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Category: Celtic Myth
These are posts about Celtic myth. Much of what we know about early Celtic myth is derived from monastic scribes writing in Medieval Irish and Medieval Welsh. We also have earlier fragments of curse tablets and iconographic data from metal and stone objects, which often contain names of deities mentioned in the medieval texts.
We have many more Irish and Welsh medieval texts than we have Breton, Cornish, or Manx texts, and Irish manuscripts outnumber those of any other Celtic language.
While the monks who preserved Medieval Irish and Welsh mythological texts were Christian, they clearly also valued the Celtic myths of their pagan past. The best known Welsh myths are collectively referred to as the Mabinogion, and the four central mythic texts as the Mabinogi . We also have references to myths in the Welsh triads.
The Irish contributions to Celtic Myth are the epic Táin Bó Cúailnge, a large group of tales associated with the Táin, and many tales that aren’t directly tied to the Táin but are clearly mythological in nature.
Despite the idiocies of Saint Patrick’s Day in the U.S. (by which I mean the consumption of green beer rather than blessed Guinness, and the over-enthusiastic endorsement of imbibing while Irish, there is a genuine, and historical, connection between Ireland and beer, or cuirm, in Old Irish. For one thing, there’s a long and documented history of Irish brewing that is very legitimate. So legitimate, in fact, that beer laws occur in the medieval corpus of traditional Irish law known as the Senchus Mór, which was colloquially known as Cáin Padraic, or Patrick’s Law, since the bodies of traditional Irish civil law and church law were said to have been combined and written down upon instructions from St.Patrick.
The Senchus Mór discusses, in some detail, the correct process for making beer. The beer was made from malted barley, produced by steeping barley in water for a specific time, then draining off the liquid from the barley. The barley is then spread, carefully, on a clean and level floor to dry. At this point the malted barley was known as brac or braich. As the brac dries on the floor, it is carefully raked into orderly ridges, so that each grain in turn is exposed to light and air. Then it is dried in a special kiln called an aith.
At this point, the malt or brac was either stored in the form of grains, or carefully ground and then formed into cakes. Brac was so valuable a commodity that it was used as currency, including the payment of rent. When the brewmaster, a truly respected craft and position, was ready to make ale, the brac was crushed to form a fine meal, and water was added to make a mash, which was in turn fermented, boiled and strained. The same yeast or leaven was used for bread making and brewing and both brewing and bread-baking used brac as raw material. Brac was so important that there were purity tests to determine its quality.
There are, all over Ireland, small horseshoe shaped mounds. They are now mostly covered by grass, but beneath the grass are burned, cracked stones clearly damaged by fire, arranged in a central pit, or trough. There are thousands of these fire-marked pits all over Ireland, though they appear particularly common in Cork. You’ll even find these pits marked on the official ordinance survey maps. Carbon dating suggests that most of these pits, known as fulacht fiadh in Ireland, were built between c. 1500 B.C.E. – c. 500 B.C.E. We don’t honestly know what these pits were used for; there have been many suggestions, including cooking meat by boiling it, dye work, and, most recently, an archeologist has suggested they were used for the brewing of ale.
In Irish tales like Mesca Ulaid, or “The Intoxication of the Ulsterman,” vast banqueting halls were filed with a hundred vats of ale, ale made expressly for the occasion of the feast. In such instances, the guests are said to “drink the banquet,” which gives us a fair idea of the importance of ale. In this particular tale, the men of Ulster get outrageously drunk and go on the Medieval equivalent of a pub-crawl, stopping and participating in ale-feasts all over Ulster and into the territory of Connaught.
Beer, and brewing were so very important in Ireland that St. Patrick had a personal brewmaster; one Mescan. St. Bridget was a famous brewer; indeed one of her miracles is that one year at Easter she brewed enough beer to fill the vats of all the nearby households. It is then quite appropriate on Saint Patrick’s Day to contemplate Saint Patrick, and Saint Bridget, and yes, beer. When asked what heaven was like, Bridget is said to have responded, poetically, with a poem now preserved in an eleventh century manuscript:
I should like to have a great ale-feast for the King of Kings;
I should like the Heavenly Host to be drinking it for all eternity.
So when you raise a pint of black today, and mutter sláinte, give a thought to Patrick and Bride, as St. Bridget is familiarly known.
I can’t really think about Halloween, or Samain, if you prefer, without thinking of the ballad of “Tam Lin,” especially this part:
And ance it fell upon a day
A cauld day and a snell,
When we were frae the hunting come,
That frae my horse I fell,
The Queen o’ Fairies she caught me,
In yon green hill to dwell.
And pleasant is the fairy land,
But, an eerie tale to tell,
Ay at the end of seven years
We pay a teind to hell;
I am sae fair and fu o flesh,
I’m feard it be mysel.
But the night is Halloween, lady,
The morn is Hallowday;
Then win me, win me, an ye will,
For weel I wat ye may.
Just at the mirk and midnight hour
The fairy folk will ride,
And they that wad their true-love win,
At Miles Cross they maun bide.
— “Tam Lin” Child Ballad 39A.24
“Tam Lin” is one of the Child Ballads, a collection of several hundred early English and Scottish popular ballads collected by Francis James Child. Most of the Child ballads are from the sixteenth century. Some few are older. You can find a list of the Child ballads by number here. A few of the ballads are older than the earliest printed sources; “Tam Lin” is one of those. It’s also one of the best known of the Child Ballads; there are lots of covers by folk rock bands, as well as more traditional singers.1)Probably the best known cover of Tam Lin is this 1969 performance by British folk rock band Fairport Convention, from their lovely Liege and Leaf album. You can find the entire text of the ballad in multiple versions at Abigail Akland’s site TamLin.org. You may be familiar with the story of Tam Lin from one of the novels inspired by the ballad2)A fair number of writers have used all or parts of the ballad of Tam Lin in their books. Pamela Dean’s Tam Lin and Elizabeth Marie Pope’s YA The Perilous Gard are two of my favorites. Other writers, principally Patricia McKillip in Winter Rose and Elizabeth Bear in Blood and Iron and Whiskey and Water use the ballad in interesting and compelling ways..
The basic story line of “Tam Lin” tells how Tam Lin was kidnapped or “taken” by the queen of the fairies when he falls off a horse while hunting. He is destined to be sacrificed by the fairies on Halloween, as a teind or tithe to Hell, unless his mortal (and pregnant) lover Janet rescues him.
One of the reasons I find Tam Lin’s tale compelling is that it’s very much tied to the idea of seasons, and to the medieval Celtic idea that at Samain (or the modern related holiday Halloween) the Otherworld is closer to this world, and thus allows more ready passage between the two. Halloween is a liminal time. Samain was at its heart a harvest festival, a time when animals and crops were taken and consumed.
When Janet rescues her lover, it is at midnight, a time between day and night, a time that is thus, because of its liminal nature, outside of time, much the way Samain lies outside of time, between seasons.
The rescue takes place at Miles cross, that is, at a crossroads, a place between places, a place that is liminal in that it partakes of two or more places at once. Crossroads, places where two roads, or two tracks meet, represent decision points; you must choose which road to follow. Crossroads are liminal in that if you stand in the center, you are not really “at” any of the four roads; you are in a special place that is “between”; between roads, between choices. It is at once “some place,” and “no place.” Consequently, crossroads are rich with potential in folklore. They are, for instance, a logical place for a deal with the devil.
In the ballad of Tam Lin, Tam Lin, about to be offered as a tithe to Hell by the fairies, tells his mortal lover Janet that she must meet him and pull him from his horse when he rides with the fairies:
Just at the mirk and midnight hour
The fairy folk will ride,
And they that wad their true-love win,
At Miles Cross they maun bide.
Janet can rescue Tam Lin from the fairies at at midnight because it is between night and day, and at Miles Cross because it’s a crossroad, a place that is neither fairy nor mortal turf but that is “between” territories, and hence, neutral territory. Crossroads are places where journeys are shaped, because the traveler must make a choice about which path to take.
Although Samain was principally a harvest festival, a time for feasting and giving thanks for the harvest as you consume what won’t keep, there are several references to a tax due at Samain; for instance, in the Lebor Gabala Eirenn, during the reign of Nemed, we are told that the descendants of Nemed were taxed by the Fomoire:
§44. Two thirds of the progeny, the wheat, and the milk of the people of Ireland (had to be brought) every Samain to Mag Cetne. Wrath and sadness seized on the men of Ireland for the burden of the tax. They all went to fight against the Fomoraig.3)(Lebor Gabala Eirinn. Ed. Trans. R. A. S. MacAlister. Irish Text Society 1832.
Here Samain is associated with tax-gathering, paying a tithe, an appropriate thing to do at the end of the harvest. It might in fact be considered a kind of sacrifice, since the Formoire were certainly supernatural.
In the ballad, Tam Lin says that
Ay at the end of seven years
We pay a teind to hell;
I am sae fair and fu o flesh,
I’m feard it be mysel.
The idea of the teind, an old Northern word for a tithe, is particularly intriguing in light of the timing of Samain in the late autumn. The Medieval English Thomas Of Erceldoune (closely related to Child Ballad #37 “Thomas the Rhymer”) makes a similar reference to “þe foulle fende” fetching his fee in the form of a human sacrifice. The fairy queen who absconded with Thomas when she found him sleeping under the Eldone Tree, tells him she must return him to the mortal world lest he be sacrificed:
“To Morne of helle þe foulle fende
Amange this folke will feche his fee;
And þou arts mekill mane and hende,—
I trowe full wele he wolde chose the.
ffor alle þe gold þat euer may bee,
þou bese neuer be trayede for mee;
þere fore with me I rede thou wende” (ll. 289–94).4)Thomas of Erceldoune is a 15h century medieval romance. The best text is that of the 15th century Lincoln Cathedral MS. 91. The Thornton Ms. Nixon, Ingeborg. Ed. Thomas of Erceldoune. Publications of the Department of English University of Copenhagen. Volume 9 Part 1 Thomas of Erceldoune. Volume 9 Part 2 Introductions, Commentary and Glossary. Copenhagen: University of Copenhagen, 1980.
One of the more interesting aspects of the liminality of Halloween (and the earlier Samain) is that the ease of passage between the mortal world (or Middle Earth as Thomas of Erceldoune has it) and the fairy otherworld on Halloween, as on May Day (or Beltaine) marks the way the otherworld is dependent on this world, even if it’s only for occasional sacrificial victims. Another interesting facet is that in both the story of Tam Lin, saved by the love of his mortal sweetheart Janet, and in the case of Thomas the Rhymer, saved by the love of his immortal sweetheart the fairy Queen, love wins the day.
Probably the best known cover of Tam Lin is this 1969 performance by British folk rock band Fairport Convention, from their lovely Liege and Leaf album.
A fair number of writers have used all or parts of the ballad of Tam Lin in their books. Pamela Dean’s Tam Lin and Elizabeth Marie Pope’s YA The Perilous Gard are two of my favorites. Other writers, principally Patricia McKillip in Winter Rose and Elizabeth Bear in Blood and Iron and Whiskey and Water use the ballad in interesting and compelling ways.
(Lebor Gabala Eirinn. Ed. Trans. R. A. S. MacAlister. Irish Text Society 1832.
Thomas of Erceldoune is a 15h century medieval romance. The best text is that of the 15th century Lincoln Cathedral MS. 91. The Thornton Ms. Nixon, Ingeborg. Ed. Thomas of Erceldoune. Publications of the Department of English University of Copenhagen. Volume 9 Part 1 Thomas of Erceldoune. Volume 9 Part 2 Introductions, Commentary and Glossary. Copenhagen: University of Copenhagen, 1980.
The Oxford Dictionary of National Biography’s “Life of the Week” post this week is a biography of Lady Charlotte Guest, the translator of the Mabinogion, including the four mabinogi proper, as well as the three Welsh tales, and the four Arthurian romances, as well as several other tales, including the prose Taliesin fragment from the sixteenth century, edited by Patrick Ford as the Ystoria Taliesin in 1991.
Lady Guest’s translation, with the accompanying notes, is actually quite wonderful; it was the first translation I ever read, and it still remains well-worth reading. It has become fashionable to sneer at her—and imply that she wasn’t responsible for the work. She was; I’ve seen some of her handwritten notes, and while she has, quite understandably, Victorian sensibilities, she had a scholarly frame of mind. I wish that her notes from the first editions were still printed; they are well worth reading, and in fact her translations of the four romances, particularly Gereint (the Welsh version of the tale Chretien called Erec et Enide) inspired Tennyson’s take in Idylls of the King.
I live very near a small fresh water estuary and salmon hatchery in Washington state. This month, the Pacific salmon are swimming upstream to spawn. They are stunning; gorgeous silver scales with bands and spots of pink and green, even blue. They are much larger than I’d expected; many are well over a foot in size, and wider than the palm of my hand.
These salmon have come from miles away, upstream, over rapids and falls and fish ladders to arrive at their original hatchery, where they jump over a series of fish ladders, to reach their home. There they will remain to spawn (and then die), or in some cases, to continue upstream to a different estuary, or even out to sea.
Pacific Northwest First Nations inspired stylized salmon
The annual return of the Pacific salmon (and steelhead trout) to Puget Sound rivers always reminds me of the importance of salmon in medieval Irish texts. The value placed on salmon by the ancient Celts and North American First Nations peoples is similar, in terms of both the salmon’s intrinsic value as a crucial part of people’s diet, and their value as a crucial cultural symbol.
Given the value salmon offer as food items, and the seasonal aspect of the salmon spawn, the return of the salmon every year had to have been a momentous occasion to the ancient Celts just as it was (and is) for First Nations peoples in the Pacific Northwest, as the Salish celebration of the First Salmon’s return suggests.
The salmon’s ability to remember, and navigate to its own birth place to spawn suggests wisdom beyond the ordinary. Words for salmon (eó, eú, éicne in Irish, eog in Welsh) are parts of a number names, for both people and places. The place name Leixlip, in County Kildare along the river Liffey is derived from the Norse of the Viking settlers who traveled up the Liffey, and settled; in Old Norse Leixlip is leax hlaup or “salmon leap,” a name that is likely a reference to the annual return of the salmon from the Atlantic to swim up the Liffey to spawn.
Lushootseed, one of the the Salish-family language used by First Nations peoples in the Puget Sound, is equally rich with salmon references, in place names. It’s also a cultural rich with stories. One of the Salish stories explains why salmon return from the sea, swimming up river to spawn, and then die, except for the Steeleye.
The story goes like this:
Once long ago when the Salish were starving, Raven searched for help, and discovered Salmon Woman and her children Sockeye, and Steelhead and Coho and King salmon. Raven persuaded Salmon Woman to marry him and she gave her children to the Salish so they would not starve.
Because the salmon were abundant, in time the Salish forgot their hunger and their desperation. They began to be greedy and over fished. Salmon Woman called her children back to her, and left the Salish, returning to the sea and the longhouse of her father, the Salmon Chief. She vowed never to return to land and the Salish, and soon the Salish again knew starvation and hunger.
Raven begged his wife to forgive the people and return to them with her children. Eventually, he persuade Salmon woman to return, but first she changed her children’s lifecycle to teach the Salish a lesson.
Before this, the salmon at the mouth of the river, near the Salish village, all year long. But Salmon Woman changed her children so that the salmon would spawn upriver, then return to the ocean, and not return to the Salish until spawning season.
The Salish were instructed never to go up river to harvest the salmon, and instead to only take salmon during the harvest moons. But not everyone heard the instructions. Bear, Raven’s brother, was one who did not hear. One year when Bear’s wife was pregnant, Raven was hunting and fishing for Bear’s family, because Bear’s wife was pregnant, a status that was much valued by the Salish.
Bear became bored and restless. He decided to hunt salmon, and went upriver. But each salmon species he touched died, and floated down stream, the coho, the chinook, the chum, the sockeye, all died as soon as he touched them.
The Salish people became worried about starving. They called Raven and asked to find Bear, and stop him. Raven knew his brother was upriver where the salmon spawning beds were, and he hurried to stop him.
But Raven was too late. When Raven arrived at the spawning grounds, Bear has already touched every species of salmon.
Except one, the steelhead.
And that is why even today, when other species of salmon return to spawn and then dies, the steelhead survives spawning and swims out to the ocean.
This tale* serves a number of functions, beyond explaining the miraculous return of salmon to spawn after a year at sea. It also teaches the importance of seasonal fishing, and restraint; notice, for instance, that just as Raven hunts for his brother’s family, a family about to be increased with the birth of a child, they do not hunt the salmon while they are spawning.
That drive to return to where they were born in order to spawn, has helped the salmon take a special place in Celtic myth. Salmon are otherworldly animals in Irish myth; their spots are one of the markers of such creatures.The salmon’s spots are because salmon eat the hazelnuts of the nine hazels of wisdom, one of which grows at the heads of each of the seven primary rivers of Ireland, one at Connla’s Well, and one at the Well of Segais. Salmon are said to bear a spot for each hazelnut they have consumed.
In Irish tradition, salmon are ultimately responsible for the preternatural knowledge of Fionn Mac Cumhaill. In one version of the myth, the poet Finnécces (etymologically Finnécces means “white salmon.”) has been trying to catch Fintan, the ancient salmon of knowledge that lived at the base of the Boyne. He finally managed to catch the salmon and is cooking the fish prior to consuming it. Along comes the youthful Fionn Mac Cumhaill. Having touched the salmon on the fire, and burned his thumb, Fionn stuck it in his mouth—thus gaining the otherworldly oracular wisdom Finn had intended for himself by consuming the salmon. From that point on, Fionn merely sucks his thumb, and gains the answer to any question.
For the Irish, the salmon’s miraculous return is seen as a sign of wisdom, and the power of memory. In Welsh myth, in the tale of Culwch ac Olwen, the salmon Lyn Llyw in the Severn, is the oldest of all living creatures, and one of the forty wisest animals. It is Lyn Llyw who tells the hero Culwch where Mabon is held prisoner, the ultimate task Culwch must perform in order to win Olwn from her father. Salmon are important iconographically, even for the ancient Gauls. One relief on a Gaulish altar shows a human head between two very large salmon; another altar, this time Gallo-Roman, depicts a strikingly-salmon looking fish talking into the ear of a human head, as if imparting wisdom directly
At the Romano-British temple at Lydney Park above the Severn estuary, dedicated to the god Nodons, the god is shown seated, fishing, with a salmon on his line. Nodons, or Nudd, is linguistically related to the Irish deity Nuadu, and to the Welsh mythological figure Lludd Llaw Ereint.
It is equally telling that salmon have been over fished in Ireland and Scotland; indeed, the Atlantic salmon is largely a farmed fish now, with what few Atlantic salmon that remain in the wild protected as endangered species. I wish the Celts had learned the Salish lesson about seasonal moderation.
Emain Macha (said roughly like evan macka) features largely in Irish mythology, though you’ll find it on maps or referred to by its English name, Navan Fort. Technically, Navan Fort isn’t a fort. It is instead best described as a ritual complex, about 1.6 miles west of the city of Armagh, in Northern Ireland.
The complex sits on a low mound, and is visible quite clearly for some distance. The site was largely abandoned by the first century C.E. The central area is a circular area about 820 feet in diameter, set off by a raised bank and a ditch, with the ditch atypically outside the bank—this suggests that the site was used for ritual rather than defensive purposes. There are two sets of ruins inside the enclosed area; an earthen mound, about 130 feet in diameter, and about 20 feet high lies to the north-west; this is generally what most people think of when they hear Emain Macha. To the south-east is what’s left of a a ring-barrow, the remains of a late prehistoric ritual area, and burial mound.
The mound was likely constructed c. 95 B.C.E.—a date that’s extraordinarily reliable because it’s based on dendrochronology. When it was first built, the site consisted of four rings of posts, arranged concentrically around an immense central oak post or trunk. The entrance faced west, towards the sunset instead of the common domestic entrances of structures from the same era which typically face the east. Inside the floor was tamped down and covered with lime stone blocks brought from elsewhere and carefully arranged in radial patterns from the center out, to a height of about three meters. There may have been a roof, originally. The entire structure was deliberately burned down shortly after it was built, then carefully covered in an mound of dirt, which in turn was covered with turf. This is a pattern that archaeologists have noticed at two other ritual sites, Tara, and Duún Ailinne.
The remains of the ring-barrow are harder to date. Non-invasive geophysical surveys have determined that beneath the surface lies a figure-eight shaped wooden structure, with one ring of the figure larger than the other. The site appears to have been used for generations, with the central sites rebuilt at least twice. Beneath them are still older sites, smaller, each with its own central hearth. Artifacts found at this level during a dig in the 1980s include pottery fragments, bones, and other items that indicate that they were inhabited in the last centuries of the Bronze age, and into the early Iron age, or from roughly 600 to 250 B.C.E.
An even earlier circular ditch surrounds the mound, though it’s not readily visible; it’s an early Bronze age structure, and limited excavations found flint tools and pottery shards indicative of Neolithic era activity at the site, c. 4000 to 2500 B.C.E. Nearby, about two-thirds of a mile to the west is Haughey’s Fort, an early Bronze Age hill fort, and The King’s Stables, a man-made pool from the Bronze age, both of which pre-date the structure at Emain Macha. In addition, Loughnashade, a natural lake and the site where many fine Iron Age artifacts where found, is nearby.
There are three closely related “origin myths” regarding Emain Macha. All of them revolve around a woman named Macha. Here they are, in my less-than-literary translation from the version in §§ 29-30 of Tochmarc Emire from A. G. Van Hamel’s edition in his Compert Culainn (Oxford: Dublin Institute for Advanced Studies, 1978
The woman named Macha appeared one day, and without a word, began to care for Crunncu Mac Agnomain, a man of Ulster. But because of his boasting regarding her ability to run, Macha was forced to race against two of the king’s horses, even though she asked for mercy given her advanced pregnancy. Macha died giving birth to a son and a daughter at a single birth at the finish-line. Thus it is said that Emain Macha is named for the twins, emain, of Macha.
Another tale has the name Emain Macha from this.
Three Ulster kings, Dithorbae, Aed the Red, and Cimbaeth shared the kingship, each ruling for a seven years then another taking his place in turn. Each man reigned three terms, that is sixty-six years. Aed the Red died at the beginning, and he left only a daughter. Her name was Macha the Red-haired.
Macha demanded the kingship in her proper turn. Cimbaeth and Dithorbae said they would not give kingship to a woman. Macha vanquished them in battle, and ruled seven years. Dithorbae died in Corann during that time, and left five sons, who demanded the kingship. Macha said she would not give it to them, “for not by agreement did I take it,” said she, “but by force in the field of battle.” Macha vanquished the sons of Dithorbae in battle, and they fled in exile to the wilderness of Connacht. Macha then took Cimbaeth for her husband.
After Macha and Cimbath were united, Macha went seeking for the sons of Dithorbai, disguised as a leper woman. She found them in Connacht cooking a wild boar. The men asked for news from her, and she told the news to them and they gave food to her at the fire. One of the brothers said “the eye of this hag is beautiful, let us lie with her.”
The brother took Macha into the forest, where she bound him by means of her strength and left him in the wood. When she came back to the fire, the others asked “Where is the man who went with you?”
“He was ashamed to come to you,” said Macha, “after lying with a leper woman.”
“It is no shame,” said they, “for we will all do the same.”
Each man took Macha into the wood, where she bound each of them in turn, taking them in a single chain with her to Ulster. The Ulsterman said the men should be killed. “No,” said Macha, “for to kill them would be a violation of true justice from me as ruler; but I shall put them under bondage, and they shall dig a rath [a ring-fort] for me that will be the chief town of Ulster for ever.”
And Macha took the gold pin from about her neck and marked out the lines of the fort with it, thus Emain Macha is named for the gold pin about the neck [muin] of Macha.
You can decide for yourself which origin myth you prefer, but you should be sure to visit Emain Macha. Navan Centre, the official gateway to Emain Macha or Navan Fort is a bit of a tourist trap of the “experience authentic Ireland” variety, but Emain Macha and the associated sites are very much worth the visit, and the more fanciful parts of the Centre can be easily avoided. That said, the Centre is temporarily closed (the site is still open) for renovations until July of 2009.
I wish I could link to some of J. P. Mallory’s research, but not any of it is available online, not even the articles from Emania. Mallory has done the most recent work at the Navan Fort complex.
It’s the time of year when I start seeing incredibly daft posts about the antecedents of Halloween, particularly Samain (Samhain, for you moderns). This year, I’ve created an FAQ about Samain, and what it means.
For those of you already in the know, here’s a link to a translation by Kuno Meyer of the very odd Echtra Nera, mostly based on Eg. 1782. Echtra Nera is a tale tied closely to Samain, and features a sojourn in a síd, as well as the observation that “the fairy-mounds of Erinn are always opened about Halloween.”
In the beginning of the tale, a dead man directs Nera to take him to a house for a drink; he rejects houses that properly stow washing water and slop-pails at night, for one that violates purity sanctions, and has a washing-tub, and a bathing-tub and a slop pail, available.
He then drinks a draught of either of them and scatters the last sip from his lips at the faces of the people that were in the house, so that they all died. Henceforth it is not good [to have] either a tub for washing or bathing, or a fire without sparing, or a slop-pail in a house after sleeping.
We have in this medieval Irish text the same association of purity and the otherworld that Pistol alludes to in Shakespeare’s Merry Wives of Windsor when he says:
Elves, list your names; silence, you airy toys.
Cricket, to Windsor chimneys shalt thou leap:
Where fires thou find’st unraked and hearths unswept,
There pinch the maids as blue as bilberry:
Our radiant queen hates sluts and sluttery (V.v).
We see this same association in the sometimes-attributed-to Ben Jonson “Robin Goodfellow,” in which Robin the fairy or Puck says:
When house or harth doth sluttish lie,
I pinch the maids there blacke and blew.
Herrick too uses the same motif of poor housekeeping earning otherworldly punishment in “The Fairies”:
IF ye will with Mab find grace,
Set each platter in his place;
Rake the fire up, and get
Water in, ere sun be set.
Wash your pails and cleanse your dairies;
Sluts are loathsome to the fairies;
Sweep your house, who doth not so,
Mab will pinch her by the toe.
She turned about her milk-white steed, And took True Thomas up behind, And aye wheneer her bridle rang, The steed flew swifter than the wind. “Thomas the Rhymer A” Child 37
The horse she rode on was dapple gray, And in her hand she held bells nine; I thought I heard this fair lady say These fair siller bells they should a’ be mine. “Thomas the Rhymer B” Child 37
In the first branch or tale of the medieval Welsh mabinogi Pwyll Pendeuic Dyfed, Pwyll and his retinue, desiring to see a marvel (rywedawt), sit on the mound or gorsedd of Arberth, where he in fact does see a marvel:
As they were sitting, they saw a woman mounted on a great, majestic pale-white horse, dressed in brilliant gold silk brocade, coming along the main road that ran past the mound. To anyone who saw it, the horse appeared to have a slow, steady gait as it came even with the mound (Ford, Patrick K, trans. The Mabinogi and Other Medieval Welsh Tales. Berkeley: University of California Press, 1977. 42).
Ac wal y bydynt yn eisted, wynt a welynt gwreic ar uarch canwelw mawr aruchel, a gwisc eureit, llathreit, o bali amdanei, yn dyout ar hyt y prifford a gerdei heb law yr orssed. Kerdet araf, guastat oed gan y march ar uryt y neb a’y guelei, ac yn dyuot y ogyuuch a’r orssed (PKM 9; PPD ll. 203–07).
For three days, no matter how they try, neither Pwyll nor his followers are able to catch up to the woman, despite riding Pwyll’s fastest horses (Ford 1977, 43–44).
This is neither a normal horse, nor a normal rider. The horse is described as “uarch canwelw mawr aruchel,” that is, a pale white horse. A pale horse, usually white or gray, is typical for an otherworld mount (Ford, 1977, 8). The inability of Pwyll and the other men to keep up with the woman, never mind overtake her and her otherworldly horse, is reminiscent of other otherworldly animals and psychopomps, like the magnificent white hinds of Breton lais like Graelent, or like the the otheworldy horse Arawn, the king of the Welsh otherworld, rides when he meets Pwyll in the first part of the same text:
Pwyll Prince of Dyfed, is hunting at dawn in Glyn Cuch. He has released his hounds ahead of him when he is separated from his companions. Pwyll hears first his own pack, and then another pack coming towards his and answering them. At the edge of a level clearing he sees a pack of unfamiliar, white, red-eared dogs bring down a stag.
Despite the strange appearance of the dogs, Pwyll drives them off the stag in favor of his own pack. While Pwyll’s dogs are feeding, a stranger rides up.
As he was feeding the dogs, he saw a horseman coming up behind the pack on a large dapple-gray horse, a hunting horn about his neck, wearing a pale grey garment for hunting gear (Ford 1977, 37).
Ac ual y byd yn llithiau y cwn, ef a welei uarchauc yn dyuot yn ol yr erchwys y ar uarch erchlas mawr; a chorn canu am y uynwgyl, a gwisc o urethyn llwyt tei amdanaw yn wisc hela (PKM 2; PPD ll. 25–27).
The stranger’s horse (later we learn he is Arawn, lord of the Welsh otherworld) is described as erchlas a compound formed of erch “speckled, dappled” and glas (GPC glas). Welsh erch is cognate with Irish erc 2 “speckled, also dark red” (DIL erc).
Spots, dappling or speckling, like gray and white, are otherworld markers (Tymoczko 1981, 87) in medieval Celtic narratives (Welsh 1989, 24). Welsh and Irish each contain two words for gray, one of which (glas in both languages) refers to a color spectrum from dark blue-gray through sea-green to a pale foggy tint. The GPC entry for glas offers “light blue, pale blue, pale green, grayish-blue, slate-coloured,” and cites glas being used to mean “transparent,” when, for instance, the color is applied to rain. The Indo-European root for glas is *ghel-, the root which gives us a variety of words in English that relate to shiny things (glint, gleam, glitter) and glass, as well as a range of yellow-ish things, like gold and gall (AHD *ghel), again, connoting a bright, shifting, shining effect. While Glas describes a shifting tonality associated with liminal states, the other gray (in Welsh llwyd, in Irish liath) is typically used to describe hair or beard color (Coe 1989). Gray, neither black nor white, the color of dusk and pre-dawn, is, like dapples and speckles, a liminal coloration, neither one thing or the other, located in the area between two colors.
Sioned Davies points out that “‘fairies riding white horses’ is an international motif”—which in fact it is, specifically FF241.1.1.1 in the Stith Thompson motif index (Davies, Sioned and Nerys Ann Jones Eds. The Horse in Celtic Culture. Cardiff: University of Wales Press, 1997. 126). Ballads and romances are filled with otherworld folk favoring white horses; in Sir Orfeo, the fairy king is accompanied by otherworld knights “al on snowe-white stedes” (l. 144). There are some really interesting things about this white/gray/dappled horse obsession. First, unless the horse is a true albino, born without any pigment, it isn’t a white horse, it’s a gray horse. Mostly such horse are born dark, and get lighter as they age. There are lots of specific breeds known for this color shift—Icelandic horses (ponies, for those counting hands), for instances, and the horses from the Camargue, and the Connemara ponies, too.
Nature Genetics July 20, 2008 has published an article by Leif Andersson of Uppsala University, parto of a collaborative resarch team whose research indicates that gray or “white” hair coloring is caused by a single, unique genetic mutation. The research suggests that this mutation must have been inherited from a common ancestor that lived thousands of years ago. Andersson says in this Science Daily summary:
It is a fascinating thought that once upon a time a horse was born that turned grey and subsequently white and the people that observed it were so fascinated by its spectacular appearance that they used the horse for breeding so that the mutation could be transmitted from generation to generation.
The original article points out that the mutation is closely tied to cancer, and suggests that humans almost certainly interceded to encourage the mutation: “The Gray horse provides a notable example of how humans have cherry-picked mutations with favorable phenotypic effects in domestic animals.” The Nature Genetics piece is here.
I’m going to be doing a link-post to others who are blogging Kalamazoo, and maybe add some general impressions of my own, in a bit. I’ve uploaded my paper on medieval fairies, and speech and silence in Sir Orfeo, Thomas of Erceldoune, and Sir Gawain and the Green Knight “‘They are fairies; he that speaks to them shall die’: Speech and Silence in Medieval Fairy Narratives” here. Mostly I’m smug that I aimed for a fifteen minute paper, and I nailed it, even though it meant reducing about twelve thousand words to three thousand.
This is the third in a series of posts about fairies as other. I promised, in my first post, to concentrate on fairies as other, particularly in the context of sex and death, because, as MacAllister Stone notes “other is all about sex and death.” Last time I looked at the tragic death of Bridget Cleary, burned because her husband Michael thought Bridget was the victim of a fairy abduction. This time I want to look at the story of Bridget Cleary in the context of sex and death.
In Bridget Cleary we have a woman who is seen as other, an outsider in her community because of her differences, differences which are particularly marked for a woman in nineteenth century Ireland where an assertive, opinionated and financially independent woman without children is very much seen as an anomaly. In the March 29, 1895 >Cork Examiner special report on her death, the reporter, having interviewed locals, describes Bridget as
“a bit queer” in her ways, and this they attribute to a certain superiority over the people with whom she came into contact . . . Her attire . . . is not that of every woman in the same social plane (Bourke 2000, 43).
Bridget was perceived as an outsider, “a bit queer,” even by another outsider.
The attention paid to Bridget Cleary’s clothing and body in the descriptions of her “cure,” in the careful details about the extent of her clothing in the court testimony (presumably, as Bourke suggests, to remove any thought of sexual impropriety) underscore the sexual subtext of the situations. Bourke observes that despite the “prudery” in the eye witness accounts
the violence meted out to Bridget Cleary before her death has an unmistakeably sexual character. On Thursday, when he used a metal spoon, and again, on Friday, when his weapon was a burning stump of wood, Michael Cleary’s actions amounted to a kind of oral rape. On both occasions Bridget Cleary was pinned down and prevented from struggling free, while a substance was forced into her body. . . . [the inquest revealed signs of injury to her mouth and throat] The violence used in holding Bridget down was certainly not sufficient to kill her, but its scale and ferocity would have been enough to terrify her, and to show her and anyone watching just who was master (Bourke 2000, 120).
Michael Cleary may very well have felt he needed to assert himself, not only against the uncanny malice of fairies, but as a man with an assertive, financially independent wife, a wife who may well have had a lover. Most of all, he may have felt it was imperative to assert himself given community pressure regarding his relationship with a wife who had not born him any children, which would have been very much seen as a failing by the community. One reason Bridget was taken by the fairies might have been her childless state; the unvoiced assumption being that since she had no children, that there was some sort of sexual failure, a situation that wasn’t helped in the least by the fact that Michael was nine years older than Bridget and that they spent most of the first few years of their marriage apart except on weekends (Burke 2000, 96).
The standard academic way to refer to fairies taking mortal women is to call it fairy abduction, or, more commonly, fairy rape, particularly in medieval texts. Corinne Saunders, writing about Middle English romances that involve fairy abductions and rapes points out that “What is most striking in all these works is the association of the otherwold with sexual violence or desire for possession of the woman’s body” (Saunders, Corinne J. Rape and Ravishment in the Literature of Medieval England. Cambridge: D. S. Brewer, 2001. 233).
Both Bridget Cleary and Heurodis are perceived as victims of a fairy rape.The fairy king threatens to tear Heurodis limb from limb if she doesn’t come willingly, and tells her that she’ll be taken to the otherworld even if they take her in pieces. Bridget is mistreated physically, dosed with “cures,” verbally abused, then doused with human urine before being burned. The overt physicality of the way Bridget Cleary was treated, the man-handling of her, is an inversion of the customary fairy threat to a mortal victim; with Bridget Cleary, we see mortals abusing what they think is a fairy changeling, though she is a mortal woman—her sex is a huge part of the reason she is treated his way.
Women who are assertive, and independent, who dress better than their peers, women who are financially independent, women who have no children, forthputting women who approach men, fairy mistresses and otherworld women like Rhiannon, these are other. They are potentially dangerous to the community, because they disrupt the natural order, or the perceived natural order. These women who like Heurodis are in the right place and the right time, and who, like Bridget, go to the forbidden liminal areas, are just as disruptive as the ostensible external agency, the fairies, who take them. It’s bad enough to have a child or lover taken by the otherworld, but what’s worse for those left behind are the mortals who go off with their fairy wooer, quite happily, and the abducted mortal women who choose to stay in the otherworld, rather than return to their mortal husband and children.
Bridget Cleary was perceived as dangerous and engaging in risky behavior; Michael Cleary objected to her going to the rath, and did all he could to “bring her back.” Underlying his frantic, desperate efforts, almost certainly, was the fear that Bridget might not want to come back. In court testimony from Johanna Burke, Bridget is said to have told her husband, shortly before he set her on fire, “Your mother used to go with the fairies, and that is why you think I am going with them.” Michael Cleary asked Bridget, “Did my mother tell you that?” She said, “She did; that she gave two nights with them” (Folklore 1895, 375). There’s a very definite sexual connotation to “she gave two nights with them,” particularly given the numerous references to fairies taking mortal lovers in medieval literature and folklore.
Otherworld folk are not shy about making sexual conquests. Rhiannon is very much seeking Pwyll as her spouse when she comes to the gorsedd in the first branch of the Welsh Mabinogi, Pwyll Pendeuvic Dyfed. The fairy queen in Thomas of Erceldoune is more than willing to take Thomas as her lover, keeping him mute but with her in the otherworld for seven years, before returning him to the tree where she found him, saving him from becoming a human sacrifice. She leaves him with an unwelcome gift, the ability to prophesy, thus converting him from dangerous other, to magical other with a redemptive gift for the community.
In Sir Orfeo, Heurodis returns from the fairy otherworld because Orfeo rescues her, and both return to Orfeo’s kingdom. At the end we are told Orfeo leaves the kingdom to his faithful steward since Heurodis has no children and Orfeo has no heir. We rarely hear or read of otherworld folk having progeny, and when we do hear about fairy offspring, say the child of the Grey Selchie, the offspring are the result of liasons between mortals and fairies, or other otherworld residents, and the children usually come to a bad end. Pwyll’s otherworld bride Rhiannon is scorned by Pwyll’s people because she is childless. Later, when Rhiannon has a child, the child mysteriously disappears. Rhiannon is typical in being less than fecund; otherworld folk are seemingly sterile, and, perhaps consequently, obsessed with taking fertile mortal women, and young children. Just as with other Others, say Gypsies, or whatever a given community’s racial/ethnic minority is, or queers, in stories about fairies and otherworld intruders it’s a case of “They want our women, and our children, and our women want sex/more sex/better sex, and so they voluntarily go with these Others, and leave us, and sometimes, they refuse to come back.”
I think that fear—the fear that Bridget wants to be with the fairies, with the other, is what’s underlying the Bridget Cleary horror. It’s interesting to note, as Bourke does, that in the spring of 1895 that the Irish papers, and some of the English papers too, were carrying stories about the “witch burning” in Clonmel, Oscar Wilde was on trial for sodomy. It’s also the date of the first attested use of “fairy” to mean queer. Both the OED and the Random House Historical Dictionary of American Slang cite the following reference from theAmerican Journall of Psychology as the first use of fairy to mean queer, or as the OED has it ” A male homosexual”:
“The Fairies of New York” are said to be a similar secret organization. The avocations which inverts follow are frequently feminine in their nature. They are fond of the actor’s life, and particularly that of the comedian, requiring the dressing in female attaire, and the singing in imitation of the female voice, in which they often excel” American Journal of Psychology VIII (1895): 216.
I’ve been looking at the connection between fairy and queer for a long time, and I think there are a couple of reasons for fairy being used to mean queer. First, I think it works because there’s an association between fairies and an absence of progeny despite their overt eroticism, and the assumption, for many, that being queer has to do only with sex, that it’s all about sex, and that it’s sex without fear of progeny, just like real fairies.
Next time, I’m going to look again at medieval fairies as ways of dealing with other, and sex, and death.
Here are some references to match my citations.
“The ‘Witch-Burning’ at Clonmel.” Folklore. Vol. 6, No. 4. (Dec., 1895): 373-384. JStor link.. This is an anonymous article that reprints the newspaper coverage of the court testimony.
Thomas of Erceldoune. Scroll down to the Appendix for the text as printed by Francis Child, as part of the versions of Child Ballad 57 “Thomsas the Rhymer.” You can find Murray’s 1875 edition of the romance here.
Ford, Patrick K. trans. The Mabinogi and Other Medieval Welsh Tales. Berkeley: University of California Press, 1977.
Bourke. Angela. The Burning of Bridget Cleary. New York: Viking Penguin, 2000. This really is the best study; there’s another slightly more recent book that’s vastly inferior.
Saunders, Corinne J. Rape and Ravishment in the Literature of Medieval England. Cambridge: D. S. Brewer, 2001.
In March of 1895 Bridget Boland Cleary (Bríd Ní Chléirig) was a trained seamstress, with a good eye for fashion, who owned her own Singer sewing machine. She lived with her husband Michael Cleary and her father Patrick Boland in a small cottage in Ballyvadlea, Tipperary, Ireland. Michael, like his wife, was atypical in that he could read and write; he worked as a cooper. In 1895 they’d been married about eight years; Bridget was 26, and Michael was 35. On the fifteenth of March, Michael Cleary, believing his wife Bridget had been taken by the fairies and that they had left a changeling in her place, having spent three days in various rituals that were intended to force the changeling to leave and bring his wife back from where the fairies had taken her, set fire to her. He and nine others of Bridget Cleary’s relatives and neighbors were tried for her death.
Ringfort at Rathrá, Co Roscommon, Ireland. Image credit: West Lothian Archaeological Trust (Jim Knowles, Frank Scott and John Wells)
On Monday March 4, Bridget walked to the house of her father’s cousin, Jack Dunne, to deliver some eggs. It was an extremely cold day, and Bridget caught a cold. She spent the next day in bed, and complained of “a raging pain” in her head, and shivers and chills (Bourke 2000, xi, 65). A few days later Jack Dunne came to visit, and, upon seeing the markedly ill Bridget in bed, said “That is not Bridgie” (Bourke 2000, 70). Jack Dunne was well acquainted with fairy folklore, and tales of fairy abductions and changelings, and the remedies and protections against them— as was Bridget’s own mother. By March 9, Bridget’s condition had worsened, and she told her cousin Johanna Burke that she thought she’d caught another cold. Despite the rain and cold, Bridget’s father Patrick Burke walked four miles to the doctor’s and asked him to come (Bourke 2000, 71). When the doctor hadn’t come by the following Monday, March 11, Bridget’s husband Michael walked four miles to Fethard and requested that the doctor come, and then, again, with a more forceful summons in hand from the local health authority, he made the trip again on Wednesday March 13. He also requested that the priest visit. While Michael Cleary was out, the doctor arrives and examines Bridget; he describes her as “nervous,” and prescribes some medicine. The priest gives her the last rites, just in case.
Michael Cleary, in the meantime, concerned, perhaps even despondent over his wife’s condition, has gone back to the doctor. On his way back, he purchases some herbs from a woman in Fethard that were said to be efficacious as a fairy remedy. At the trial Bridget’s cousin Johanna Burke testified that when Michael Cleary told Jack Dunne that he’d purchased herbs as a remedy against fairies, Jack Dunne said: “It is not your wife is there. You will have enough to do to bring her back” (Bourke 2000, 82).
The next day, Thursday March 14, Michael Cleary went to another herbalist; this time, to the locally known “fairy doctor” Dennis Ganey. He purchased more herbs as a “fairy cure.” Traditionally a remedy for someone “taken” by fairies is to boil specific herbs in “new” milk (new milk has properties associated with purification), and then the mixture administered to the patient, which Michael Cleary did. According to the testimony of Johanna Burke, she and William Simpson, and his wife Minnie, met outside of the Cleary’s door that evening.
Witness asked for admittance, but Michael Cleary said they would not open the door. While they remained outside they stood at the window. They heard someone inside saying: “Take it, you bitch, or ‘witch.’ When the door was opened, witness went in and saw Dunne and three of the Kennedys holding Mrs. Cleary down on her bed by her hands and feet, and her husband was giving her herbs and milk in a spoon out of a saucepan. They forced her to take the herbs, and Cleary asked her: ‘Are you [Bridget] Boland, the wife of Michael Cleary, in the name of God?” She answered it once or twice, and her father asked a similar question. Michael Cleary [witness thought] then threw a certain liquid on his wife. They put the question to her again, and she [refused] to repeat the words after them. John Dunnne then said: “Hold her over the fire, and she will soon answer.” Dunne, Cleary and P. Kennedy then lifted Mrs. Cleary off the bed, and placed her in a kind of sitting position over the kitchen fire, which was a slow one. Mrs Cleary had greatly changed. She seemed to be wild and deranged, especially while they were so treating her (Folklore 1895, 374).
This was the third dose of the herbs in milk; earlier, before Johanna Burke and the Simpsons arrive, Bridget had been forced to swallow two earlier doses, encouraged to do so by being threatened with a hot poker, a poker which left a small burn mark on her forehead (Bourke 2000, 91). Fire, particularly applied to iron, is a traditional method of warding off a fairy, or frightening a changeling into leaving so that the “real” person can return. The “certain liquid” was urine, traditionally believed to force the changeling to flee; Bridget was repeatedly doused with human urine. The neighbor, Michael Simpson, testified that after the third dose of herbs, while Bridget was still lying on the bed, the men “holding her arms on both side, and her head, they lifted her body and wound it backwards and forwards” (Bourke 2000, 92).
On the morning of Friday March 15th, Michael Clary fetched the priest, who performed mass in Bridget’s bedroom, where Bridget was lying in bed. That night, according to Johanna Burke’s testimony, Bridget was dressed, and brought to the kitchen, where, Johanna says
Her father, my brother and myself, and deceased and her husband sat at the fire. They were talking about the fairies, and Mrs. Cleary said to her husband, “Your mother used to go with the fairies, and that is why you think I am going with them.” He asked her, “Did my mother tell you that?” She said, “She did; that she gave two nights with them.” I made tea, and offered Bridget Cleary a cup of it. Her husband got three bits of bread and jam, and said she should eat them before she should take a sup. He asked her three times: “Are you Bridget Cleary, my wife, in the name of God?” She answered twice, and ate two pieces of bread and jam. When she did not answer the third time he forced her to eat the third bit, saying, “If you won’t take it, down you will go.” He flung her on the ground, put his knee on her chest, one hand on her throat, and forced the bit of bread and jam down her throat, saying “Swallow it. Is it down? Is it down?” . . . I said, “Mike, let her alone, don’t you see it is Bridget that is in it” meaning that it was Bridget his wife, and not the fairy, for he suspected that it was a fairy and not his wife that was there. Michael Cleary then stripped his wife’s clothes off, except her chemise, and got a lighting stick out of the fire. She was lying on the floor, and he held it near her mouth (Folklore 1895 373-76).
Johanna Burke testified that she heard Bridget’s head strike the floor, and then a scream. Her chemise, we learn from the inquest and trial, was ordinary calico; it would have caught fire quite quickly. Mary Kennedy, who was in the back bedroom, rushed to the kitchen where she saw Bridget Cleary lying on the hearth, her clothing on fire. According to Mary Kennedy’s testimony, Michael Cleary said “Hannah, I believe she is dead.” It is at this point that Mary Kennedy saw Michael Cleary reach for the lamp from the table, and drench his wife with paraffin oil, until she was consumed with flames.
James Kennedy testified that when he cried out to Michael Cleary “For the love of God, don’t burn your wife!” Cleary replied:
She’s not my wife. . . . She’s an old deceiver sent in place of my wife. She’s after deceiving me for the last seven or eight days, and deceived the priest today too, but she won’t deceive anyone any more. As I beginned it with her, I will finish it with her! . . . You’ll soon see her go up the chimney! (Bourke 2000, 124).
According to court testimony, at about 2 am the following morning, Michael Cleary asked Johanna Burke’s brother, Patrick Kennedy, to help bury Bridget’s twisted, and partially incinerated corpse. They wrapped the body in a sheet and carried to a boggy area about a quarter of a mile from Bridget’s home. On the 22nd of March, after a week of speculation, newspaper reports, and intensive searching, the Royal Irish Constables discovered the body in a shallow grave. In the intervening time, Michael Cleary, once in the company of his father in law and neighbors, spent three nights at the fairy rath at Kylenagranagh, convinced that he would see his wife emerge on a white horse, at which point he would cut her free, and rescue her from the fairies, much as Janet rescued Tam Lin.
I am absolutely positive that Michael Cleary, and most of not all of the relatives and neighbors who, like Michael, served time for their part in Bridget Cleary’s death, genuinely believed that Bridget Cleary had been taken by the fairies just as Heurodis was taken by fairies in Sir Orfeo. But I think that there are characteristics or aspects of this tragedy that would have provided cause for that belief, in the context of traditional fairy folklore. I’ve already cited MacAllister Stone’s definition of Other as
a term to describe the phenomenon of the outsider, particularly in fiction, who represents some kind of threat to the community—but often, also serves as the agent for the community’s salvation/redemption.
Bridget Cleary very much was an outsider in the tiny community of Ballyvadlea. She was attractive, and forthright, with a reputation for a quick wit, a sharp tongue, and a direct gaze—none of which were common characteristics of young Irish Catholic women in Ballyvadlea. Her wardrobe was much more fashionable than that of her peers, not unreasonable given her talent as a milliner. In addition to her income from sewing, Bridget, like most other women, kept hens, and sold their eggs; egg money, like milk money, was traditionally the property and income of women. Bridget was, then, fairly well off, and hence more independent because of it.
She was known to go for long walks in order to deliver eggs, and to visit the fairy fort at nearby Kylenagranagh. These “fairy forts,” or raths, are remnants of neolithic structures that dot the landscape of Ireland, where they are still seen as dangerous, liminal places, places frequented by fairies in search of mortal game and prey. Moreover, Bridget was married to a man who was nine years older than her, and, at the time of her death, though they had been married for eight years, they had no children; this would be very much seen as odd in an era and culture where women were valued for their fecundity, and men for their ability to get children and hence heirs to work the land in their own turn. In her extremely thoughtful study of Bridget Cleary, Angela Bourke observes “A suggestion that [Bridget] was away with the fairies was a serious reflection on [Michael Cleary] and on their marriage” (Bourke 2000, 96). Bourke builds a careful and well-supported case for Bridget as an outsider in Ballyvadlea, a woman who didn’t know her place, a woman who might even have had a lover, a suggestion that emerged early in the court testimony, but was soon dropped.
In my next post, I’m going to look at the story of Bridget Cleary in terms of fairies as other, and in the context of sex, and death. If you want to read more, and you have access to JStor, here are some references to match my citations.
Bourke, Angela. “Reading a Woman’s Death: Colonial Text and Oral Tradition in Nineteenth-Century Ireland.” Feminist Studies. Vol. 21, No. 3. (Autumn, 1995): 553-586. JStor link.
Bourke. Angela. The Burning of Bridget Cleary. New York: Viking Penguin, 2000. This really is the best study; there’s another slightly more recent book that’s vastly inferior.
“The ‘Witch-Burning’ at Clonmel.” Folklore. Vol. 6, No. 4. (Dec., 1895): 373-384. JStor link. This is an anonymous article that reprints the newspaper coverage of the court testimony.