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

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“.

More coming soon!

Coming Soon!

This historic conundrum of a tale has been on my bucket list for quite some time. The first trek to the trailhead led to a lack of parking and confusion about whether I was on private property or in the right spot. A second journey brought me to the disappointment of no parking, and a third time’s charm showed me quite an adventure on astrological Samhain in 2020. A visit in May 2021 demonstrated the landowner whose land the beginning of the trail crossed, no longer wanted to share passage (to the right of the sign in the picture below) … so the other neighbor (to the left of the sign shown below) opened up their land instead for those to cut across to get to the trail. (Thank you!!!)

Nooksack Gold Mine Trail

Located directly east of Everson on Sumas Mountain is a moderate 3.6-mile round-trip hike with the 1890s built a cabin, miner’s camp with safe, 12 stamp mill/hotel/brothel archaeological site, a tunnel, and two mine shafts. Great camping spots, campfire rings, and creekside adventures. Head east from Everson main street through Nooksack past highway 9 on South Pass Road (WA 544) about 2.6 miles east of Hwy 9. Turn right on Sealund Road, park on the right side across from an active farm, and follow the trail along the pasture’s fenceline with a sign stating “Gold Mine Trail”. It’s muddy, wet, and boggy – so wear appropriate footwear. Many guides state it’s muddy the first 100 yards, but truth be told, there are many muddy areas along the whole trail – bring your wellies. The trail traverses above “Gold Creek”, Swift Creek, and Rankin Creek. This trail has five different creeks running along with it: The Gold creek, Swift Creek, Rankin creek, Hardin creek, and Jim Creek.

Our goal on astrological Samhain November 7, 2020, was to explore all three mines, visit the cabin, the safe, and find the hotel’s ruins. We achieved 1 mine (tunnel), camps, safe, mill site/hotel ruins, and the old cabin. Beautiful hike, strenuous, yet my 7-year-old achieved a 4-mile hike (with our wanderings) to the very little complaint. Some heart palpitations for me up to the cabin after hiking the mines. We followed the main trail, totally missing the cabin, and hitting the first mine straight off. We never found the remaining two mines, as did miss a previous hiker trying to find them. An adventure for another day. We did find a Troll gate, a gnome door, a primitive shelter, lots of archaeology, and Xmas decorations (already). Apparently, during the summer and spring months, there are lots of edibles along the trail: blackberries, thimbleberries, huckleberries, and salmonberries. We did find a lot of mushrooms during the fall months. Some hiker notes also stated cougar sightings in the area in October 2020. Later hikes in 2021 provided more discoveries. A climb up an additional 1,250 feet in elevation at the north end of the trail is the cabin.

The Nooksack Gold Mine

The Nooksack gold mines are located on Sumas Moutain just outside of Nooksack, Washington. They belong to the Mt. Baker Mining District of Whatcom County. The elevation of the mines is recorded at 1600 feet. These mines were part of 8 claims with stakes as early as 1900. The mines have an associated mining camp (see below) with a stamp mill, dance hall, hotel, bunkhouses, safe, and mining offices. Mining equipment still exists along the trail. It is said by ghost towns of Washington that the camp was built before the mines were developed.

Apparently, there are three mine shafts, but we only found the tunnel (Mine #1) on this adventure. Mine #1 is a tunnel that purportedly goes through the rock but during our visit was submerged so could not be confirmed. (ghosttownsofwashington.com/nooksack-mine.html has a view where you can see through the tunnel as well as great photos of the mine interiors.) Mine #2 is purportedly a 135-foot deep tunnel/shaft that dead ends. Mine #3 is called the upper tunnel up above the hillside along a steep trail above the log bridge crossing the creek.

Miner’s Camp and 12-stamp Mill / Hotel / Brothel

As you are hiking along the trail, looking down to the right after passing the cabin trail – is the Miner’s camp, rusted ore cart, safe, and archaeological remains of a 12-stamp mill/location of a hotel and quarters, and purported brothel. A side path goes steeply down to the safe/miner camp. Further down from the safe is the remains of the mill as you approach the creek. Several buildings were said to have been built on this spot, though only the remains of the safe and mill are visible. It is said this was one of the biggest gold scams in Washington state history conning investors out of thousands with no gold actually found. There is some online dispute to this from a family of the mining claim stating there is no documentation of scam or illegal activity. A lot of work was placed on this site and it is believed that gold was found, though geological reports seem to show very little evidence. If it was a con, a great amount of labor and cost went into creating the mill, hotel, buildings, mine shafts, and safe. There is some claim that a hydroelectric plant was located here as well as a dance-hall/brothel.

The Mining Story

From 1899-1901 it is said that 8 claims were staked here by C.F. Bernard (Nooksack Mining Company president) and C.W> Swinecraft (secretary/treasurer) with stories of incredible gold being mined. A stamp mill, hotel, brothel, dance hall, houses, and offices were established – attracting 370 prominent investors to fund the venture. A safe displaying gold to the investors was located on-site. Investors apparently were wined, dined, and entertained at the hotel/brothel with stories of great capital gains after investment. Apparently, no investor received a dime. Local legend states it was more or less a resort with a scam/con of no actual gold being mined.

False appearances of ore samples are believed to have been shown and the site salted with lures. Some say they even fired gold flecks from a shotgun onto the site. It is said on one side that the con was discovered causing operations to shut immediately down with operators fleeing the scene. Purported ancestors however claim there were no investors, no scam, no con, and the gold never sent to the mint – that no legal records exist of such debauchery. This can be found as a comment by Bernard’s great grand-daughter saying “the mine was part of a corporation with stockholders. the company was dissolved in court and never was it mentioned in the court process as being a scam.” (Dave Tucker’s Blog) The mines were suddenly closed in 1905. Local legend has it the mine assets were auctioned off in 1906 to pay off the debts. It is now DNR land and a public hiking trail. A 1969 mines report does state Gold minorly exists on the Mountain but the Nooksack mine was not a major producer of the county as no gold was ever sold to the U.S. Minto and there are no records of production. U.S. Mint records and geological surveys claim that the mines here never produced gold.

Runtime: 9 min, 56 sec.
Soundtrack: Long Roads by John and the Land of Plenty.
https://technotink.org/?p=6600
Day on Magisto, Youtube, or Vimeo.

Sumas Mountain

The gold mine trail is along Sumas Mountain. This mountain rises above the Whatcom county lowlands. According to John Tucker, a local geologist, the mountain is infamous for its Swift Creek Landslide that creeps down a valley with asbestos-laden clay, conglomerates of the Chuckanut Formation, and underlying ultramafic serpentine rocks. This can be found on the Sumas Topo Map 7.5″ quad. Glacial till, the Jackass Mountain formation of south-central BC (mid-Cretaceous), Chuckanut Formation conglomerates, Huntingdon Formation, and Serpentine rock (late Jurassic)/ultramafic complex rocks can be found along this trail. A 1969 Washington DNR Report “Mines and Mineral Deposits of Whatcom County, Washington” by Wayne Moen states there are gold deposits on the mountain.

John Friendly Cabin

A left offshoot trail before the mining camp leads a steep climb to the old John Friendly Cabin / Sumas Mountain Outpost dating to 1891. Views of the surrounding countryside are spectacular from the cabin site. The cabin is recorded to have been built by John Friendly in 1891. Jumping to the future, after the area was logged, the Backcountry Horsemen restored the cabin calling it the “Sumas Mountain Outpost”. The cabin site has a large group campfire pit out front, a guest registry, welcoming sign horse tie-downs, old-fashioned moon-cut wood privy with modern seat, and a fully functional primitive cabin with loft and wood stove. Someone obviously caretakers the site. Inside the cabin is a wood-fire stove with a pile of firewood, broom, basic supplies, trashcan, cast iron pan, and some have written bedding for those wanting to spend the night. (there was no bedding present during our November 2020 visit and no sundries) There is a fold-down ladder to the loft/attic space for additional camp space. Inside is a kitchen area for food preparation and storage. A large hand-drawn map is along the left wall. Privy is well kept stocked with toilet paper. A semi-paved / graveled service road exists behind the cabin.

Faerie gates and doors

Moreover, along the folklore route, there are the categorical twisted trees and features that Celtic legend associates with the Fae (Faeries, fairies, gnomes, and trolls). These legendary features of twisted trees and attributes are recorded by numerous cultures to belong within fairy tales. Some of these features are found on this trail.

Troll Gate:

A twisted root mangle that appears like a tree troll or ent laying on its side with a fairy gate/troll gate that one can crawl through. The act of crossing through these lead to folkloric beliefs that one can enter the realm of faerie or the otherworld, or at least gain fairy sight. Nearby is a tree with a Xmas ornament (Nov 7, 2020) of a truck with a Xmas tree on it. Hanging of ornaments, ribbons, or gifts to the Fae are common around these types of features.

Gnome Door:

Sometimes tree trunks have a loss of bark that appears to have a face or a door within its base. In the realms of folklore, many associates these as being gnome doors. The front door to a gnome home. This is primarily found in Celtic folklore though modern Tolkien urban lore and borrowing create these all over the world.

Bibliography:

• AllTrails n.d. “Gold Mine Trail”. Website https://www.alltrails.com/trail/us/washington/gold-mine-trail visited on 11/13/21.
• Diehl, Anna 2019 “Gold Mine Trail: A Hike Through Sumas Mountain History”. Website https://www.whatcomtalk.com/2019/08/09/gold-mine-trail-a-hike-through-sumas-mountain-history/ visited on 11/13/21.
• Impero, Michael 2010 Dreams of Gold
• Impero, Michael 2007 The Lone Jack, King of the Mount-Baker Mining District.
• Kantack, Katt 2015 “Islands to Mountains: Deceptions & Debauchery – Sumas Mountain Gold Mine Trail”. Website islandstomountains.blogspot.com/2015/06/deception-debauchery-sumas-mountain.html visited on 11/7/20.
• Memorieshop.com undated “Trails Along North West Rails: Nooksack Gold Mine”. Website www.memorieshop.com/PS-&-BRR/Nooksack-Gold-Mine/ visited on 11/7/2020.
• Moen, Wayne S. 1969 “Mines and Mineral Deposits of Whatcom County, Washington” : State of Washington: Department of Natural Resources, Bulletin No 57. Website dnr.wa.gov/publications/ger_b57_mines_mineral_dep_whatcom_1.pdf visited on 11/7/20.
• ghosttownsofwashington.com 2013 “Ghost Towns of Washington: Nooksack Mine”. Website www.ghosttownsofwashington.com/nooksack-mine.html visited on 11/7/2020.
• Tucker, Dave undated “Northwest Geology Field Trips: Geology hike on the Gold Mine Trail, Sumas Mountain, Whatcom County: congolmerates and a mining scam”. Website nwgeology.wordpress.com/the-fieldtrips/geology-hike-on-the-gold-mine-trail-sumas-mountain-whatcom-county-congolerates-and-a-mining-scam/ visited on 11/7/2020.
• Western Mining History n.d. “Nooksack Mine”. Website referenced https://westernmininghistory.com/mine_detail/10047790/ on 11/13/21.
• Washington Trails Association n.d. “Sumas Mountain – Gold Mine Trail”. Website https://www.wta.org/go-hiking/hikes/gold-mine-trail visited 11/13/21.
  

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Zombieland

Hillsville, Pennsylvania

Along the border of Ohio and Pennsylvania, in Lawrence County, just north of the small Italian immigrant populated village of Hillsville is an unsettling quiet and eerie region locals call “Zombie Land”.

Mainly “urban legend” than actual historic folklore are tales of the macabre, mystical beasts, deaths, and grisly murder. There is definitely a feeling of “odd” and “something not right” when entering these several mile strips of heavily wooded spots meeting farming, transportation, and industrial works along Lawler Ford Road a.k.a. “Zombie Road” or Route 224.

The Virgin Mary:

It begins around the old St. Lawrence Catholic Church which has long been converted to a private residence and its accompanying graveyard along route 224. There is an alcove with a statue of the Virgin Mary who has a creepy air about herself. Legend has it, she will greet visitors with open arms when it is safe to enter Zombie Land, and have praying hands when it is not. In the 1990’s it was reportedly vandalized and a plexiglass (or glass) window was installed to protect the statue.

St. Lawrence Church and Graveyard:

Some say the gravestones behind this church glow at night. Others say it is at the Presbyterian graveyard down the road. We’ve been to both, and outside of solar-powered grave lights, there is no glow. Others say it is a historic stone in the older part of the graveyard behind the old Church (St. Lawrence) that has a particular shine that reflects off the full moon or light from the house (old church). We unfortunately during our night visit did not see that section, although we did explore the two graveyards – seeing no glow, but experiencing the eerie ambiance.

The Hilltown Bridge:

Just down the road from the St. Lawrence Graveyard north is the Hilltown Bridge. The original Bridge in March 1913 was swept away and has since been replaced by a new concrete monster. It was torn down again in 2007 and replaced with a modern concrete span.

It is from this bridge that reports of unexplained lights moving around it and underneath like the Will o’ Wisp has been reported. Also, some say one can hear screams and gunshots from the bridge at night. It has also been reported to be a “crying bridge” with sounds of a crying baby underneath, with the urban lore that a mother tossed her child over the edge. It has reports of suicides being conducted from its rails.

The Killing Fields or “Murder Swamp”:

Just north of the Hilltown Bridge are the “Killing Fields” where at night many report hearing screams and gunshots. In the woods bordering the railway, some say there are “ghost whistles” to be heard late at night. If one park near the rails, strange things will happen to the car. It is also reputedly where a serial killer dumped more than a dozen bodies with decapitated heads in Zombie Land.

From 1921-1942, between Mahoningtown and New Castle, over 15 bodies were found in the swamp and may have been the same serial killer who conducted decapitations in Cleveland around the same time. There are many stories of the Italian Immigrants who settled in the area also killing many farmers, authorities, and residents leaving them in the Killing Fields to decay. It was in 1907 when several Italian men in Hillsville, believed to be associated with the Italian mafia/mob who proclaimed that “No person in the Hillsville district, either Italian or American, will give the slightest assistance to any officer desiring the prosecution of Italian offenders.” and it was then that a Hillsville farmer allowed an officer named Sealy Houk to use his phone to effect an arrest of an Italian found to have killed his cow.

It is believed that the officer was killed and dumped in the “Killing fields” of the region, discovered by a train passing by. Three days after Houk’s body was discovered, three Italian mob men went into the fields killing and pouching animals, aggravating and attacking (murdering at least one – William Duff) farmers who tried to stand in their way.

The Mines:

There are said to be various mines in the area used by the mafia from Youngstown to dispose of bodies. While traveling through the area, we only saw signs for “Limestone” mines.

Skyhill Road Bridge:

(aka Frankenstein Bridge, Hookman’s Bridge, Ghost Bridge, Graffiti Bridge)

A few more miles down into Zombie land on Skyhill Road is a small bridge that was built in 1917 crossing off the Coffee Run River. It also has been replaced in 2013 changing the eerie attraction. It became to be believed to be haunted by the “Bridge People” and the “Hook Man”.

Apparently, they were mutated zombie-like people who lived nearby that were bothered by people hanging around the bridge so would hunt them down to maim or kill them. It is believed that if one writes someone’s name on the bridge, the “Bridge People” or “The Hookman” would go murder them. The bridge is covered with people’s names and symbols. The Original bridge had wood railings where the graffiti would be, but now a metal railing, the graffiti is on the asphalt itself. Oddly, underneath the bridge are lover’s dedications and love notes scrawled on the walls. The Hate is above, the Love below.

We also saw the corpse of a dead deer lying halfway on the ground and in the water, half-wrapped in a garbage bag like an offering to the Bridge people. Someone else writing about the Bridge also stated there was a dead deer but that was back in 2016, so a different dead deer. It is said a young boy leaped from the bridge killing himself as a suicide.

The Zombie Torch:

Right around the corner from the bridge west is the Eternal Flame dedicated to the Zombies that haunt the woods. The mutant colored metal pipe protruding from the ground is just a stone’s torch from the road – it is an iron pipe venting fumes from the natural gas field below. If one lights the torch it will anger the Bridge People and the Hook Man, summoning them to cause death unto the one who lit it.

The Blood House, Bridge People, Hook Man:

Deep in the woods near the bridge and torch is the purported home of the Bridge People and/or Hook Man. It is said also to have been the home of a wicked witch named “Mary Black” who snatched and murdered children of the area, burying them in the fields.

It has long been burnt down and demolished by authorities and no longer exists. Others state that the Blood House is located off of Erskin Quarry Road and had a small graveyard attached to it. Some say the Witch was a woman who went crazy and hung her children. Others say it all happened when some mental patients escaped and settled in the area.

Others say the “Bridge People” were mutant-like residents of the woods who suffered from “hydrocephalus” or “water on the brain” that settled in the area along the Mahoning River to avoid being harassed for their deformities. They were also nicknamed the “Light Bulb Heads”.

An escaped mental patient nicknamed “Zombie” who was a serial killer supposedly lived in the woods along this road. Some claim that his bloodied hospital gown was once found on the road and murdered local kids. Other paranormal investigators call the “Bridge People” the infamous legendary “Shadow People” of lore. There is some belief that the “Hook Man” came from the Killing of Seely Houk written about above.

The Railroad Bridge:

Along Coffee Run, at Robinson’s Crossing, just north of the Manoning River, within Zombie Land, not too far from all the haunted locations is a Railway Bridge still in use by CSX trains was the scene of a grisly rape and murder of a 12-year-old girl named Shannon Leigh Kos.

Her boyfriend and two other 20-year-old boys brought her there, raped her, and stabbed her to death. They attempted to burn her body, but her remains were found by the bridge three days later. The sick criminals – William George Monday (21), David Christopher Garvey (20), and Perry Sam Ricciardi II (20) were arrested and convicted.

There are purported rumors that Robinson’s Crossing was once a popular “lover’s lane” but police reported many arguments and spats, domestic violence calls, etc. were popular there as well as abandoned dates they had to come to escort home. Rumors of suicides at this spot as well as the other bridges are also common.

The Glowing Green Man:

There are legends of a green man who had been burned in an industrial accident that lived in the area. Others say he was a local handyman who was electrocuted and had a light green glow to his skin. According to Jim Mosley, the Green Man not only existed but was someone whom he had met on occasion through his wanderings in Zombie Land and spent many evenings drinking with him at the local pub. His real name was Raymond Robinson.

A zombie land facebook fan page exists here: https://www.facebook.com/ZombieLandHillsvillePA/ and t-shirts are sold at a local beverage shop.

Recommended Reading/Bibliography:

• Associated Press 2000 “Accused told police of Killing”. The Associated Press. Website referenced on 11/12/18 at http://www2.sharonherald.com/localnews/recentnews/0011/ln111600f.html

• Lawrence County Memoirs n.d. “Zombie Land – Hillsville PA” website referenced 11/12/18 at http://www.lawrencecountymemoirs.com/lcmpages/1073/zombieland-hillsville-pa

• Reddit 2016 “Gruesome Murder of a Girl I Knew NSFW” by u/nebbles1069. Website referenced 11/12/18 at https://www.reddit.com/r/nosleep/comments/462b6r/gruesome_murder_of_a_girl_i_knew_nsfw/

• Penn Live e2016 “From Hell’s Hollow to Zombie Land: 13 western PA places with haunting legends. Website referenced 11/12/18 at https://www.pennlive.com/entertainment/index.ssf/2016/10/haunted_western_pennsylvania.html

• Summers, Ken 2011 “The Strange History Behind America’s Creepiest Zombie Road Legends … and How You Can find them”. Website referenced 11/12/18 at http://weekinweird.com/2011/09/26/home-zombie-roads/

• Tinsley, M. Ferguson 2000 “This time, Zombie Land tale is true”. Post-Gazette Staff. Website referenced 11/12/18 at http://old.post-gazette.com/regionstate/20001031zombie1.asp

• Torisk, Emmalee C. 2013 “Urban legends haunt Zombieland” : Vindy.com. Website referenced 11/12/18 at http://www.vindy.com/news/2013/oct/29/urban-legends-haunt-zombieland/

• Warren, Louis S. unknown “The Hunters Game: Poachers and Conservationists in Twentieth-Century America”. Website referenced 11/12/18 at https://books.google.com/books?id=OfeB1wAdQHwC&pg=PA30&lpg=PA30&dq=killing+fields+hillsville

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Lammas is a harvest festival and cross-quarter celebration in Anglo-Saxon and Western hemisphere countries particularly in folk culture. It is most commonly revered around August 1st but occurs between August 1st and September 1st. The holiday marks the annual harvest – usually centered around ‘wheat’ but can be observed around any harvest. It cycles around the wheat harvest though in origins. In Paganism, it is one of the eight sabbats in the Wheel of the Year as August 1st. In Christianity, it is common to bring a loaf of bread made from the new crop to church for Lammastide. This calendrically falls between Summer Solstice and Fall Equinox.

This loaf is blessed and used for magical rites in Anglo-Saxon culture, often broken into four bits that are placed at the four corners of the barn to protect the grain. Tenants also presented freshly harvested wheat to their landlords on or before August 1st.