This article was first published on #FolkoreThursday.com under the title, Exploring the Otherworld of the Celts, on 18 March, 20211, written by zteve t evans.
The concept of a magical, mysterious, “Otherworld” has been a common component in many myths and legends of diverse human cultures all around the world throughout history. The ancient Celtic people also had their own ideas of this enigmatic and ethereal region. Their territories included Ireland, the United Kingdom and a swathe of continental Europe, including areas of the Iberian Peninsula and Anatolia. As such there were variations in philosophies concerning this world and the next from region to region. Presented here is a brief exploration of their idea of the Otherworld and how it appears in different Celtic regions.
The Celtic Otherworld is sometimes presented as the realm where their deities lived, or the place of their dead and sometimes both. Other stories tell of a magical paradise where people enjoyed eternal youth, good health and beauty, living in joy and abundance with all their needs satisfied. It could also be the abode of the fairies, Twylyth Teg, Aos Sí and many other similar magical entities.
Entry to the Otherworld
The Otherworld is usually hidden and difficult to find but certain worthy people manage to reach it through their own efforts. Others may be invited, or escorted by one of its dwellers, or given signs to follow. Sometimes entry is gained through ancient burial mounds or by crossing over, or under, water, such as a river, pool or the sea. There are also special places such as certain lakes, bogs, caves, burial mounds or hills where access to and from the Otherworld can be gained. Another idea is that the Otherworld exists in a different dimension alongside the earthly one as a kind of mirror-world. At certain times of the year, such as Samhain and Beltane, the veil that separates the two grows thin, or withdraws, making entry and exit easier.
There are many cases in recent times where towns and villages have been deliberately flooded by humans where a change in the landscape was required for purposes such as to form a reservoir for fresh water. These are usually well-documented and their history known though folklore and legends may evolve from them.
All around the world there are also legends of towns, cities and lands that have been destroyed or lost, leaving only rumor and myths of their existence and demise. Many such places were rich and successful, well established and populous, making their loss all the more tragic and mystifying. These legends often tell of a catastrophic natural event such as a flood caused by high tides, storms or perhaps covered by sand or snow. Sometimes it is some geological phenomenon such as an earthquake and sometimes this is combined with a natural event or act of war. The loss of such well-established and prosperous places left a deep impression on following generations. Myths and legends evolved to explain the cataclysmic event and very often these were carefully crafted to provide a warning to following generations of the consequences of breaking God’s laws or their excessive pride or hubris.
Myth of Origin
These places were very often situated on a site that became transformed by a disastrous natural event in t a new feature of the landscape. An inland town situated in a valley may be covered by a watery lake. A town situated by the sea may be flooded and drowned by the waves or covered by sand becoming a massive dune. A town in the mountains may be covered by snow and ice becoming a glacier. The story created to explain the disaster may be mostly fictional but based on some historic cataclysm like a powerful storm, earthquake or other natural disaster that actually happened. Sometimes these myths and legends can help archaeologists and scientists investigate real disasters that happened long ago. In some cases such disasters are well documented from the time but the legends and myths evolve after.
These events when combined with the mysterious origin of some well known feature in the landscape create a compelling story that can have a profound and lingering effect on those it is told to. Especially when the narrator is a local priest or who uses the story to impress upon their audience the consequences of offending the Almighty. Although such myths and legends are often designed to uphold Christianity, other religions and philosophies have also used such techniques for this purpose. In some case it is pagan deities or spirits that have been angered in some way by rulers or citizens. Although warnings may be given they are ignored invoking the wrath of the powerful divinity to wreak some form of divine retribution.
Once divine retribution is invoked the fate of the town is sealed. Often it unfolds as a weather event such a rain, sand or snow storm. Once divine retribution manifests the end is inevitable. All that will remain will be the myths and legends of a once rich and prosperous society that was drowned, buried or destroyed along with most of its population. Perhaps a lake or some other feature of the landscape appears where the town once stood.
From this a talented storyteller can weave a tale that will work quietly among following generations for centuries that impresses and extols the danger of angering the all powerful deity. In this way a naturally occurring catastrophic event such as a storm or earthquake may be transformed into something altogether more sinister and in many ways more dangerous. Very often it becomes the judgement of God that is dispensing retribution for wrongdoing on an immoral and corrupt society. This and similar themes are quite common in these legends. Warnings of impending retribution and vengeance are offered in an attempt to change people’s behaviour but are ignored. Punishment is inflicted often destroying that society in its entirety not just the perpetrators. Sometimes a few are saved but often the innocent perish along with the guilty.
There is a concept of collective guilt that runs through generations until some chosen time when punishment is enacted. Sometimes vengeance is suspended for several generations and the deviant behaviour forgotten by people. Sometimes it becomes part of normal behaviour. Nevertheless, the Almighty works at his own pace and punishment eventually arrives when least expected with devastating consequences. This does seem harsh on those who were not born when the original sin was committed but it seems there is an expectation to strive to recognize and put right the wrongs of the past. The message is that the sins of one, even when committed in the past, must not be tolerated either at the time, or perpetuated in the future. What is sown will eventually be reaped in a time and in a way that suits the Almighty. This obligation to right and discontinue past wrongs does not mean that they be wiped from history or that they should be. It is important to keep records of such wrongs and our attempts to right them to monitor our own evolution and to make sure we do not make the same mistakes again.
The All-Seeing Eye
There is a sense that the individual and collective behaviour of people is being watched by some all-seeing eye. It sees and knows all our deeds and looks into our hearts and minds making judgements upon us. Legends such as these warn that we are always being watched and judged and even our innermost thoughts are known to the Almighty. They emphasize we must remember and obey the laws of God and will be held answerable for any transgressions at anytime in the present or future no matter how long ago the indiscretion. Furthermore, we have a collective responsibility that runs through the past, present and future to keep ourselves and others in society on the straight and narrow. The message is the all-seeing eye sees everything and in a manner and time that suits the Almighty we will reap what we sow and then –
The Northern Isles of Scotland generally refers to the two archipelagos of Orkney and Shetland. The islands have been inhabited since very early times and have many ancient archaeological sites with human activity going back to the Mesolithic Age. There are still many Pictish and Norse influences which have combined to create a rich tradition of mythology and folklore on the islands.
Folklore and Tradition
One such tradition tells of an annual battle between the forces of summer and winter for supremacy. This battle is expressed in folklore with summer being represented by a mythical female spirit called the Sea Mither, or Mither of the Sea. Her opponent is called Teran, a mythical spirit of the winter who sends the wild waves, storms and high winds at sea and the death of vegetation on land. Both spirits are invisible to humans directly but their force is experienced in the weather and seasons around the islands that play an integral part of island life.
The Sea Mither
The Sea Mither brings growth, renewal, rebirth and harvest. The word “Mither” is the Orcadian way of saying “mother” so she is the mother of the sea in the sense she gives birth to all living creatures in the sea.
It is the power of the Sea Mither that reawakens the world after the harsh, barren wilderness days of winter, driving out darkness and bringing warmth and light. She brings growth and fertility to the sea and land giving life to all living things and calms the stormy seas.
Her enemy, Teran, brings the cold and dark and causes the winter gales and winds. It is he who causes the waves to rise wildly and dash against the rugged coastline of the islands and it is his voice who rises above the wind in anger that the islanders hear in the winter gales.
Vore Tully – the Spring Struggle
Around the time of the vernal equinox, about mid-March, there begins a titanic struggle for supremacy between the Teran and the Sea Mither when she returns to challenge him.For weeks the seas all around become a frothing, churning cauldron as the battle between the two foes ensues. Finally Teran is overcome and the Sea Mither confines him to the ocean’s depths. Every so often he attempts to break free which manifest as spring and summer storms.
During this period the power of the Sea Mither quells the storms and seas allowing growth and renewal to take place all around. The continued stress of keeping Teran confined and maintaining the summer seas and weather begins to wear down the Sea Mither.
Gore Vellye – The Autumn Tumult
Around the time of the autumn equinox when the Sea Mither is at her weakest and Teran has regained his strength the conflict is renewed. He breaks free from his prison and challenges the Sea Mither to regain supremacy and gain control of the weather and seas. The Sea Mither having used up her strength in renewal, calming the seas and keeping her foe in check is defeated and Teran rules the seas and the weather.
However, as was the case with Teran, defeat is temporary. Come the vernal equinox she will be ready to take up the fight again and win back the sea and land and spring and summer will come again.
It is in the battle of the Sea Mither and Teran that the local people made sense of the forces that brought the changing seas and weather. To personify these unseen forces makes them easier to understand and to come to terms with. It is a tactic that is used all around the world by many different human cultures in an attempt to explain the invisible forces that bring such dramatic and crucial changes to their environment.
Balance and Harmony
This cycle was seen as important because although it is natural to want continuous and permanent summer that is not how nature works. Neither does it work by providing continuous and permanent winter. Each has its time of precedence and decline which comes in cycles and is necessary to provide balance and harmony to the earth. In their own way one is essential as the other to the well-being of the Earth and life on the planet. Although lacking modern science and technology, the ancients knew this making sense of it and giving it due respect in their own way.
Orkney, also known as the Orkney Islands,is an archipelago that is part of the Northern Isles. It is situated off the north coast of Scotland consisting of about 70 islands, of which 20 are inhabited. Over time the islands evolved their own folklore with Scottish, Celtic and Norse influences. An important part of that folklore are the tales of the Finfolk who have an underwater city named Finfolkaheem. They were said to spend the winter in Finfolkaheem and summer on a magical hidden island paradise called Hildaland. The Finfolk were a dark mysterious race of humanoid amphibians who moved easily between sea and land. The following is a retelling of an Orcadian folktale from various sources listed below that tells of a strange encounter an Orkney boatman had with one of the Finfolk that he would regret for the rest of his life.
A Close Tongue Keeps a Safe Head
In Kirkwall, on Mainland, the main island of the Orkney archipelago, the Lammas fair was a popular event that brought people together from the other islands.Many, many, years ago at one such gathering a local boat owner named Tom, struck a deal with a tall, dark morose-looking stranger. The stranger wanted him to ferry a cow to somewhere east of another island called Sanday. Maybe Tom should have insisted the stranger be more specific in his destination but as he offered twice the normal fee he was pleased to accept. With the agreement concluded and to the surprise of the boatman the stranger, without hesitation, easily lifted the cow off the ground and carried it on to the boat. Tom was astounded by the strength of the stranger but once all was ready set sail as was agreed.
Tom was an amiable, affable person who liked to chat. To begin with he chattered away to the stranger who simply glowered back in silence. Eventually he growled,
“A close tongue keeps a safe head.”
Tom was staggered at his rudeness but he was getting a good price so he ceased trying to be friendly and sociable and concentrated on sailing. The sullen stranger was not good company and he began to feel embarrassed and uneasy.
The stranger would only speak to direct the boatman to sail to the east of each island they passed. At last the boatman, puzzled by the route he was being instructed to take asked exactly where he was taking them. The stranger turned his dark glowering eyes upon him and growled,
“A close tongue keeps a safe head.”
Once again, although upset by his abruptness, Tom thought of his fee and decided to keep quiet and follow the instructions of the surly stranger.
After a while they came into a thick fog which persisted for some distance and then quickly lifted. As it lifted Tom saw before them a magical island that basked in a shimmering light. He could hear the sweet singing of the mermaids who had sensed the presence of a human male and the possibility of a husband.
As he eased his boat towards the shore the stranger insisted on blindfolding him. It dawned on him that the silent stranger was none other than one of the feared Finmen of local legend and he asked if that was so. The strange gave his usual surely reply,
“A close tongue keeps a safe head.”
Wanting to fulfill his contract with the stranger as quickly as possible Tom agreed to the blindfold but as it went on he noticed how the mermaids stopped their beautiful singing and began shrieking and wailing.
The blindfolded boatman could not see how easily the Finman lifted the cow from the boat and placed it on shore before returning to drop a bag of coins beside him. The Finman then turned the boat widdershins against the course of the sun and against all sea lore and with a mighty shove pushed it out to sea. No human mariner would have done such a thing and Tom was angry at the Finman for breaking the lore of the sea.
When he took the blindfold off he found the enchanted island was gone but found the bag of coins by his side. When he reached home he checked the bag finding the money was exactly what was agreed though all the coins were copper. The Finmen will not part with their silver.
Twelve months passed and Tom again visited the Lammas Fair at Kirkwall. To his surprise he was approached by the same stranger he met the previous year at the fair and invited him to drink a jar of ale with him.
“I am happy to see you again!”
said Tom cheerfully to the stranger taking a long draught of ale. The stranger’s gloomy face grimaced and he growled,
“Indeed, did you ever really see me? Be sure you will never see me again!”
As he was speaking, he took out a small box containing a mysterious white powder. Puffing his cheeks he blew some into the eyes of the stunned boatman. After promptly downing his ale the stranger left. The powder covered the eyes of Tom and from that day on he was blind and for the rest of his life bitterly lamented the day he had met the dark, sullen stranger.
In Scottish, Irish, Manx and Gaelic mythology the goddess of winter is known as the the Cailleach, Beira or theCailleach Bheur, which means old woman or hag. In Celtic mythology she had a similar role to Jörð in Norse mythology and Gaia, in Greek mythology.
Donald Alexander Mackenzie
The Scottish folklorist Donald Alexander Mackenzie (1873 – 1936) wrote frequently on the subjects of mythology, anthropology and religion and developed a theory that there was a matriarchal society spread across Europe in Neolithic times.In his book, Myths of Crete and Pre-Hellenic Europe (1917), he argues that these early societies were gynocentric and matriarchal venerating goddesses above gods but during the Bronze Age a patriarchal society evolved supplanting it. Mackenzie called the Cailleach Bheur by the name of Beira, Queen of Winter.
He saw her as a giantess with a single eye who had her mountain throne on Ben Nevis, Scotland’s highest mountain and the highest in the British Isles. According to him she had white hair, dark blue skin, and rust-colored teeth. She had a magic hammer that she used to create the mountains and valleys of Scotland. Loch Ness was created when she changed a careless maid named Nessa into a river which then formed the loch. Each year her rule would come to an end when the longest night of the year arrived when she would seek out the Well of Youth and drink its waters which made her grow younger by the day.
As the Cailleach
In Scottish folklore and mythology, as the Cailleach she was believed to have created many of the mountains and hills. She carried a wicker basket containing rocks and as she strode across the land at such a pace many of these rocks accidently fell out creating hills and mountains as she went. Sometimes she was said to have created the mountains on purpose and carried a hammer which she used to shape the hills and valleys. She opposed Spring and herded deer and when she strikes the ground with her staff the ground freezes.
The Cailleach and Brigid
Sometimes she is seen with the goddess Brigid in partnership or operating as two faces or aspects of one goddess. They ruled the winter and spring months between November 1st or Samhain to May 1st or Beltane. Brigid rules from Beltane through summer and autumn to Samhain.
In some traditions the Cailleach turns to stone on Beltane and reverts to her human form on Samhain to rule the winter and spring months. However, this is not straightforward, in some traditions the transfer of jurisdiction between the two goddesses and winter to spring can be celebrated any time between Là Fhèill Brigid or February 1st, Latha na Cailliche or March 25th and Beltane or May 1st. Festivals named after either of the two goddesses are held in between these dates.
Saint Brigid’s Day
According to tradition the Imobolc, or the 1st of February or Là Fhèill Brigid is the day the Cailleach gathers her firewood for winter. If she is planning a long winter she will make that day sunny and bright to help her find plenty of fuel to last her through the cold days of winter.Therefore with this legend in mind people are pleased if the weather on February 1st is wet and dismal as the winter will be short. A tradition on the Isle of Man where she is called Caillagh ny Groamagh, says that on St. Bride’s day she has been seen to take the form of a giant bird that flies around collecting sticks in its beak.
The Whirlpool of Corryvreckan
Another tradition from the west coast of Scotland tells how the Cailleach by washing her great plaid, which can be a kind of kilt, or sometimes a large shawl, in the waters of the Gulf of Corryvreckan causes the whirlpool in the gulf and brings in winter. This also causes a storm that can be heard twenty miles away and lasts for three days. When she is finished her plaid is clean and white and covers the land as snow.
There was an old custom in Ireland and Scotland where the farmer who was first to finish harvesting his crop of grain made a corn dolly that represent the Cailleach from the last sheaf that he cut. This would be thrown into the field of one of his neighbors who had yet to finish bringing in his harvest. If the farmer finished before his other neighbors this was passed to one of them. This was passed on until it at last came into the hands of the last unfortunate farmer to finish who it was implied had the misfortune to have to take care of the corn dolly for the following year. In doing so he was obliged to feed and house the Cailleach, the hag of winter, until summer returned. This gave all of the farmers the encouragement and motivation to get their harvest in quickly.
This is a retelling of a folktale called The Murder Hole, found in The Mirror of Literature, Amusement, and Instruction Magazine, 1829 and believed to be set in an area of Scotland about three hundred years earlier.
The Murder Hole
In a remote part of the country there exists a lonely road that runs for miles and miles through an empty and dreary landscape broken by the odd sharp hillock and tor and a few scattered and tortured trees. On one side of the road stands and old stone cross that seems to stand as a bleak warning to the unwary traveler that they are crossing over a boundary into the unknown. Beyond that lies a ruined, abandoned church. There are no flowers and In daylight the landscape appears to be covered in a mass of dull grey, green stringy grass but it is a deceptive and dangerous place. From the road the ground looks firm and solid but there are bogs and marshes whose watery surface take on the grayness of the skies and hide their presence from the unwary and these stretch as far as the eye could see in all directions. The only time their presence can be seen plainly is at times when the veils that shroud this world from the next become thin such as at sunset just before they lift. Then light from the dying sun strikes the watery surface revealing blood-stained pools and streams that appear from the landscape giving it a surreal and disturbing aspect. At such a time any traveler on that road would be vulnerable to their own thoughts as the veil lifts and the night creatures begin to roam through. The road was bad but it was better to keep upon it than risk the treacherous bogs and marshes that changed and shifted. These were dangerous for those who did not know the area but the few locals who remained could find their way through safely.
The only sign of human habitation were a few rough wooden huts clustered both sides of the road that made up a small almost deserted hamlet situated in the center of this God forsaken place. Anyone using that road from either direction must eventually pass this place though it was not quite fully abandoned. There had never been many people making their home in these parts at the best of times and slowly people drifted away to settle in a village beyond the moor telling in hushed tones of the malevolence that haunted that strange forsaken place.
Rumors filtered out that some evil walked upon the moor and travelers used it less and less and then only out of dire necessity and never at night. When people went missing, the people from the hamlet scoured the moor each time, but no body or grave was ever found. No place that may serve as a hideaway was ever discovered that might have been used by those seeking concealment for some reason.
Nevertheless, over the years, people kept disappearing without a trace and the few inhabitants became fewer and fewer. People told of the terrible black nights that fell upon the land and spoke of hearing the deathly silence broken by unearthly screams of anguish from some distant place on the heath.
A shepherd who had been out on the moor one evening came back with a terrifying account of how he had become lost in the featureless plane and came across three dark sinister figures. They appeared to be locked in a terrible struggle, each exuding supernatural effort against the other until one of them slowly sank screaming into the very earth.
This along with similar sinister events persuaded the people of the hamlet to pack up their meager belongings and head for the safety of the village on the other side of the moor. Eventually, the only inhabitants that remained were an old woman and her two sons who owned a humble but ramshackle cottage. They complained that they stayed because they were prisoners bound to this dreadful place by the chains of poverty
The few travelers who used the forsaken road now only did so in groups and would spend the day traveling together and rest up over night at the cottage of the old woman and her sons who were glad of the income they brought. The lodgings were poor and basic but the safety of four walls around them and a roof over their heads was greater draw than traversing that haunted road in the dark. Sometimes by the firelight the cottagers would tell a story or two of the horrors of the moor and watch in dark humor at the terror on the faces of their guests. After a sleepless night In the morning they would gladly pay their hosts and continue their journey glad to be gone
It so happened that one storm night in November, a young pedlar-boy rather than listen to the advice of locals and common sense travelled the road alone. The year before he had traveled this road as part of a group of people and believed himself acquainted and prepared for what a solitary journey may bring but he was wrong
As the night fell and the wind blew he heard the cries and groans of the dying all around him. Fearing to look to the left or to the right he forced himself onward. At last in the distance he saw the glimmer of a fire through a window and knew he was approaching the cottage and hurried towards it. Remembering his last stay as a member of a large party he expected a warm welcome. The old woman had regaled them with terror tales and had appeared to take a shine to him begging him to stay
Reaching the door in relief he rapped loudly upon it but despite hearing a great deal of noise and confusion no one answered. Thinking that the inhabitants might think it was supernatural visitor whom the old lady had spoken so much of on his last visit he looked through a side window. As he looked he saw everyone was busy. The old woman was rubbing the stone floor and sprinkling a layer of sand over it. Her two sons appeared to be trying to push something large and bulky into a chest pushing the lid down and locking it. The pedlar-boy tapped on the window seeking to attract their attention causing them all to jump in nervous surprise and glare malevolent at him. This shocked the boy who was expecting a friendly welcome after his last visit. Before he could do anything one of the men rushed out of cottage grabbing hold of him tightly and pulled him roughly inside.
“Wait, wait! I am not what you think I am! I am only the poor pedlar-boy who came this way last year and you gave shelter. Don’t you you remember me? I stayed with you last year and you asked me to stay. When I said I couldn’t. you invited me back at any time and here I am,” he said laughing adding, “I am not what you think I am.”
“I am but a poor pedlar-boy all alone in the world. If I died tomorrow know one would miss me – no one would mourn me. I am completely and utterly alone! ”
The cottagers glared at him suspiciously and the old woman asked “Are you alone?”
“No one would miss you?” asked the old woman in a whisper.
“No one in the world, ” he answered beginning to feel nervous and sorry for himself, “would shed a tear, or be remotely distressed if I died this night!”
“Then indeed you are welcome here!” said the old woman looking at the other two slyly.
It was not the cold that made the pedlar-boy shiver and draw near the peat fire. He was thinking that the shelter of any of the dilapidated buildings in the ghost hamlet may have been a better choice than this. Despite the warmth of the fire he still felt chills running through him and now looking upon the sinister aspect of these three cottagers his apprehension grew. Nevertheless being alone and beyond any assistance he determined to conquer his fears, or at least suppress them to prevent them being revealed to his hosts
He was shown to a room that had the look about it that some violent confrontation had taken place. The curtains hung in tatters, the table had been broken by some mighty blow and whatever scarce furniture graced the room, parts of it lay scattered on the floor. The pedlar-boy begged for a candle to burn until he had drifted off to sleep and was reluctantly given one. When he had been left alone he explored further and found the door had been broken and to his consternation the latch and lock snapped off.
He tried to compose himself for sleep but his nerves were on edge. It had been a long arduous journey and he eventually drifted into an uneasy slumber. In his sleep his imagination was working overtime and vivid scenes of terror and horror flashed through his mind. He was in a lucid world of fear where he saw himself being alone and wandering lost upon the haunted heath. Something followed on behind and people appeared before him warning him not to enter the cottage before dissolving into mist before his eyes leaving naught but a hollow cry echoing in his mind. He found himself sat before the peat fire in the cottage with the three cottagers all looking upon him greedily. Suddenly the old woman moved and grabbed his arms holding them behind his back and the two men rose and moved slowly towards him grinning malevolently. Then he heard the sound of a slow tortured cry and awoke with a start. Covered in a cold sweat he sat up in bed he listened but could hear nothing. As he gazed fearfully around him his eyes were caught by a movement under the door. He stared in horror as a stream of bright red blood oozed silently and slowly underneath the door towards him
Jumping out of bed he crept to the door and peered through a crack into the next room. Seeing the trail of blood came from a goat one of the men had just slaughtered relief swept over him. Just as he was about to return to bed one of them spoke to the other saying,
“Hah! This was a far easier victim than last night’s. It’s a pity all of the throats we have slit were not as quiet or as easy. It is a good job we have no neighbours for miles around. The old man last night would have woken them all had they heard his cries for mercy. How he howled when saw you were going to cut his throat!”
“Let’s not speak of it. I hate blood shed!” replied the other
Oh, you do, do you?” laughed the first.
“I do and it is true. I prefer the Murder Hole. It tells no tales, leaves no trace. There is nothing to get rid of after and no one will ever find them. No one will ever find it and if they do no one will suspect there are over forty dead bodies hidden within it. It looks nothing more than a deep puddle and small enough for the long grass to bend over it concealing it. Unless you know you could stand next to it and never guess it was there or what it was.”
“Unless of course you step in it,” replied the second.”
“Indeed, it’s a fact and it sucks them down, so quick, it is a wonder of nature! How do you think we shall we end the pedlar-boy?” asked the old woman who stood watching hem and pointed towards the door which the pedlar boy was huddled behind trembling. Her eldest son looked at her and with his knife in his hand and a look of sheer evil motioned his knife across throat.
Although terrified the pedlar-boy had lived all of his life alone in a never ending struggle against the odds of fate. He had never given up and always won through and despite his fear and the odds against him he was not prepared to surrender his life easily. One thing he had learnt was there was a time to fight and a time to fly and decided there and then flight to be the best answer. Creeping silently to the window he gently eased it up and slipped out silently. Once outside he paused to get his bearings but was shaken to the core when he heard one of the men cry, “Curses! He is gone! He must have heard and will bring ruin upon us!”
“Let loose the bloodhound!” cried the other
“Make sure he does not escape,” cried the old woman, “do not bring him back here. Use the Murder Hole for this!”
The pedlar-boy’s heart stopped at these words and he feared greatly for his life but he was determined and quickly roused himself and fled into the darkness of the haunted moor. It was not long before the baying of the bloodhound broke the silence of the night as it picked up his trail. Forcing himself to greater speed he stumbled on through the night but could tell by the baying of the hound and the voices of the men they were gaining on him.
Although he struggled to see in the darkness the hound was unimpeded simply following his scent trail and grew nearer and nearer followed by the men carrying lanterns. Again he redoubled his efforts and ran blindly through the night but caught his foot on pile of stones, tripping and cutting his hands and knees and staining the stones with his blood. Stunned he lay on the ground panting and bleeding but hearing the baying of the dog growing louder and the men’s voices following he forced himself up and onward. It seemed like his feet had grown wings and he flew over the moor. He heard the hound yapping and baying at the spot where he had fallen and if he had dared to have looked back he would have seen it lapping at his blood on the stones where he had lain. To the annoyance of the men it would not move from the spot but continued lapping up his blood regardless of how cruelly they beat it. At last satiated with blood it refused to take up the scent a second time.
The pedlar-boy did not know this and continued his wild flight across the moors. Luckily he did not fall into the bogs but found the road where he could run faster. Although his assassins continued to seek him they could not find find him. As dawn broke he reached the village on the edge of the moors and knocking on every door raised the alarm. After the villagers had managed to calm him enough for him to tell them his tale the light of realization dawned upon them. It was the cottagers who had been responsible for the disappearances of so many of their loved ones. Forming themselves into a gang they marched to to the cottage and seized the old woman and her two son and took them back to the village for trial. The cottagers confessed to over fifty murders and took the villagers to show them the Murder Hole where they had disposed of so many of them. They were duly tried and found guilty and three gibbets were quickly constructed and justice dispensed.
The villages dropped weighted hooks down the Murder Hole and brought up the bones of several victims. It was impossible to tell how many more were down there. There was also the question of what had happened to those who had not gone down the Murder Hole and some suspected these were disposed of in a in a less than savory way. Perhaps it is as well that we shall never know, but now at sunset when the veils grow thin and then part, three more wailing ghosts wander the haunted heath.
By w:Sidney Paget (Uploading for w:User:188.8.131.52) [Public domain], via Wikimedia Commons (cropped)
The Cù-Sìth was a spectral dog found in the mythology of Scotland and the Hebrides. The name comes from Scottish Gaelic. A similar beast exists in Irish mythology, the Cu Sidhe and also has similarities to the Welsh Cwn Annwn, or the Hounds of Annwn in English
In Scottish and Irish legend the Cu Sìth, which means ‘fairy dog,’ was said to have a dark-green, shaggy coat and to be about the size of a large calf. Green was a traditional color worn or attributed to denizens of the fairy realm. Read more
In Scottish mythology the each-uisge is a supernatural water horse that haunts the Highlands. The name each-uisge means water horse in Scottish Gaelic. In Ireland the equivalent is the each-uisace, or Ech-Ushkya and on the Isle of Man they have the cabyll-ushtey.
It has a reputation of being the most dangerous water monster in Britain. The each-uisge reputedly lives in the sea and also freshwater lochs. It is often erroneously taken for Kelpie, which are also supernatural water creatures, but live in rivers and streams. These are not regarded as being as dangerous as the each-uisge. Continue reading →