The fabled site of where the wandering poet, bard, and seer “Oisin” is believed to be buried. Atop a hill overlooking the valley and down into the Glen as well as over the Channel to be able to see Scotland on a clear day, the location for this small megalithic tomb is spectacular. The Tomb faces East, South-east next to an oval cairn dedicated to poet John Hewitt. Oisin’s Grave / Ossian’s tomb is a small megalithic semi-circular court opening into a two-chambered burial gallery. The back chamber is composed of two sidestones at the southwest, a back or sidestone at the northeast, with a pair of transverse jambs higher than the other stones as if they may have been originally designed as portals. The Forechamber is in very poor shape with only 2 sidestones intact with a pair of portal stones. Within the chamber lies a fallen stone that may have been the displaced roof-stone. The large court dominates the tomb, but additional stones suggest that the court may have belonged to two periods, relating to a back chamber and subsequent fore-portals.
A great irish poet, John Hewitt was very impressed with Ossians grave and the megalithic tomb that exists on this hill. So much that he wrote a poem about the site called Oisins Grave: the horned cairn at Lubitavish, Co. Antrim. Because of this, a stone cairn in Hewitts memory was constructed here in 1989 commemorating him as the Poet of the Glens.
We stood and pondered on the stones
whose plan displays their pattern still;
the small blunt arc, and, sill by sill,
the pockets stripped of shards and bones.
The legend has it, Ossian lies
beneath this landmark on the hill,
asleep till Fionn and Oscar rise
to summon his old bardic skill
in hosting their last enterprise.
This, stricter scholarship denies,
declares this megalithic form
millennia older than his time
if such lived ever, out of rime
was shaped beneath Sardinian skies,
was coasted round the capes of Spain,
brought here through black Biscayan storm,
to keep mens hearts in mind of home
and its tall Sun God, wise and warm,
across the walls of toppling foam,
against this twilight and the rain.
I cannot tell; would ask no proof;
let either story stand for true,
as heart or head shall rule. Enough
that, our long meditation done,
as we paced down the broken lane
by the dark hillsides holly trees,
a great white horse with lifted knees
came stepping past us, and we knew
his rider was no tinkers son.
Nearby in Glenariff Park, there is a myth that Oisin had once tried to outrun a band of Vikings in this forest. When they closed in on him, he climbed down a steep gully, as just as he was about to plunge to his death, a mysterious grey rope-like column appeared, he grabbed on to it, and climbed up to safety. When he reached the top he found it to be the tail of a white horse grazing in the field above. He thanked the horse and asked for its help. She turned into a mountain mist, falling to the ground as water, thereby washing away the Norsemen who pursued him. This is now the waterfall in the park known as the “Grey Mare’s Tail”. (myth as told from Causeway Coast and Glens Myths Tour).
Tiveragh Hill / Fairy Hill of Cushendall, Northern Ireland. June 2, 2012: Irish Folklore Quest – Northern Ireland, UK. (c) 2012 – photography by Leaf McGowan/Thomas Baurley
The Tiveragh Fairy Hill Cushendall, Northern Ireland
Legend and lore have it that this very broad-sided hill with steep sides overlooking the small village of Cushendall in Northern Ireland is the gateway to Tir na nOg. A place very well known locally to be haunted by faeries, leprechauns, elves, and pixies … this giant hill is a natural fortress all on its own and easily seen to be claimed as a stronghold by the fae.
Fairy tales mention many stories about it rising on pillars during the twilight evening with a glimmering merriment of faeries frolicking and dining. Many believe that the wee folk live in this hill accessed by a nearby cave. As the warning goes, if ye are mortal, regardless of how appeasing the faerie music may sound, if you wander within, you’ll never be seen again on this plane of existence. Time holds a whole different rhythm in Faerieworlds.
We, however, of fae persuasion, did venture up the hill at the turn of twilight just as the sun went down. We spied the hill with visions of faerie impressions while across the valley atop Ossian’s Grave – the Megalithic tomb believed to be the burial spot of the fabled poet and bard Oisin. Now Oisin was lured into fae, into Tir na nOg, where he lived until he requested to return to the land of mortals to visit his family. Of course due to faerie time, he returned several hundred years later to find them all gone and deceased. He fell off his faerie steed and became a blind old man wandering these fields, eventually dying.
If the faerie tale is accurate, this would be the hill he would have ridden out of, and across the valley would have been his grave overlooking it … curious and more curious. Midway along the way up the base of the hill is one of the most magnificent Faerie Thorn Trees I’ve ever encountered. As usual with these faerie hills, I always find a wee hole just big enough for the Victorian-sized fae to enter within, usually lined with heavy rocks, making it look peculiarly like a miniature mine rather than an animal hole.
We climbed atop as the sun went down, empowered by the feelings of the ancient ones. Archaeologically, though, this may be a massive hillfort. I’m looking for those records and will post my findings here.
And their playing pitch was hardly as big As my Uncle Barney’s potato rig; And me there watchin’ them puck and clout At the back o’ the wall with my eyes stuck out.
When all at once, like the squeal of a hare, A wee voice shouted, “Who’s that up there?” And a bit off a thing about nine – inch tall Came climbing up to the top of the wall.
And he stood there; he stood about pot -size With his two wee fingers up at my eyes, And its God’s own truth that I’m speakin’ mind ye, “Get out o’ that,” says he, “or I’ll blind ye!”
Aye that’s what he said, “I’ll blind ye,” says he, And by Jing what he said was enough for me, Did I run? Aye surely; I didn’t miss – And I haven’t seen Tiveragh from that to this.
~ H.Browne
The Fairy Hill Tiveragh is a fairy hill and near to Cushendall, And nobody goes there at night, no nobody at all. The hill is small, the sides are steep. And I have heard it said That flickering lights go in and out While everyones in bed. And on the top two hawthorns grow, A white one and a red.
~ John Irvine Desmond
~ Yours truly, Leaf McGowan
Tiveragh Hill / Fairy Hill of Cushendall, Northern Ireland
(crossposted via WordPress PressThis: Article by Rob Wildwood – visit link for full article)
I was becoming intrigued by the Celtic tales of magical fish living in holy wells. My experience at the Pigeon Hole near Cong, on the border between County Galway and County Mayo in Ireland had only served to increase my fascination. There I had meditated and when I opened my eyes had actually seen the magic trout swimming in the water before me (see The Pigeon Hole and the Magic Trout )
My investigations led me deeper and deeper in Celtic mythology until inevitably I came across the most famous of all Celtic fish legends, the tale of the Salmon of Knowledge, said to live in a pool overhung by nine hazel trees who’s nuts carried the source of all wisdom and poetry.
The stories start in mythological times when the fairy folk ruled Ireland, the Tuatha De Danann:
“And they had a well below the sea where the nine hazels of wisdom were growing; that is, the hazels of inspiration and of the knowledge of poetry. And their leaves and their blossoms would break out in the same hour, and would fall on the well in a shower that raised a purple wave. And then the five salmon that were waiting there would eat the nuts, and their colour would come out in the red spots of their skin, and any person that would eat one of those salmon would know all wisdom and all poetry. And there were seven streams of wisdom that sprang from that well and turned back to it again; and the people of many arts have all drank from that well.”
This year will be Shakefest’s “7th” Annual Dance and multi-cultural festival held at the historic epic Charleville Castle. The festival grounds is starting to bustle with activity as preparations are in the flow to welcome local and international community, visitors, friends, and family to celebrate culture. Since 2006, Shakefest has been bringing together an eclectic mix of Middle Eastern, Cultural Dance, and Artistic Workshops ending with a multi-cultural evening of dance performances. This year, Shakefest is expanding into more folklore, diversity, performance art, crafts, and themes for all ages, sexes, and cultures. This year features numerous workshops, classes, performances, and activities such as a “Faerie Glen” to get lost in, A “Madhatter’s Tea Party”, A bouncy Pirate Ship, Indian Cuisine, Performances by Tullamore’s “The Red Embers”, Galway Bellydance, Appolonia Tribal Bellydance, Sheeoneh, Nicole Volmering, and Aoife Hardiman.
Joana Saahirah ~ photo courtesy of Shakefest
This year’s International Guest Instructor is Oriental Dancer Joana Saahirah of Cairo, Egypt providing authentic education on Egyptian History and Folklore as well as Oriental Dance instruction in Classical, Saiidi and Alexandria of Mellaya styles. Declan Kiely will host a special workshop on how to “Dance like Michael Jackson”. Hip Hop, Jazz, Poi & Ribbon Dancing, Bachata and Argentinian Tango classes are also offered. There will also be African dance, poetry, open-mic sessions, a kid’s gigantic Dragonfly and butterfly hunt, punch and judy, juggling & stiltwalking by Stagecraft Ireland, Drum Circles, and a magic show. This year will also be breaking ground on a live history section with the KHI Medieval Re-enactors treating audiences to combat simulations of the Crusader’s Knight’s Templar with medieval tents, a full try-on armoury and archery for all ages.
KHI Medieval Re-enactors ~ photo courtesy of Shakefest
Featured musical performances by 40’s Swinging The Bugle Babes, Our Annual Multi-cultural Hafla, daring fire show by The Red Embers & Babylon’s Inferno, The North Strand Kontra Band from North Dublin. Dazzling Romanian and Bulgarian instrumental band is expected to finish off the fest with explosive energy and lively dance accompanied by original and traditional tunes from clarinet, saxophone, trombone, keys, banjo, double bass, and drums. If you’re travelling through Ireland this weekend or live in the magical isles, this event is not to be missed. Gates open at Noon on Saturday the 26th with admission only 10 general entry, 10 camping, 20 family day pass or only 15 for evening entertainment. All proceeds will be going towards Charleville Castle Restoration Fund Operation Raise The Roof project in which money will be raised towards putting a protective roof on the castle chapel. We’ll be covering this event, so come back here for photos, review, and the stories we weave from the experience …
North Strand Kontra Band ~ photo courtesy of Shakefest
Deity of: “Lady of the Forests”. Goddess of the Heights, Moon, Forests, and Hunting.
Sacred Animals, Plants, Stones, Etc.: The Boar.
Description:
Her name is derived from the Gaulish “arduo” meaning “height”. Several place names are named after her. Especially the Ardennes Woods (Arduenna silva), the Forest of Arden (England), and the personal names of “Arduunus” and “Arda”. Eponymous Goddess of the Ardennes Forest and region, represented as a huntress riding a boar especially in the present-day regions of Belgium, Luxembourg, and France – in the Ardennes region. The Goddess Arduinna considers wild boars sacred. There is a asteroid and a plant species named after her. The most popular reference of her comes from a Roman inscription in Rome, Ialy where she is invoked along with Camulus, Jupiter, Mercury, and Hercules. There is a bronze Gallo-Roman statue of a woman bearing a short belted tunic, riding a boar side saddle, and holding a knife assumed to be Arduinna by the 19th century antiquarian who discovered it as the modern symbol of the Ardennes region is a boar. She is known of first by two inscriptions – the Düren, Germany deae Ardbinnae (CIL XIII, 07848) and the Rome, Italy Arduinne (CIL VI, 00046). Her name derivatives are found on coinage of the Treveri and the Galatian ????. It was in 565 C.E. hat Saint Walfroy (Wulfilaïc) preached to his local parish and community in Villers-devant-Orval forbidding them to worship Arduinna any longer.
Bibliography/Recommended Reading:
Celt.net. “Arduinna”. Website referenced May 2012. http://www.celtnet.org.uk/gods_a/arduinna.html.
Delamarre, Xavier; Lambert, P.Y. 2003 “Dictionaire de la Langue Gauloise (Dictionary of the Gaulish Language)” Paris.
Green, Miranda 1986 “The Gods of the Celts”. Stroud: Sutton Publishing.
Gysseling, M. 1970 “De Vroegste geschiedenis van het Nederlands: een taalkundige benadering in Naamkunde 2”
Pantheon.org. “Arduinna”. Website referenced May 2012. http://www.pantheon.org/articles/a/arduinna.html.
Wikipedia: The Free Encyclopedia. “Arduinna”. Website referenced May 2012. http://en.wikipedia.org/wiki/Arduinna.
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Cabin in the Woods ~ (Rated R: 2012) http://www.imdb.com/title/tt1259521/ * Director: Drew Goddard. * Written by Joss Whedon and Drew Goddard. * Starring: Kristen Connolly as Dana; Chris Hemsworth as Curt; Anna Hutchison as Jules; Fran Kranz as Marty; Jesse Williams as Holden; Richard Jenkins as Sitterson; Bradley Whitford as Hadley; Brian White as Truman, and many others.
Within the last several years, Hollywood and the film industry have been evolving and expanding the classical monster tale, as we watched through the ages, meandering from Frankenstein, the Mummy, the Werewolf, and Count Dracula towards a whole different species of Werewolves, vampires, and zombies. Then came the serial killers obsessed with pain, torture, maiming, and realistic, grotesque murder sprees self-styled after Ted Bundy, Fred West, or Jeffrey Dahmer, only to exaggerate to supernatural tales of Halloween, Friday the 13th, and the Texas Chainsaw Massacre. Now, a new sense of horror, going back to supernatural beliefs on Witches, Druids, Spirits, and creatures from the races of Darker Faeries come crawling out from their sidhe with vicious mermaids and mer-men, leprechauns, gremlins, goblins, orcs, giants, and titans.
The Old God/desses are being brought back to life. What one would imagine would be a typical hack n’ slash film by the title of “Cabin in the Woods” turned into a conspiracy theory, a Dark ancient Deities tale of human sacrifice at a high corporate level ploy to satiate the “ancient ones”. None other than a tale weaved by Buffy’s Joss Whedon to give that twisted plot some fantastical depth. These five friends go on vacation to a remote cabin in the woods, only to find themselves trapped and manipulated in a pseudo-realm where they are lined up to voluntarily sacrifice themselves to the dark spirits.
The five college-aged kids head off to a friend’s cabin in the woods and lose all communication with the outside world. During “party time” and unwinding, the cellar door mysteriously flips open, only to involve a truth or “dare” to investigate the darkness. Within is a treasure trove of artifacts, each with a secret and a beast to unleash. Meanwhile, they are monitored by a high-tech secret lab where the white coats bet on which creature they will face – Pinhead, the Mer-man, flesh-eating zombies, a ghoul, or a prehistoric monster of dinosaur proportions. Dana reads from the diary of an inbred hillybilly family, thereby awakening the now-dead family of deadly murderous zombies. But this is not the only laboratory experiment of what supernatural creatures will be unleashed, as the lab coats are monitoring similar setups from around the world, hopeful of a successful stint with the cabin.
As each of the college kids get knocked off, the ploy backfires as the “virgin” saved for the last, teamed up with the brainy pot-head discover the conspiracy and find their way down into depths uncovering an ancient temple lair holding back the ancient Titans from destroying the Earth – satiated by an annual sacrifice that was planned. None of the scenarios work out for the guardians, and literally “all hell breaks loose” as magical and supernatural beings, creatures, and monsters look at the lab coats and armed forces as a smorgasbord brunch. The Director of the agency, played by Sigourney Weaver, tells them the truth that the ritual involving sacrifice of the Whore (Jules), the Athlete (Curt), the Scholar (Holden), the Fool (Marty), and the Virgin (Dana) was to appease the “Ancient Ones” who lived beneath the facility. They had to die in archetypical order until the virgin remained. Werewolves, mer-creatures, unicorns, ghouls, zombies, and a giant serpent take their wraith. The Ancient ones rise to destroy the facility and the cabin. While an element of “kitch” and wacky elements loomed over the film, the special effects and deep mythical supernatural plot humored and entertained me. [Rating: 4 stars out of 5] Rating of four stars out of five. ~ Reviewed by Leaf McGowan.
Represents hearth, home, lengthening days, early signs of Spring, the birthing of ewes, milking of Ewes, milk, first stirrings of Spring, St. Brigid, candles, and first feasts.
“I mbolg” is Irish for “in the belly” and refers to the pregnancy of ewes. It has also been referred to as Oimelc referring to “Ew’s milk”. Imbolc is a popular Pagan holiday celebrating the marking of the first stirrings of Spring. Most commonly taking place traditionally on February 1st or 2nd, can take place also as late as February 12th in the Northern Hemisphere, and by new European settlers in the southern hemisphere celebrated around August 1st.
It is a cross-quarter sabbat in modern Pagan faiths as a halfway mark between the Winter Solstice (Yule) and the Spring Equinox. The festival was first recorded to have been celebrated in the Middle Ages in Gaelic Ireland and was referred to as the “Tochmarc Emire of the Ulster Cycle” and was a cross-quarter day festival in Irish Mythology as one of four. The other four cross-quarter day festivals were Samhain, Beltane, and Lughnasad.
Many believe it first celebrated the Goddess Brigid and later turned to represent Saint Brigid. With the growth of the Neo-Pagan movement of Shamanism, Celtic Spirituality, Druidism, Wicca, and Witchcraft, especially in relation to Celtic reconstructionism, “Imbolc” was revitalized as a Neo-pagan religious festival. As it was followed by Candlemas on February 2nd, as the Irish “L Fh’ile Muire na gCoinneal” or “feast day of Mary of the Candles”, Welsh “G?yl Fair y Canhwyllau” the two festivals became blended together.
Because some Irish Neolithic monuments are aligned to this date, such as the Mound of the Hostages at Tara, it is believed the holiday was celebrated much earlier than the Middle Ages. It appears however for the first time from folklore collected during the 19th-20th century in Rural Ireland and Scotland. The holiday represents the hearth, home, lengthening days, early signs of Spring, the birthing of ewes, milking of Ewes, milk, first stirrings of Spring, St. Brigid, candles, and first feasts. It is celebrated with hearth fires, butter, milk, bannocks, divination, seeking of prophecy, omens, oracles, candles, bonfires, weather divination, Groundhogs, badgers, snakes, festivals of light, early Spring celebrations, celebrations of Fire, purification, the Goddess Brigid, or St Brigid.
The Annals of the Four Masters records Brigit to having died February 1st, 525 AD. Others believe this was the date of her birth. Because St. Brigid was believed to have died or born on February 1st, the date has been dedicated to her. The date also coincides with the Festival of St. Brigid of Kildare at this time. The association with Brigid / Brighid / Bride / Brigit / Brid, the festival is also related to holy wells, Brigid’s crosses, sacred flames, healing, poetry, smithcraft, and magic.
In Gaelic tradition, Imbolc also is the time of the “Hag” or the “Cailleach” who gathers her firewood for the rest of winter. If she desires a longer winter, she makes sure the weather on this date is bright and sunny so she can gather more wood. If she’s ready for it to be over, this date will be overcast, cold, or with foul weather. If the snakes come out of their holes, badgers come to the surface, or the groundhog sees its shadow, there will be more winter. If they do not come out, then they are asleep and winter is almost over.
The lighting of fires, candles, bonfires, and hearths represents the return of warmth and the growing power of the sun. As the Feast of St. Brigid, L’ Fh’ile Bride, and Li Feabhra – Candlemas and Imbolc is celebrated as the official first day of Spring. Craft-wise this is honored by the handcrafting of Brigid’s Bed when young unmarried girls would create a corn dolly representing Brigid called the Brideog (Little Brigid) adorned with ribbons, shells, and stones lying on a bed.
On St. Brigid’s Eve (January 31st) the girls would gather in a house for an all-nighter sleepover with the Brideog, only later to be visited by the single young men of the community to come to treat them and the corn dolly with tribute. As Brigid is believed to manifest of Imbolc Eve, another tradition is the leaving of a strip of cloth or clothing outside for Brigid to bless.
Fires that night when extinguished would have their ashes raked smooth, and in the morning, the fire caretakers would inspect the ash for any kinds of markings for a sign that Brigid came through the hearth. Cloth and clothing left out that night would be brought back into the house and believed to possess magical healing and protective energies. On Imbolc, the girls carry the Brideog through the community from house to house where offerings are given to her. The date is also celebrated by the weaving of Brigid’s Cross.
Neopagan celebrations of this festival vary from tradition to tradition, religion to religion. Much of the traditional rites associated with the practices today are based on reconstructionist theory in its beginnings evolving to new traditions today. As previously said, it is a time of purification, and therefore a time of initiations and new beginnings.
Bibliography/References:
Adler, Margot. 1979: “Drawing Down the Moon”. Boston: Beacon Press.
Bonewits, Isaac. 2006: “Essential Guide to Druidism”. New York: Kensington Publishing.
Carmichael, Alexander. 1992: “Carmina Gadelica: Hymns and Incantations”. Hudson: New York, Lindisfarne Press.
Chadwick, Nora. 1970: “The Celts”. London, Penguin books.
Cultural Heritage Ireland. “Festival of Imbolc and St. Brigit”. Website referenced March 2012. http://www.culturalheritageireland.ie/index.php/irish-history-from-the-annals/80-irish-history-from-the-annals/174-the-festival-of-imbolc-and-st-brigit
Danaher, Kevin. 1972: “The year in Ireland: Irish Calendar Customs”. Dublin, Mercier Books.
Hutton, Ronald. 1996: “The Stations of the Sun: A History of the Ritual Year in Britain”. New York: Oxford University Press.
MacKillop, James. 1998: “Dictionary of Celtic Mythology”. New York: Oxford University Press.
Wikipedia: The Free Encyclopedia. “Imbolc”. Website referenced March 2012. http://www.wikipedia.org.
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4500 B.C.E. to ca. 500 B.C.E. The Mythological Cycle:
The understanding of the folktales, folklore, myths, and legends of Otherworldly creatures who landed in Ireland in prehistoric times is known as The Mythological Cycle. A notable work exists called the Lebor Gabála Érenn(The Book of the Taking of Ireland) or otherwise known as the Book of Invasions which is a Middle Irish title of a loose collection of poems and prose narratives recounting the history, mythology, and origins of the Irish race from the creation of the world down to the Middle Ages. The Fomorians:
According to the myths and legends of early Ireland, the very first human-like inhabitants of the Green Island of Eire were the Fomorians. The Fomorians are believed to be beings who preceded the Gods, similar to the Greek Titans representing Gods of Chaos and wild nature. They were also depicted as the supernatural undead and magical beings of the Underworld or Otherworld. They were seen as a giant demonic race of beings who lived in boats off the coast of Ireland, often coming ashore to plunder and pillage all that existed on this grand Green Isle. According to medieval scholars, the name Fomorians, Fomhoire, Formorian, Fomoraig, and Faoi-Mhuir came from Fomoire a word combination of fomó meaning giant or pirate, the Gaelic Faoi-mhuir meaning beneath the sea, with the elements muire or sea or mor as spirit or phantom giving them the reputation as sea pirates or under-sea phantoms. Some legends suggest that the Fomorians originally came from Asia or Northern Africa having been birthed by Noahs son Ham after he was cursed by Noah. Some believe the Fomorians were the descendants of GogmaGog. They left Africa as seafarers who were often depicted as having black skin, black haired with the body of a man and the head of a goat according to the Eleventh century text called the Book of the Dun Cow or the Lebor na hUidre. In some manners, they have similarities to the descriptions of Ancient Egyptian and Nubian Gods, Goddesses, and half-human/half-animal creatures. Some of them have also been described as having one eye, one arm, and one leg; while others were fancied as elegant beauties as with Elatha the father of Bres. They were also notorious for their powers over the forces of nature, such as being able to bring forth fog, storms, diseases, blights, and plagues with their so-accused evil magic. Through history, they claimed several famous royalties, especially in guise as kings by various names, the most remembered as King Conaing, King Morc, King Indech, King Tethra, King Balor, King Elatha, the Warrior Cichol, the Smith Dolb, the Steward Liagh, the Poet Oghma, and Queen Ceithlenn. Throughout the lands of present day Ireland and the United Kingdom, are their mythical tromping grounds of Conaings Tower, Tory Island, The Hebrides, Rathlin, Islay, Lochlann (Norway), and Dun Aengus. By the period of history when they participated in the Second Battle of Magh Tuiredh, the rumor was that their fleet stretched far and wide from the Northeastern coast of Ireland all the way to Norway.
The first Fomorian King to have settled in Ireland was Conaing taking root on all the Northern Islands along the coasts of Ireland, Scotland, and Norway. In some respects, they had a under the seas glamour about them having lived beneath the waves giving some affiliation with mer-folk, selchies, and mermen or mermaids. They were then reputed to have split themselves up into different tribes, residing in the Underworld, which was later ruled by Tethra the Fomorian Faerie King. Often described to have the color and composure that is common-place for a Nubian with the darkest of black skin and hair, oddly though Elatha the father of Bres was depicted as having the most golden hair and the handsomest man in sight. He seemed the fairest of the leaders, not being so blood-thirsty as the other Fomorian leaders, and very interested in justice. In later years, he refused to go to war with his son Bres against the later faerie invaders known as the Tuatha de Danann as he felt such actions was unjust. By right of the myths and legends, the Fomorians were unique in their DNA, racial, and family lineage with their own customs and language dialects than the other invading inhabitants of Ireland. Whereas the Nemedians, the Fir-Bolg, and the Tuatha de Danann were believed to have shared the same DNA, family lines, languages, and were considered to be of the same races. At a later point in history, they were known to have intermarried with the Tuatha De Danann according to faerie tales and legends. Popular stories relating to the Fomorians were the Bres Mac Elatha and the Tuatha De Danann, The Second Battle of Magh Tuiredh, How Balor was Defeated, The Courting of Emer, The Fate of the Children of Turenn, the Fir Bolg, The Story of the Tuatha De Danann, The Death Tales of the Tuatha De Danann, Credhes Lament, the Hard Servant, and Partholon myths. They came to be defeated by the first invaders of Ireland from Greece known as the Partholon by 2680 or 2061 B.C.E. (dates differ to scholars theories). Shortly after defeat by the Partholon, they took back the land by instilling a plague that killed off the Partholon, laying them waste in the fields. They battled again with the Nemeds and then finally defeated and vanquished by the Tuatha de Danann. Ever since, any settled pirates or sea-based raiders were labeled Fomorians. By Thomas Baurley
Bibliography:
Anomymous scholar:
11th c. C.E. Lebor Gabála Érenn (The Book of the Taking of Ireland)
Encyclopedia Mythica:
2012 The Fomorians. Website referenced March 2012.
http://www.pantheon.org/articles/f/fomorians.html.
Magic & Mythology:
2012 The Fomorians. Website referenced March 2012.
http://www.shee-eire.com/Magic&Mythology/Races/Formorians/Page1.htm
Slavin, Michael:
2010 The Book of Tara. Wolfhound Press: Dublin, Ireland.
Walsh, Brian:
2006 The Riddle of the Hobbit: August 28, 2006: Time Magazine Online:
http://www.time.com/time/magazine/article/0,9171,1399614,00.html.
Wikipedia: The Free Online Encyclopedia.
2012 The Fomorians. Website reerenced February 2012.
http://en.wikipedia.org/wiki/Fomorians
W.Y. Evans-Wentz:
1966 The Fairy Faith in Celtic Countries. Citadel Press: New York.
Throughout the world there are many wild boars or pigs found in the bush. Naturally they were indigenous to the Mediterranean, Central and Northern Europe, and most of Asia. Brought into the Americas, Australia, and other parts of the world primarily for hunting – they interbred with escaped domesticated pigs and mutated species run amuck. Most of these are the average size of a domestic pig. Hunted to extinction in most parts of Europe from the 13th-19th centuries, escaped new breeds found their populations increasing through time. In some areas, such as the southeastern U.S. they are shot on sight as a menace. Generally nocturnal, these basic species eat just about anything they encounter though mostly just nuts, grasses, berries, birds, eggs, roots, tubers, insects, and small reptiles. Larger boars, such as the legendary razorbacks in Australia can take down small deers and lambs. They are predated upon by tigers, cougars, mountain lions, crocodiles, alligators, birds of prey, hyena, bears, pythons, and humans. When cornered, they can be violent and defensive, especially around their young. They are harvested by humans for their hair and meat but have through history been held in high esteem for the hunt and embedded in mythology.
Boar meat is considered an aphrodisiac by the Chinese and Laos, as well as other parts of the world. According to Celtic myth, the boar was sacred to the Goddess Arduinna. Boar hunting is rampant in Irish and Celtic myths. To “hunt a boar” was a prestigious form of quarry as a “beast of venery”, and was first harboured or found by a leashed bloodhound called a “limer”, then set upon by a pack of hounds to be cornered for the hunter to take down. Such a grandiose hunt was featured in a medieval poem about “Sir Gawain and the Green Knight”. The Scotts gave the name “Swinton” to the ancient Lowland Scottish Clan for their bravery and having cleared the area of all wild boar implanting the image into the chief’s coat of arms on the clan crest. The village “Swinewood” in county Berwick was granted to the clan in the 11th century. The Irish tell many tales of Fionn mac Cumhaill (“Finn Mc Cool”) especially when he lured his rival Diarmuid Ua Duibhne to be gored to death by a boar. The Norse have a mythical wild boar named “Gullinbursti” (“Gold Mane” or “Golden Bristles”) featured in their myths. In India, Lord Vishnu’s third Avatar was “Varaha”, a boar featured in Hindu mythology. The Romans featured the wild boar in three of their famous Legions in their emblems, causing fear amongst their foes, such as in “Legio I Italica”, “Legio XX Valeria Victrix”, and “Legio X Fretensis”. A wild boar is the symbol of the city of Milan, Italy. Throughout Europe, Australia, and the Americas, legends of “giant boars” or “Mega Hogs” are rampant across the countryside. The “Beast of Dean” is a popular legend in the Forest of Dean in England about a giant boar that terrorized villagers in the early 19th century. Similiar tales are known in the Australian Outback by both Australian aborigine, as well as white European settlers who introduced the razorback. ” “Mega Hogs” have been purportedly reported in the American southeast. The most famous was “Hogzilla” that was shot in June 2004 in Georgia of the United States of America. This story was investigated by both the National Geographic Explorer and History Channel’s “Monster Quest” which determined the beast was a hybrid of wild boar and domestic swine by means of a autopsy and DNA testing. Monster Quest, a online video documentary by the History Channel designed to dispel and investigate myths of “monsters” living amongst us today, explores the legends and folklore of “Mega Hogs” in the Southeastern U.S. Exploring the tales and sightings, they set a team to hunt out the hogs to record if they do exist or not. These hogs sighted in the Southeastern U.S. are reputed to be of gigantic sizes of prehistoric eras. In 1984, a horror movie called “Razorback” was released about a gigantic wild boar terrorizing the Australian Outback. Legends of Half-human, half-pig or boar abound in urban legends which may or may not have historical roots. These are often called the Hog Man, Pig Man, or Man Bear Pig.
In more modern urban legend, there are tales of a “Pig Man” that is half-human, half-pig. Much of this has been sensationalized by the new series “The American Horror Story”. This was probably influenced by a short horror film called “The Pigman” that claimed to explore the local urban legend of a butcher who was tied to various grisly murders and hauntings along a old lakeshore road in Western New York. More of a “ghost” or “spirit” than an actual “monster”, he was accused of having placed the heads of butchered pigs on stakes to warn off tresspassers, and was believed to stalk “Old Pigman Road” looking for his next victim. Some say his real name was William Derricks, born in 1913, with a severe cleft lip and split nose giving him an appearance of a pig. Many advocational paranormal seekers head to Holland Road, a.k.a. Pigman Road, off NY Route 5 between Angola and Evangola State Park to search for a sighting of the pigman, ghosts, or a apparition of a train crash. This comes from the tale known as the “Angola Horror” when 50 people lost their lives in the deadliest railroad accident in Erie County history on December 18, 1867. The train de-railed taking the life of one passenger and harming 40 others. After the passengers lay wounded, two massive coal stoves were loosened during the derailment sending fiery contents down into the gulley where they lie helpless, killing over 50 of them. Three were reputed to have survived, scarred for life, physically and emotionally with burns all over their bodies. Between the ghosts of the passengers and the ghost of the Pigman, the road is considered to be the most haunted of the area. Then there is the urban legend of the Pigman of Devil’s Washbowl which was first told in 1971 in Northfield Vermont around the area called the “Devil’s Washbowl”. Locals described seeing a man with a pig face walking around in their woods. He was believed to have been the child of a backwoods swine herder who had a taste for bestiality. A Hawaiian island myth of a vicious chief called Kamapuaa exists describing him as either having a hog’s body with a human head and limbs, or a human body with a hog’s head, or a shapeshifting combination. He was legendarily born at Kaluanui, son of Olopana and Hina or Kahikiula and Hina.
It is rumored in the southeastern United States that there exists monstrous giant wild boars running wild terrorizing communities. A 1100 pound hog was killed in Georgia. Are they wild or mutant pigs from farms that have escaped? MonsterQuest explores and investigates the victims, the evidence, and tracks them.
Bibliography/Recommended Readings:
ABC News: March 2005 – “The Mystery of Hogzilla Solved”.
Angola Pigman: “Pigman Angola’s Legend”. website referenced January 2012. angolapigman.weebly.com/the-legend.html.
Britishwildboar.org.uk: Department for Environment, Food, and Rural Affairs. “Feral Wild Boar in England: An Action Plan”. Website referenced 2011. britishwildboar.org.uk.
Leaper, R.; Massei, G.; Gorman, M. L.; Aspinall, R. 1999 – “The feasibility of reintroducing Wild Boar (Sus scrofa) to Scotland”. Mammal Review 29 (4): 239.
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These intriguing fortresses of old have always fascinated me conceptually once I read about them in the many legends and folklore of the Irish Faeries. However, it wasn’t until the last two years that I’ve had the chance to explore these raths of myths and tales in-depth and personally wondering if they are truly gateways into the Land of the Young, Tir Na Nog or the Faerie Otherworld. “Fairy Forts” are the names given especially by the Irish, Cornish, and other residents of the Isles around Ireland, Scotland, Wales, and Britain who strongly believe in the faerie folk. This is a localized term for the “raths”, “ringforts”, “lios”, “hillforts”, “rounds”, “earthen mounds”, or circular dwellings found in England, Ireland, Scotland, Isle of Man, and Wales.
Fairy Forts / Ring Forts (People’s Park, Ireland)
Archaeologists will tell you these came to be around the late Iron Age and were used upwards to the domain of early Christianization of the land when the Island’s residents dwelled in circular structures (perhaps “roundhouses”) within earthen banks or ditches that were used for defense. These were believed to have been topped with wooden palisades, stone or wood buildings, roundhouses, or structures. Many archaeologists believe that these were primarily made of wooden structures that would have decayed, which is why none of the structures remained, leaving only vague circular marks in the landscape. These “fairy forts” or “raths” are simply large mounds of earth, clay, grass, hedges, bushes, gorse, and thorn that are circular in shape like that believed to be a round banked enclosure. Archaeology tells us the circular bank was formerly the base for a high fence or wall of sharpened logs, sometimes with or without a water-filled moat. Inside the circular enclosure, more often than not, are round wooden thatched dwellings. Also within this enclosure was kept livestock during bad weather and to prevent raiding. There are believed to be over 40,000 ring forts in Ireland alone. In 2009, a team of four photographers supported by Wales Arts International took a road trip across Western Ireland to record and photograph fairy forts. These can be seen at www.fairyfortproject.com. Actual “Sidhe,” or Hills, are most commonly interpreted as burial mounds, passage tombs, or tumuli. Human remains have been found in these to support archaeology. ~ Some claim the Tuatha de Danann were the “Danes” who were legendary “fort builders.”
Passage Tomb – Slieve Gullion Forest Park
However, this is disputed by many folklorists and archaeologists, as most of the forts took on Gaelic names. According to Archaeology, the forts are attributed to various times and races. Legend even attributes them to belong to the Firbolgs, Tuatha De Danann, the Celts, and the Vikings, as well as mythological individuals such as Aenghus, Eerish, Eir, Farvagh, Cuchuallain, Midir, Croaghan, ‘Lachtna (820-840 C.E.), Brian Boru (980-1014 C.E.), and King Conor (1242-1269 C.E.). Places throughout the Isles are named after faeries, banshees, and other beings or myths surrounding them. tells a different story opposing the archaeologists’ perspective. The land’s myths, legends, and lore tell that these ring forts were “fairy forts” blessed and protected with Druidic prayers, spells, and magic to protect the “faeries” that lived within or under them. Those who believe in Faeries do not alter or trespass on them.
Legend states that the Tuatha De Danann and Fir Bolg had originally inhabited Ireland as a mythical race of magical folk who dominated Ireland. Around the time of the Iron Age (oddly enough corresponding to archaeology’s dating of raths), when the Milesians came to Ireland and defeated the Tuatha De Danann, the Tuatha was forced to relocate to the Other World, A Faerie dimension, or down below the hills, to Middle Earth as an agreement that only the Milesians ~ the humans ~ could dwell above ground. The Faeries, the “Good Neighbours” had to move underground or to their “Faerie Isles”. They were to retreat into the hills or mounds called “sidhe” which became a word for the “faeries“. These were often described as circular barrows or ringforts. These “hollow hills” have traditionally become known as the home of Faeries. “Sidhe” in Gaelic means “people of the hills.”
According to the Book of Armagh, they are the Gods of the Earth known as the Tuatha de Danann. Sometimes seen as God/desses, other times as Druids or sorcerers, and on an odd occasion as aliens, the Tuatha have rich mythology firmly embedded into Irish lore. Some Irish call them the “Sidheog”. To many Christian groups, faeries are believed by some to be fallen angels who are too good ever to be allowed in Hell and too devilish to be accepted into Heaven. From these myths, these defensive forts were seen to be the domain of the Tuatha De Danann as entrances to their world. They are to be respected and avoided because of respect and fear of “war” retaking place between faeries and humans. The actual mounds are also seen as potential burial or sacred resting places.
As Archaeology has found many burials within such mounds, such as at Newgrange and Tara, hillforts and mounds are avoided out of superstition. A good farmer wouldn’t even mess with the moat, the walls, cut brush from it, remove stones, or damage it. If they did, hard luck and even death could follow. Most respected on these “fairy forts” were the white thorns, the ash, the gorse, or the “sceach” around its boundaries never to be cut for that would most likely lead to death. In MacCraith’s “Triumphs of Torlough” the “fairy forts” are labelled as the lodgings of appalling apparitions. Many stories of the hills lit up by strange lights at night. Sometimes, this is described as the hill rising up on pillars, opening to the night sky, revealing brilliant lights of Faeries processing from one hill to another, especially during Lammas tide (August 2nd through 7th). November 11th, during Hollantide, is when the Manx fear their Hogmen or Hillmen the most as it is the time these particular Fae choose to move from one hill to another.
Hill of Tara
Irish lore and ghost stories tell much about the supernatural stature of “Fairy forts.” Many believe “leprechauns” live in them and hide their pots of gold within the mounds as expressed in Rudyard Kipling’s 1906 novel “Puck of Pook’s Hill”. In addition to the Ringforts, Dolmen were considered faerie homes or dwellings. A legend tells of a lady who lived in one and became deranged, thought her lover was a dragon, and jumped at him. Many unexplained phenomena take place in or around the fairy forts. Local lore tells tales of a man who tried to blast down a dolmen resulting in a septic hand while the dolmen remained unscathed; the local astronomer who tried to blast the Inchiquin Barony dolmen was severely injured with his hand as well; a Templenaraha oratory demolition (which was in a ringfort) collapsed a calf shed onto its occupants for building the unstable structure; the 1840 tale of workmen at Dooneeva who were trying to level earthworks in a fairy fort had apparently turned up dead (though his mystic wife ran to a “fairy spot” to work magic to bring him back to life); The Lissardcarney and Ballyhee fairy forts in Templemaley Parish were always known to be faerie strongholds with troops of faeries garrisoned within them (1839 stories); Songs were reputedly heard from the Cahernanoorane in Inchiquin and Liskeentha near Noughaval; tales of faeries haunting the Tobersheefra holy well; the 1892 tale of Nihill a farmer who wrecked and removed the out wall of a triple stone fort near Quin leading to his father stricken with acute pain and only recovering from it when the work was stopped; a landlord losing the use of an eye from the dust of an explosion when blasting a rock in an earth fort being removed in northeast Clare; and in 2011 developer Sean Quinn found financial ruin after he moved a fairy fort.
Another tale tells of a cow that grazed in a fairy fort and was found with broken legs whose owner then ate its meat only to find the cow in the fairy fort a year later. The farmer was told by the faeries they substituted an old stray horse to make him believe it was his cow as they needed his cow’s milk, and they then let him take his cow home afterwhich he became very prosperous for the loan. Another tale tells of another farmer who couldn’t understand why none of the cows would enter the fairy fort on their property, and upon investigation by his son, found an old fairy in the fort who asked the man to help him get a young human girl to become his wife. The farmer’s son would not give a young girl to the old fairy but instead married the girl himself, leading to rage from the old fairie, who destroyed the farmer’s property. Outraged, the farmer’s son and the girl rode to her parent’s house to tell her three brothers. Her brothers then went to the fort to dig for the old fairy’s house, upon finding his sizeable flat stone, he begged them to save him his home, which they did in exchange for restoring for what he had taken. Some ringforts are more dangerous than others, such as in the case of the Croaghateeaun stone ring wall near Lisdoonvarna. One of the most modern cases of faerie wraith damaging faerie forts was believed to be the invocation of an ancient curse of the Hill of Tara when the government destroyed sites by the construction of the M3 Motorway. In 2007 the Minister for the Environment, Dick Roche supposed befell against bad financial luck after signing a order to destroy the Lismullion Henge. By Faerie wraith, he lost his job, was demoted, and held up by an armed gang in the Druids Glen Hotel. The Minister for Transport, Martin Cullen, afterward nearly got sucked out of a helicopter when the door fell off. A falling tree at Rath Lugh seriously injured the Chief Health and Safety officer. A worker was killed while being trapped at Fairyhouse, where there have been many accidents on that particular stretch of road. There is much concern about being taken by the fairies.
Fears from stories like these may be responsible for the incredible preservation of these forts, hills, raiths, and mounds across the countryside. In many areas, the raiths and fairy forts are protected by Irish law for heritage preservation, preventing construction or building within 30 meters of them. However, the Irish government and more giant corporations somehow skirt these laws often when they find the need to destroy them for construction projects or building motorways.
Drumdowney Fairy Fort in Ireland
Littering the landscape are also pathways that some call “fairy paths.” Some align these with what they believe to be mystical geo-magnetic gridlines called “leylines”. Many believe these connect together using faerie sites or faerie forts. Many old buildings in Ireland are missing parts of the structure out of the belief that part obstructs a faerie path. Other faerie sites include mounds, isles, wells, and faerie trees or bushes. These sites are often dressed and adorned with “rags” or “wishing trees” with offerings to faeries for blessings.
Today, many believe that milk, butter, and/or honey offerings would appease the Good Neighbours at these places. However, not much histories or archaeological record make that proved to be true. This seems to come more from Swedish folklore in “elf mills,” which is found in the covers of more than one of these structures and large bullauns or basins at others. Modern belief is to leave out food and drink for the faeries, often on plates and cups at the faerie forts. Evidence of this is found at Inchiquin and Moyarta Baronies and on the Shannon bank where the slopes were thrown out and clean plates, water, chairs, and a well swept hearth was left for the faerie guests. Fairy forts, isles, and mounds are not the only doorways to the land of Tir Na n’Og believed to exist. Cave entrances in Ireland are also believed to be passages as well. Two of the most famous are Lough Gur in County Limerick and Rathcrogan in County Roscommon. One of Ireland’s famous fairy forts is at the Knocknashee mountain. Here it is believed, that if you make a wish, turn around three times with your eyes closed, and if you wind up facing Knocknashee when you open your eyes, the wish will come true. A “fairy” amusement park for kids is also at the base of this mountain dedicated to the “faeries.”
Some say the entrance to the Otherworld will appear if you walk nine times clockwise around the fairy fort, mound, or isle during the full moon. Invitations into the faerie domain can be prosperous or fateful. Such invitations, especially food and drink offers, should be taken carefully by humans. Some legends warn that partaking of food and drink will lead to perpetual enslavement and a loss of time, space, or continuum.
Some myths state that after the Tuatha de Danann lost the battle with the Milesians, in addition to being forced underground, they were shrunk in size and stature. They are often described as “human-like” in appearance, sometimes with animal features, paler skin tone, and green eyes. Throughout the history of Ireland, faeries, especially as personified as belonging to the Tuatha, litter the landscape. Some families claim that their ancestors crossed the fae, and thereby invoked neverending hauntings by Banshees. The banshee is often depicted as a Irish female faerie that comes out at night drawing a comb through her long silvery hair screaming and wailing, mainly when predicting the death of one of their family members. Some lore suggests that the Banshee haunts families with surnames preceded by an O’.
The earliest writer of describing faeries was in 1014 C.E. while describing the terrors of the battles between the Norse and Irish speaking of a “bird of valor and championship fluttering over Merchad’s head and flying on his breath” as well as flying dark and merciless bodbh screamingly fluttering over the combatants while the bannanaig or styrs, idiots, maniacs of the glens, witches, goblins, ancient birds, and destroying demons of the air and skies arose to accompany the warriors in combat. A 1350 C.E. writer wrote about the 1286 C.E. King Torlough returning from a successful raid ravaging the English lands around the mountains of eastern County Limerick and northern Tipperary where he was greeted by a lovely maiden in” modest, strange in aspect, glorious in form, rosy-lipped, soft-taper-handed, pliant-wavy-haired, white-bosomed” appearance as the “Sovereignty of Erin” to rebuke the chief for letting de Burgh dissuade him from attempting the reconquest of all Ireland thereby vanishing in a lustrous cloud within an area graced with fairy forts, dolmen, and tumuli. It is also here that it was written that the soldiers of Donchad were also disturbed by phantoms and delusive dreams of lights shining on the fairy forts. Poetry took over describing these battles and the soldiers witnessing the “waves of Erin” groaning “the deep plaint resounded from the woods and streams” as shades were seen and hollow groans heard while gazing at the hills and forts.
I can speak from first hand while sleeping in homes near such forts, that the winds making noises through the shutters and windows, along the rocks and bushes, whisper and cry like a siren in angst. These are the same described in faerie tales of the forts and beings coming up from the underground caverns, streams, hills, and forts. Sightings of Faeries have dwindled significantly from the 18th to the 20th centuries. Though many Irish today still have stories of their parents and grandparents telling them of faerie abductions, sightings, or wrath. Some say the movement of Faeries causes the dusty whirlwinds along the roadside or in the fields. Some places are still reputed to be “fairy hotspots” to this day.
Drumdowney Faerie Isle
One such is the low earth mound at Newmarket-on-Fergus, where one apparition has reliably manifested for the last ten years. This one appears as a little old man dressed in green walking on Ennis road, thought to be a leprechaun perhaps. Much of modern legend has mutated into actual individuals today who claim to have faerie blood, kindred, or to be faeries living amongst humans. This has led to many novels, books, and movies in the 20th century addressing this new lore. This however is not completely new, as many through history have claimed to be of Faerie lineage. A Faerie monarch in Clare was the “Donn of the Sandhills” near the Doogh castle near Lehinch, is listed as a fairy prince named Donn within a list of the divine race of the Tuatha De Danann and family of the Dagda, lineal descendant of the ancient Ana, Mother of the Gods. He was addressed with a political petition in 1730 by Andrew MacCurtin, a well known Irish scholar and antiquarian for neglecting the gentry and praying for any menial post at his court. He was never answered, lived under the hospitality of the Kilkee MacDonnells and the Ennistymon O’Briens. Donn’s heartless conduct supposedly met poetic justice as he lacked a sacred bard and became forgotten through history.
Changelings are another case and another type of faerie within the “Fae” races that are commonly found in folklore and mythology. History worldwide refers to them or some derivative of the belief. Most of the folklore make faeries out to be extremely malevolient towards humans. Much of legend suggests that faeries are envious of humans, often wanting to steal the secrets of their magic, even to the point of changing out human infants with faerie children called “changelings.” The changeling would look “identical” to the stolen child. The only way to tell if it wasn’t your child is if the personality suddenly changed inexplicably. This led to many folk customs, beliefs, spells, and practices to protect children from faeries. Sometimes, these were as simple as dressing up boys to look like girls, placing iron in the child’s bed, dropping a small drop of human urine on a child, keeping dirty water in the house, protective charms, and various woods, herbs, or stones.
Bibliography / References:
Boards.ie: ~ Fairy Forts. Website referenced January 2012. www.boards.ie.
Dunnings Pub: Folklore. Website referenced January 2012. www.dunningspub.com.
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