Bone Mother, Woman of Stones, Cailleach Nollaig (The Christmas old wife), and Cailleach Mhor Nam Fiadh (the great old woman of the deer), and Cailleach Beinne Breac (old woman of the speckled mountain).

One Scottish legend is Cailleach as the winter Goddess ushering in the cold and dark winter months beginning at Samhain, keeping the lands cold until Imbolc (St Brigid Day). It is said on Samhain that she goes to the Corryvreckan whirlpool just north of the Isle of Jura to wash her great plaid. When the plaid emerges from the clean and shining white waters, she uses it to cover Scotland in a blanket of snow. Through winter, she walks the land, striking the ground and trees with her staff, crushing any sign of growth appearing.

In one myth, she imprisons the young virginal Brid, the personification of Spring, inside Ben Nevis on Samhain. Her son Angus, King of Summer, learns about Brid’s imprisonment in a dream and consults the king of the Green Isle for her whereabouts – the king replies, “The fair princess whom you saw is Brid, and in the days when you will be king of summer, she will be your queen. Your mother has full knowledge of this, and she wishes to keep you away from Brid so that her reign may be prolonged.”   He then sets out seeking his beloved and frees her from the confines of the mountain on the eve of Imbolc. Once the Cailleach learns of this, She immediately chases after the couple, and a great fight ensues. The battle continues through the night until Cailleach escapes her son’s potentially fatal blow by turning her into a standing stone – the Hag of Beara. She is to remain in that form until the following Samhain where she will appear again to usher in the winter and imprison Brid within Ben Nevis as an eternal cycle of light and dark, changing of the seasons, and fertility of the land.

In the Carmina Gadelica, Alexander Carmichael refers to Cailleach as “the first week of April, represented as a wild hag with a venomous temper, hurrying about with a magic wand on her withered hand, switching the grass and keeping down the vegetation to the detriment of man and beast. When, however, the grass upborne by the warm sun, the gentle dew, and the fragrant rain overcomes the “Cailleach,” she flies into a terrible temper, throwing her wand into the roots of a whin bush, and disappears in a whirling cloud of angry passion til the beginning of April comes again.”

Another Pagan tale is that she encountered two huntsmen while transformed into a deer. She appears to them as the crone and points them toward the best hunting grounds, and the two young men kill an immense stag they drag home to their father. Upon reaching the cottage, the stag disappears, and the father scolds them for not having the meat as the Cailleach had instructed and let the fairies take it from them. She is associated with various creatures, including birds found in Ireland. She, in particular, is associated with the deer she safeguards, wolves, black cats, wild cattle, and goats.

She is also written as the narrator for “The Lament of the Hag of Beara,” an Irish medieval poem in which she bitterly laments the passing of her youth and her decrepit old age. She is also written about in the collection of stories within the Great Book of Lecan which is dated approximately 1400 C.E. In the 12th century, she is named the White Nun of Beare in the Vision of Mac Conglinne. In the Lament of the Hag of Beara, she narrates a world ruled by the flow and ebb of the sea tide, with the turn of which life will dwindle, as with the coming tide, it waxes to its full powers and energy, according to folklorist Eleanor Hull in the interpretation of the medieval poem. The Hag of Beara somberly reminisces about their youth when she drank mead and wine with kings and now lives a lonely abandoned life amongst the “gloom of a prayer” and “shriveled old hags.”  This is befitting for my journey here this week as I myself embrace the onsets of “old age” still working through my divinity from youth to father to old man. I embrace a solitary Winter Solstice holiday and solitude averse to my younger wild parties and adventurous days. I sat, peering over the Bay from her stone, contemplating my state of being and aging as I feel its effects on my body.

I am the Hag of Beare,
An ever-new smock I used to wear;
Today—such is my mean estate—-
I wear not even a cast-off smock.

The maidens rejoice
When May-day comes to them,
For me, sorrow is meeter,
I am wretched; I am an old hag.

Amen! Woe is me!
Every acorn has to drop.
After feasting by shining candles
To be in the gloom of a prayer.

I had my day with Kings,
Drinking mead and wine;
Today, I drink whey water
Among shriveled old hags.

~ excerpts from a 1919 translation by Lady Augusta Gregory, Trinity College, Dublin.

According to mythology, she dropped or threw stones from her apron as she passed around Ireland through Scotland. Each of these stones grew into rock formations or mountains associated with her, which are recognizable places of worship for her tribute and prayers. Her name, “Boi,” gave rise to the Oilean Baoi or Dursey Island located at the tip of the Beara peninsula, said to be her home.

She has several landmarks attributed to her throughout Ireland, Scotland, and the British Isles, such as the (1) Hag’s Head in County Clair, the Ceann Cailli rock formation on the southernmost point of the Cliffs of Moher, Co. Claire. (2) the “Hag of Beara” Rock chair, a natural boulder in Kilcatherine, Beara, Co. Cork claimed to be her fossilized remains on a chair which she sits overlooking the sea awaiting Manannan mac Lir, the God of the Sea, sometimes defined as her husband or father. (3) Sliabh na Cailli or “The Hag’s Mountain” in County Meath. (4)  This stone here, the “Hag of Beara” – a large rock overlooking Coulagh Bay, close to Eyeries in County Cork, represents her face turned to stone as she stared out to sea, awaiting for Manannan mac Lir to return to her. It’s the (5) Beinn na Caillich on the Isle of Skye in Scotland.  (6) The scarred path down the side of Schiehallion bears her name, Sgriob na Calliach, or “furrows of the Cailleach,” where she lost footing and slid down the mountain. (7) the Ailsa Craig supposed was created from a dropped boulder when a fisherman sailed his boat underneath the Cailleach, and the sail of his boat brushed the inside of her thigh, frightening her and causing her to drop the boulder. (8) the Cailleach stone on Gigha and (9) the Callanais stones on the Isle of Lewis. (10) Loch Awe on the banks of Ben Cruachan was a great well on the summit from which the Cailleach drew her water daily; it was covered by a heavy stone slab; this slab was to be replaced by sunset or the water inside the well would spill out and flood the world – one tiring evening she removed the stone slab to draw her water. She sat down to rest before walking home. Exhausted, she fell into a deep sleep on the hillside, and the water tumbled from the well in vast torrents and streamed down the mountainside – the roar of water awoke her. She quickly replaced the slab in enough time to prevent the world from being flooded, but the once fertile Vale of Tempe got covered and became Loch Awe.

(11) The House of the Cailleach, Taigh na Cailleach at the head of Glen Lyon, is situated by Glen Cailleach and is seen as a shrine to her for hundreds if not thousands of years involving a Beltane rite where the stones stacked at its entrance were removed, roof freshly thatched, and a family of water-worn stones resembling figures of the Cailleach, the Bodach (old man), and the Nighean (daughter) were brought outside for the summer months. Samhain placed the stones back inside the house before the entrance was sealed until the next summer when the rite repeated. Some say that the (12) Megalithic tombs at Carrowmore were created from stones falling from her apron. (13) The same is true of the passage tombs on the Coolera Peninsula outside of Sligo. (The stones that created these were supposedly collected by the Cailleach from the megalithic tombs at Lough crew) (14), and in the Dartry Mountains, there is even the Cailleach’s house. I’ve been to this house, and it resonates so well with her legend.

At each location, pilgrims, visitors, spiritualists, and tourists often leave coins, clooties, and other offerings for her tribute and request prayers. It is said that she is the stone “Hag of Beara” when she presides over the winter months, but come summer, when Brigid rules, she transforms back into her human shape on Samhain.

She is celebrated on various feast days, including February 1^st, the Feast Day of St. Bridgit, the day the Cailleach is supposed to transfer her power to Bridgit, who brings forth the spring and summer months. Suppose this day (also known as Groundhog’s Day in the Americas) has favorable weather. In that case, this is taken as a bad omen that the Cailleach can collect extra firewood and draw the winter out, but if the weather is bad, the Cailleach will remain asleep, and winter will be shortened. Some associate this with the American celebration of Groundhog’s Day and determination if we’ll have a longer winter or an earlier spring. The American spinoff is about a bad weather day, limiting the collection of firewood to whether or not the groundhog sees his shadow based on the weather of the day.

March 25^th in Scotland is the Latha na Cailliche (Day of the Old Woman), which celebrates the transition of winter into summer. This was also the atypical “New Year’s Day” in Scotland until it changed to the present attribution of January 1^st during the 17^th century. Competitions and festivities were often held on this day to see who could drive the winter hag away. During Beltane celebrations, around May 1^st, on the Isle of Man, many competitions occur where staged battles between summer and winter take place, with summer always triumphing.

Location: Traveling from Ardgroom to Eyeries along the Beara Way Cycle route or Ring of Beara, follow south past the Kilcatherine Church. It is on the right side overlooking Coulagh Bay and is marked by a signpost. There is limited parking available. It’s a small walk down the hill. During winter, it is wet and boggy, so I recommend wellies.

References:

• Augusta, Lady Gregory 1919 The Kiltartan Poetry Book. G. Putnam’s: New York.
• Daly, Eugene 2021 “The Hag of Beara” from the westcorkpeople.ie website referenced 5/9/24 at https://westcorkpeople.ie/columnists/the-hag-of-beara/.
• Fergus  2017  “The Cailleach Beara or the Hag of Beara.”  The Irish Place. Website referenced 6/9/24 at https://www.theirishplace.com/heritage/the-cailleach-beara-or-the-hag-of-beara/.
• Hull, Eleanor  1927   “Legends and Traditions of the Cailleach Bheara or Old Woman (Hag) of Beare”. Folklore, Vo 38, no 3, Sept 30, 2937. Pgs 225-254.
• Monumental Ireland  2024  An Chailleach Bhearra – the Hag of Beara.  Monumental Ireland website, referenced 6/9/24 at https://monumentalireland.ie/the-hag-of-beara/.
• O’Sullvan, Leanne   2013   “On the Beara Peninsula: Written in Stone.” New Hibernia Review: Iris Éireannach Nua, Volume 17, No. 3 2013. pp. 9–14
• Rainbolt, Dawn   2017  “Irish Folklore, Myths & Legends: The Hag of Beara” in Wilderness Ireland. Website referenced 6/9/24 at https://www.wildernessireland.com/blog/hag-beara-irish-myths-legends/.
• Wee White Hoose  2021  “Older than Time: The Myth of the Cailleach, the Great Mother”. Website referenced 6/9/24 at https://weewhitehoose.co.uk/study/the-cailleach/.
• Wikipedia  2024   “The Hag of Beara” Wikipedia article referenced 6/9/24 at https://en.wikipedia.org/wiki/The_Hag_of_Beara.
• Yeats, W.B.  1964  “Modern Ireland: An Address to American Audiences, 1932-1933.” The Massachusetts Review, Vo. 5, no 2, 1964.
• Zucchelli, Christine 2016  Sacred Stones of Ireland, Cork: Collins Press, 2016.

Ballycrovane Ogham Stone or Beara Ogham Stone
(Béal A’Chorraigh Bháin)
Co. Cork, Southern Ireland
Irish grid ref: V 6569 5291

At this point in my journey, I was bouncing between West Cork and County Kerry, so I apologize for any content stating that this standing stone is in Kerry – it’s in West Cork. As I spied on the map, an Ogham Stone was outside of the Ballycrovane quay, so I took a gander. It is in the backyard of a private cottage with very few parking places without blocking the residents. They have an iron gate with a 2 Euro donation box to wander up to see the stone firsthand. It is a massive pointed granite monolith atop a hillock overlooking the Ballycrovane Harbour, standing approximately 17 feet tall. The Ogham inscription purports to say, “Son of Deich descendant of Torainn” (MAQUI DECCEDDAS AVI TURANIAS). There is also a modern national monument declaration plaque below.

The monument is a carved thin pillar-stone tall granite standing stone with an estimated age of over 2,000 years before the present. It is across the Ballycrovane Quay / Kenmare Bay from the Hag of Beara along the Ring of Beara on the Beara Peninsula. It is a few hundred yards southeast of the “Faunkill and the Woods” road and the coastguard station. This has been stated to be the tallest Ogham stone in Ireland and possibly Europe at 17 feet (5.3 meters), with another approximately several feet below the ground. The Ogham inscription is at the eastern edge, which is hard to see due to weathering.

The language Ogham was known as the only written language of the early Celts, a mnemonic device with an alphabetic interpretation that existed pre-Roman times until approximately the 5th century C.E. The script consists of a series of short notches or strokes carved vertically and slanting on the edges in other instances. A Latin translation of Ogham is believed to have allowed scholars to read the Ogham script alphabet. It is 30 letters of straight lines and notches carved on the edge of a piece of stone or wood, divided into four categories of five sounds. These symbols are found mainly on standing stones, though examples on wood and above lintels also exist. Most Ogham is found in Ireland (heavy in southern Ireland), but others are found in Great Britain, the Isle of Man, Cornwall, Scotland, and Wales.

Sources:

Ancient Stones 2012 Hags, Cats, and Stones on the Beara Peninsula. Website http://ancientstones.blogspot.com/2012/02/drumlave-stones-with-hungry-hill-in.html referenced 5/13/24.

Iles, Susanne 2007 The Ring of Beara Blog: Ballycrovane Ogham Stone. Website referenced https://ringofbeara.wordpress.com/2007/11/03/ballycrovane-ogham-stone/ on 5/13/24.

Journal of Antiquities. Website referenced https://thejournalofantiquities.com/2014/09/07/ballycrovane-ogham-stone-co-cork-southern-ireland/ on 5/13/24.

Oxford Press 1998 Dictionary of Celtic Mythology, Oxford University Press, New York, 1998.

Readers Digest 1992 Illustrated Guide to Ireland. The Reader’s Digest Association Limited, London.

Roaring Water 2014 Ballycrovane Ogham Stone. Website https://roaringwaterjournal.com/tag/ballycrovane-ogham-stone/ referenced on 5/13/24.

Scherman, Katherine 1981 The Flowering Of Ireland, Victor Gollancz Ltd., London.

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The Fairy-Go-Round Fairy Fort
Dingle Peninsula, County Kerry, Ireland
https://www.fairyfortdingle.com/

During my 2023 December trompings around County Kerry on the Dingle Peninsula I pitstopped at this very cool Ring fort, also known as a “Fairy Fort”.  A tourist-attraction with a petting farm, this privately owned attraction is 10 km west of Dingle in the parish of Kilvickadownig. Its along the world famous Slea Head Drive.  This Ring fort, also known as a “Rath”, “Lios”, or “Fairy Fort” is a circular ancient pre-Celtic settlement and fort that is composed of a circular interior enclosed by a earthen bank and foss. There has been determined to be approximately 3-4 huts and souterrain that would have existed here. The bank rises approximately 4.2 meters above the base of the fosse and 2.5 meters above the interior. The entrance faces due East and is 3 meters width. 

Mythologically this is known as a Fairy Fort. The owners have called it the “Fairy Go Round.”   Historically, pre-Celtic forts and settlements were once attributed to be the circular fortified settlements of the pre-Celtic inhabitants of Ireland known as the Tuatha Dé Danann and Fír Bolg even though archaeologically we know they were built by humans during the Bronze age upwards towards 1000 CE.  Ring forts can be found throughout Northern Europe and are particularly abundant in the Isles like Ireland, England, and Scotland. Myth and legends surround these ruins and many superstitious will avoid them, believing them to be faerie domain and portals to the world of the Fae. Farmers who are superstitious will not farm nor develope near them, never altering the remains. Many believe the grounds are imbued with Druid magic. Even the cutting of the whitethorn trees (fairy trees) near them will often be believed to result in instant death upon whomever did the cutting. Others say that entering these fairy forts during the witching hours of 1 am – 5 am woulld never leave the fort alive. 

 This particular ring fort again is on private property shared with the public for a admission fee. In addition for entertainment of children, there is a animal petting farm on site with sheep, goats, lambs, kids, horses, and donkeys. 

by Thomas Baurley

Christmas morning 2023 I trekked out to a real-life Witch hunt or Changeling location. Was I to meet the Fae in the legendary ringfort or simply come to a dead end? A dead end it was, of course. The Ringfort I believed was the location of the body swapping was on private property, and there was no way to find a way in with the time I had available. We’re talking about Ireland’s infamous last burning of a Witch or killing of a Changeling: that is the 1895 murder of Bridget Cleary in Ballyvadlea, Ireland. Her body was dumped in a shallow grave in a bog then relocated to an unmarked grave in a local cemetery. I casually explored a few graveyards, but could not find the grave – the grave and marriage photo is from historical archives.

This is a tale of folklore merging with national identity, as often is the case with folklore and a nation.

Folklore is complex, it is the beliefs, customs, stories, and practices of a culture, depicting the cultural process and history of a people. It has no single definition. It does define national identity, especially in the case of countries like Ireland and the United Kingdom so riddled with legends and lore. It depicts the daily life stories of a people. Ireland manifests stories of leprechauns and fairies. In the 16th century, the traditional political and religious autonomy of the Irish was overthrown by English colonization. This was followed closely by the Great Famine in the 1840s. The Irish belief system was challenged as was its national identity. As Ireland strugged with its own self-government afterward it braved balancing a new state of affairs and horrors to deal with. As the famine ravished rural Gaelic areas with death and emigration, the traditional culture was demised under industrialization and English customs. They did share the belief in fairies with the United Kingdom. If anything cultural the Irish are famous in the world for their belief in the Fae.

As the lore was passed on orally through the generations finding its way into literature and defining the landscape, many superstitions regulated how the Irish would function in its new world and boundaries.

Particular reverence and avoidance were made of fairy trees especially hawthorns and ancient ring forts deemed fairy forts – all as places where the Fae relocated, and portals to their dimensions existed. No elder would disrespect the fairies or have to pay the price if they did. Roads were re-routed to avoid fairy trees, farmers left the ringforts in their fields to be avoided, and corners of houses were removed so as to not overlap a fairy path.

If the fae were angered, they were often hostile, mischievous, and troublesome – lashing out with curses, sickness, misfortune, and sometimes death. Of the Genus “Fae” there were thousands of different kinds of species in Irish fairy lore – all possessing their own supernatural aspects, characteristics, and traits all rooted to the ancient Celtic and Gaelic Pagan Gods and Goddesses.

The fae was normally invisible to most of the human species living in the air, swimming in the seas, underground, or in the woods. They sometimes were human sized and othertimes minute. Some resembled humans living life parallel to humankind while others replaced humans. The fae was known to steal children and young adults replacing them with rotting withered changelings as a replacement. It has been said, that humans who spend too much time with the Fae may lose sense of time, have hundreds of years pass before they return to this dimension, othertimes are curses, waste away or die after their return.

Often the changelings are moody, evil-minded, sickly, or just not right in the head. Their behaviors are noticeably intolerable – such as sickly babies who never stop crying, and adults who no longer communicate or become anti-social. The only way to get rid of a Changeling and bring back the stolen human was death by fire. Or so the belief at that time dictated.

Such was the case with the good-spirited young woman named Bridget Cleary who was burnt to death by her husband Michael in hopes that she would be returned to him. This gave birth to the folk rhyme “Are you a witch or are you a fairy, or are you the wife of Michael Cleary?”

Bridget grew up in Ballyvadlea, 11 miles from Clonmel, in a very small village – daughter of local farmer Patrick Boland, she was educated by the local nuns and apprenticed to a dressmaker in Clonmel. She married Michael Cleary the local Clonmel cooper at age 18. She oddly lived on a fairy rath (fairy fort) and traveled within the fairy landscape selling eggs to supplement her dress-making income. She often went up on the local fairy fort atop Kylenagranagh Hill to deliver to the local seanchai, Jack Dunne.

Early March 1895 after a bitterly cold day she caught a chill returning to her cottage bedridden for many days afterwards only worsening in health. She was visited by friends and family, even her customer Jack Dunne, who upon seeing her stated “that is not Bridget Boland.” Her husband Michael heard this and steadily became convinced the woman sick in bed was a changeling. Jack recommended the local “Fairy Doctor” named Denis Ganey to come to see her – he was unable to in person but sent Michael an herbal concoction mixed with milk that would restore the real individual.

Threatening the changeling with fire and persistent questioning could also reveal the Changeling. March 14, 1895 neighbors Minnie and William Simpson came to visit Bridget they encountered a frightful scene of Jack Dunne and cousins Patrick, James, and William holding her down on the bed, forcing the concoction into her while she screamed of its bitterness. The next night, her cousin Joanna Burke visited to find Michael and Bridget fighting and telling Joanna that her husband was trying to make “a fairy of her” only to be stifled by Michael. He kept asking her if she was his wife. He lost control, tore off her clothes, and brandished a brand from the fire into her face.

Guests were locked into the cottage, and Bridget’s head struck the floor, and moments later her chemise was afire. Michael fed paraffin to the blaze, sat in a chair, and watched her burn saying “She’s not my wife. She’s an old deceiver sent in place of my wife”. Her burnt body was buried on adjacent land, and all swore silence, rumoring her disappearance, that she had gone with the fairies. All believed she would reappear at the Kylegranagh ring fort racing among the fairies on a white horse – and if the men were quick, could cut the cords tying her to the horse so she could return to them.

The horrible murder took place in southern Tipperary in Ballyvadlea near Clonmel, Ireland – around the Spring Equinox of 1895. In the small village of nine houses and a population of 30 – the world was rocked with headlines about the savagery of the Irish as it was told she was “slowly roasted to death because she was, in her relatives’ belief, bewitched”.

March 22, 1895, the local police discovered the charred remains of a woman in a boggy field within a shallow grave outside of ballyvadlea – severely burnt, naked, a few strands of her undergarments and black stockings. Her head was hidden within a sack. It was Michael’s wife Bridget Cleary. It was discovered that she was abused and murdered by her husband and father as well as other family members. Within the court, it was conspiracy-ridden with tales of changelings and kidnapping by the Fae. All ten in the house were arrested, men involved were given sentences ranging from 6 months to 20 years. Michael was sentenced to 20 years and upon release moved to Liverpool, then to Canada. The news classified it as a “witch burning case” (Glasgow Herald, July 5th, 1895) rather than a fairy burning for sensationalism, and therefore marked as the last witch burnt in Ireland.

References:

• Bourke, Angela 2001 “The Burning of Bridget Cleary”. Penguin: New York.
• Cork Examiner 1895 various articles March 23, 25, 27, 28, 29, 30 and April 3, 5, 6, 1895.
• National Monuments Service 2023 Archaeological Survey of Ireland: ESRI Heritage Historic Environment Viewer at https://heritagedata.maps.arcgis.com/apps/webappviewer/index.html?id=0c9eb9575b544081b0d296436d8f60f8
• Irish Place undated “The unmarked Grave: Brutal Murder or a Faery Killing the Slaying of Bridget Cleary” website referenced 12/24/23 at https://www.theirishplace.com/heritage/brutal-murder-or-a-faery-killing-the-slaying-of-bridget-cleary/attachment/the-unmarked-grave-of-bridget-cleary/
• Irish Times 1895 Articles March 26, 27, 28th; April 2, 3, 6, 8th, 1895.
• Kilkenny Castle undated “Folklore and Fairies and the Question of National Identity”. Website referenced 12/25/23 at https://kilkennycastle.ie/folklore-and-fairies-and-the-question-of-national-identity/
• Munster Express 1895 “Johanna Burke’s testimony”.
• Phil Cleary undated Bridget Cleary Murdered in 1895 in Ballyvadlea Just Another Little Murder. Website referenced 12/25/23 at https://philcleary.com.au/bridgetcleary/
• Salaman, Redcliff N 2000 “The History and Social Influence of the Potato”. Cambridge University Press: Cambridge.
• Unknown 1895 “Witch-burning at Clonmel”. Folklore: Vol 6, no 4, pages 373-384.
• Wilde 1979 “Irish Popular Superstitions”. Dublin.
• Wildfire Films 2006 “Fairy Wife: The Burning of Bridget Cleary” TV Movie, director Adrian McCarthy and writer Angela Bourke. https://www.imdb.com/title/tt0989816/

Suspected Ringforts:

So, while on an archaeological survey project in Ohio, I investigated local myths, legends, and urban lore. One of the sites of interest to pop up on my radar was the government take-over eminent domain of a town formerly known as “Boston, Ohio”. It is now fabled in urban legend and called “Helltown.”

I dismissed visiting because, according to Atlas Obscura, all town remnants had been bulldozed and flattened; there’s nothing to see there since 2016. It would have been a 4-5 hour round-trip excursion, so I decided not to go. Plus, rumors of a toxic dump are just not something my asthmatic ass needed during a pandemic. So, it was boxed away in my mind as a lost ghost story.

Then, upon returning to the Pacific Northwest while looking for something to watch … the pseudo-documentary by the Travel channel of Series 1, episode 1: Helltown, popped up on Amazon Prime. It was free since I was subscribed to Discovery Channel, so why not? It was the Blair Witch Project in a different light: the utterly false story, narrative, and made-up mythology based on actual urban lore and legend. No more than one episode was released in 2017. I assume they took a real video of the location before the Park System razed it.

Helltown, Travel Channel’s Documentary?

In 2017, the Travel Channel released a documentary/docudrama to explore the different theories and facts around what had happened to Boston, Ohio, in 1974 and why it was called “Helltown.” It’s true that in 1974, President Ford ordered the evacuation of Boston, Ohio. No one knows why, but the official story was for the preservation of natural beauty to turn into a National Park. There was a chemical spill, but that’s all that is known. Locals claim the Wendigo ran around the site, that there was a satanic cult operating in the town, that there were mutations caused by the spill, that it was a hangout for serial killers, and that it has a crybaby bridge. None of these stories have proof of them. So what did happen?

The docudrama by the Travel Channel claimed “Boston, Ohio,” aka “Helltown,” was inhabited by the “WW” cult that worshipped the wendigo. While the government was clearing the town in the 1960s, there was a Waco-style shootout between the Feds and the cultists, leaving 14 dead. In 2016 a local teenager investigating “Helltown” was attacked on a YouTube live stream and eaten by a Wendigo. According to Snopes, none of this occurred.

The Documentary followed stories of a military cover-up of a mutation causing a chemical spill, forcing the government to evacuate the town for a clean-up and restoration. At the same time, an Irish Catholic turned Pagan turned Satanic Cult started animal sacrifices to a wendigo in the woods, and a shoot-out happened between the military and the locals, leading to death. Not to mention the story of the all too common missing kids. The Docudrama included supposed interviews, re-enactments, fake newspaper articles, fake YouTube videos, and fake professors—all hogwash and “Blair Witch Project” style shock-journalism.

The local legends

All too famous in local lore, Helltown, Zombieland, and many stories run everywhere – especially during Halloween. Every state has satanic ritual stories, as do their intriguing crybaby bridges, missing children, and mutations. There is no evidence of missing kids or Waco-style shootouts between the Feds and cult members. The Army didn’t kill locals. No bear was dead. No teenagers were attacked or eaten by said bear. These parts were created by the “Helltown” docudrama. The locals, however, pre-filming, did have their legends and ghost stories. The 20-second-long YouTube video supposedly uploaded in 2016 depicting a girl screaming amidst flashing lights was faked.

The Satanic Church

There was a local church in Boston, Ohio, that had some upside-down crosses in its architecture, belonging to a typical Gothic style. There were no Satanists operating out of the church or in the town. It was a Presbyterian Church called “The Mother of Sorrows.” It was not formerly an Irish Catholic Church, as the fake documentary dictated.

The Crybaby Bridge

Every town has them. It’s a local bridge where one claims late at night, and you can hear babies crying, either coming from the bridge itself or the nearby woods. Some claim that tiny hand prints would appear on your car windows or hood.

The Murder Bus

Before the town was demolished, there was a graffiti-laden old school bus that locals claimed housed “serial killers.” It was, however, just an abandoned bus that a local family lived in while building their home. There is no evidence of actual serial killers living there.

The End of the World

Many dark roads, especially those with ledges along them, have this nomenclature. The one in Boston, Ohio, was a steep section of Stanford Road, so it could look like someone driving it was dropping off at the “End of the World.”

Mutations

Because the local Krejci Dump was known to have chemical contamination, numerous stories flooded the area with tales of mutated giant frogs, the Wendigo, mutated glowing people that were zombie-like, or glowing head creatures wandering the woods. The dump is genuine. The chemical spill was a problem. The National Park bought the landfill for their waste, but local rangers got sick and suffered chemical burns due to the heavy metals and chemicals in the ground. It was closed and cleaned up by 2015 after it was declared a Superfund site.

The Wendigo of Boston, Ohio

The local Algonquin tribes did have lore about a humanoid creature with deer antlers that would eat humans. The creature lives around the Great Lakes and/or Nova Scotia. However, there has been no scientific documentation of its existence nor real records of sightings in this area outside of what the docudrama claimed.

Real History:

The area’s original inhabitants were the Delaware or Lenape people, an Algonquin tribe known as the Mingo, who had a village next to Clear Creek in Ohio. There was bloodshed between the Euro-American settlers and the local Native Americans, and it was quieted with the Treaty Of Easton. They left in 1755. The settlement was re-founded in the 1770s by the Lenape and was called “Clear Town” after the “Clear Creek” it was established. Some claim that the German word for “Clear” is “hell” and it was nicknamed “Helltown”.

They abandoned the village in 1782 after struggles with Euro-Americans and Colonial American troops. The Gnadenhutten Massacre of 1782 occurred, killing 96 Lenape. After the bloodshed in 1782, the village was abandoned as it supposedly sits along a battle trail that stretched from Sandusky through the Cuyahoga River valley. After struggles vanished, Euro-American homesteaders settled the area and built the town of “Boston, Ohio”. According to archaeologists, in the late 19th century, the village was a high mound composed of sandstone rocks and packed earth. Supposedly, Lenape graves were buried there, but a local farmer plowed over them in 1881. The only artifacts recovered were an iron tomahawk, two iron knives, stone arrowheads, a stone ax, a gunflint, and some brass mountings from a musket.

The town was named after its township and officially settled by Euro-Americans in 1820. In 1821, it was home to a sawmill called Boston Mills. A post office was established in 1825 and remained in operation until 1957.

Congress passed Public Law 93-555 in 1974, permitting the U.S. Government to establish the Cuyahoga Valley National Recreation Area. The government purchased the town of Boston and relocated its residents out of the area. This eminent domain action condemned hundreds of homes and businesses, closing the town of Boston. After clearing the town, the Government fell behind on the development of the National Park. This left the area a ghost town with abandoned buildings and empty streets.

Locals came up with their conspiracy theories, claiming the government felt the site was haunted, a wendigo was killing people, serial killers were hiding in the area, and a toxic spill was causing mutations. The government demolished the last structures in 2016. President Gerald Ford claimed the area needed to be turned into a National Park to preserve the environment, taking large swaths of land surrounding Boston, Ohio. However, while by 2016, they finally demolished all remnants of the town, they didn’t turn it into a park for over half a century after taking it from its residents. The U.S. government took it from the indigenous tribes and then took it from its people.

Visiting Helltown

According to Atlas Obscura, nothing exists in Boston, Ohio. It is, however, in the Cuyahoga Valley National Park and, therefore, easy to visit, though there is nothing to see. It is in the Boston Township just west of Brandywine Falls. Travel to Brandywine Falls, exit 271, and find the “road closed” sign.

Bibliography/Recommended Readings:

• Atlas Obscura 2019 “Helltown, Ohio”: visited 5/19/21.
• Case, H.B. “Description of Mounds and Earthworks in Ashland County, Ohio.” In Miscellaneous Papers Relating to Anthropology. Washington, D.C.: Government Printing Office, 1883. p. 74.
• Didymus, John Thomas 2019 “Is Helltown Real or Fake? Was Ohio Teenage Girl Killed in Wendigo Attack?” Monsters and Critics 23 September 2019.
• Evon, Dan 2019 “Does Helltown Film Document Weird Happenings in Abandoned Ohio Town?” SNOPES. Website referenced: https://www.snopes.com/fact-check/helltown-document-real-events/ on 5/19/21
• IMDB 2017 Helltown, Season 1, Episode 1 viewed on Amazon Prime.
• Urbex Underground n.d. “The Actual Truth About Helltown Ohio”. Website referenced 5/19/21: https://urbexunderground.com/helltown-ohio/

Cúchulainn mythos … coming soon!

Coming Soon!

It is also believed that the Cave of the Cats is the actual physical birthplace of Queen Medb. The legend states that the Fairy Queen/Goddess Étain who was fleeing her human husband with her fairy lover Midir came here. Midir wanted to visit a relative named Sinech (the large breasted one) who lived in the cave. Within the cave was said to be a great otherworldly palace where a maidservant named Crochan Crogderg (“Blood Red Cup”) lived, and she had granted Midir and Etain entrance. It was here that Crochan was believed to have given birth to a daughter named “Medb”.

Coming Soon!

It is also believed that the Cave of the Cats is the actual physical birthplace of Queen Medb. The legend states that the Fairy Queen/Goddess Étain who was fleeing her human husband with her fairy lover Midir came here. Midir wanted to visit a relative named Sinech (the large breasted one) who lived in the cave. Within the cave was said to be a great otherworldly palace where a maidservant named Crochan Crogderg (“Blood Red Cup”) lived, and she had granted Midir and Etain entrance. It was here that Crochan was believed to have given birth to a daughter named “Medb“.

Coming Soon!

Étaín, Irish Goddess of Love and Transformation (Story, Symbols, and Meaning)

A woman falls as a drop of water, becomes a worm, then a butterfly, and finally a shining queen again.  Étaín is a bright figure in the Mythological Cycle of Ireland. Her story blends love, loss, and renewal, and it still speaks to anyone who has had to change and begin again. Étaín is among the Tuatha Dé Danann; her life crosses worlds, and reflects how a butterfly can carry the weight of a life well lived.

Who is Étaín, the Irish goddess of love and transformation?

Étaín is often described as a woman of shining beauty among the Tuatha Dé Danann, the bright people of the Otherworld. Some storytellers call her The Shining One, linking her with light, grace, and renewal. Her best-known tale appears in Tochmarc Étaíne, The Wooing of Étaín, where love does not end; it changes form.

She stands for patient love, beauty that survives loss, and rebirth after long trials. Many readers see her as a guide for change, like the first warm day after winter, gentle, steady, and full of promise.

To learn another take that blends folklore with modern reflection, see this overview, Étaín, The Shining One.

Names, meaning, and how to say Étaín

• Étaín, also spelled Etain or Éadaoin.
• Pronounced ay-TEEN.
• The name is often linked to ideas of shining or brightness.

Meet the key figures: Midir, Fuamnach, and Eochaid Airem

• Midir, a lord of the Otherworld, loves Étaín with deep, steady loyalty and tries to bring her back across the thin boundary between worlds.
• Fuamnach, Midir’s first wife, grows jealous and sets a curse in motion. In early Irish stories, oaths and rivalries carry real power.
• Eochaid Airem, a High King of Ireland, marries Étaín during her mortal life, where she shines as a gracious queen.

These figures belong to the wide circle of the Tuatha Dé Danann and the Otherworld, a place close to ours yet ruled by a different time.

Where Étaín fits in the Mythological Cycle

Étaín’s story belongs to the earliest Irish myths, not recorded history. The main text is called Tochmarc Étaíne, and details shift from version to version. The heart stays the same. Love meets loss, change shapes identity, and memory finds its way home.

For a vivid, narrative-heavy retelling with artwork and context, see Étaín: Goddess of Irish Sovereignty.

The Legend of Étaín

Jealousy and the curse of Fuamnach

Étaín and Midir share love and joy in the Otherworld. Fuamnach, the first wife, cannot bear the bond she sees growing. She casts a powerful spell that pulls Étaín from her home and sets her adrift. In Irish myth, jealousy is not a small thing. It moves wind and water. It can bend fate.

From water to worm to butterfly: years of wandering and rebirth

Étaín falls into water, becomes a small worm, then a butterfly, bright and gentle, yet always marked by a quiet mind that remembers love. She floats across Ireland, carried by storms and calm skies, a long wandering that tests patience.

One day, a woman swallowed a butterfly by accident. Later, she gives birth to a baby girl, reborn as Étaín in human form. This strange circle, water to worm to butterfly to child, is a common kind of magic in old stories. It shows how life returns. It shows that change is not loss. It is renewal.

Life as a mortal queen with Eochaid Airem

As a mortal, Étaín grows to be kind, wise, and strong. Eochaid Airem, the High King, marries her, and she keeps a steady court. Some versions add small tests, riddles, and trials of loyalty. They often end with her choosing the path that protects her honor and the peace of the land. Even as queen, she carries the quiet pull of an older life.

A related strand locates a hidden chapter of her journey at the Cave of the Cats, a place of myth and threshold. Tradition says that Étaín, fleeing her human husband with Midir, came to this cave, where Midir hoped to visit a kinswoman named Sinech, called the large-breasted one. Within the cave was said to be a great Otherworld palace, and a maidservant named Crochan Crogderg, Blood Red Cup, granted them entry. There, Crochan gave birth to a daughter named Medb. Some storytellers mark this as the origin of Queen Medb, tying Étaín’s path to the birth of a powerful queen and to the roots of sovereignty in Ireland.

Midir’s challenge at Tara and Étaín’s final choice

Midir returns, determined to win Étaín back. He reaches Tara, the seat of kings, and challenges Eochaid to a board game, often described as chess. Game by game, the stakes rise. The prize Midir names is a single kiss from Étaín, simple and clear.

When Midir claims his prize, Étaín’s memory opens like a door in spring. The world tilts, and she knows herself again. In many versions, Midir lifts her up, and they rise together toward the Otherworld. Some tell of confusion and doubles, tests and roads that bend. Endings vary, yet the theme stays: love, identity, and the place where a person truly belongs.

Symbols, themes, and why Étaín’s story still speaks today

Étaín’s path is easy to picture. It carries symbols that still feel fresh, even now. The butterfly, the turning of seasons, the crossing of hidden doors, these images frame a story about change that does not erase who you are.

Butterfly, rebirth, and the turning seasons

The butterfly is not only pretty. It is a sign of change that keeps the core alive. Irish stories often follow the cycle of nature. Spring follows winter. A seed splits, then grows. Étaín’s changes echo this rhythm. She endures the long, cold, then returns with new life.

Crossing worlds, time slips, and memory

Time in the Otherworld moves differently. A day there may be a year here. Étaín moves across this seam more than once, so her choices carry a strong cost. Memory becomes a guide and a burden. When it returns, it asks for action. Who are you, and where do you stand?

Love, consent, and loyalty in early Irish myth

These stories are old, yet they keep a careful line around choice. Étaín’s dignity rests on her right to choose, whether as a wife, a queen, or a woman whose memory has just come back. Loyalty is tested. Duty pulls one way, desire another. Her decisions, even when quiet, show a firm center and a steady will.

Étaín and Oisín: shared paths between worlds

To see the shape of Étaín’s tale, it helps to set it beside Oisín and Tír na nÓg. Both stories cross the boundary between our world and another. Both weigh love against time.

What connects their myths: otherworld love and the cost of time

• Love with a partner from the Otherworld, bright and alluring.
• Travel to a land of ease and beauty where time runs differently.
• A return that hurts, since years have passed, or life has shifted.
• Choices that define identity when the old world no longer fits.

Oisín rides with Niamh to Tír na nÓg, a place of youth and delight. Étaín moves back and forth as time stretches, folds, and then snaps back into place.

Key differences that shape each ending

Étaín’s story leans on rebirth. She returns with a memory that blooms, and chooses the life that matches her true self. Oisín’s story ends in a sudden aging when he touches the ground, the price of leaving the Otherworld behind. Étaín changes form, then finds her center. Oisín loses time, then faces the weight of years in a breath.

Why these tales still matter

These tales remind us that change is not the end of the story. Love asks for courage. Choices shape what follows. You can see your own life here, in the seasons of change, the hard decisions, and the quiet bravery it takes to begin again.

Conclusion

Étaín’s path moves through loss, memory, and return, yet the heart of her story is simple: love endures through change. The butterfly lifts, the door opens, and what is true finds its way home. If this myth stirred something, explore more Irish stories and consider a time when you faced change and grew from it. Hold that image a moment, bright as a butterfly in spring, shining like Étaín herself.

 Legendary Grave: Aideen’s Grave, Howth, Ireland