Latest Folklore

It has sometimes happened that, long after an underground house has ceased to be occupied, new settlers of another race have built their houses directly above these concealed retreats, quite unaware of their existence. Thus, at Airlie in Forfarshire, a cottage was supposed to be haunted because oatcakes, baking on the hearthstone, occasionally disappeared from sight in a mysterious manner. It was thought proper to pull down the cottage altogether, and then it was accidentally found out that the hearthstone was the roof-stone of an underground house, into which the cake had fallen through a crevice. Nobody had thought of lifting the hearthstone before proceeding to the extremity of pulling down the house. That was in the eighteenth century.

Stories of the Mound- Dwellers’ in The Celtic Review

David MacRitchie

“....I pointed to the slope of Oiseval that rears up into the sky like a great snub-nosed whale, cut off cleanly by the cliffs all around. The turf there was poor and thin, studded with humps of stone cleits that looked in the distance like barnacles on the head of a leaping whale. So I told them all that Oiseval had indeed once been a giant whale, far, far bigger than any that the Norway men leave in the bay to take to Bunavoneader in Harris. How the giant whale came to St.Kilda meaning to eat up little Stack Leveish, but Herta saw the whale just in time and cast a spell from the waters of the hill of blessings and just as the whale rose up it was turned into stone, its great open jaws turned to cliffs. Grass grew on its back, and the sheep went up there to graze, but if you looked sideways with your eyes hal closed you could still see the barnacles on its back and the shape of its big head when it opened its mouth wide.
“I can se it, I can see” said Callum and the others were agreeing.
“And one day a year, you must be careful not to climb it, for it will turn back to a whale eat anyone who climbs it.” ...”

Passage taken from ‘The Lost Lights of St.Kilda’ by Elisabeth Gifford

The Boy Who Was Taken By The Fairies Of Knockfierna.

Elm Park is a townland situated in the County Limerick, about five miles to the west of the city. About fifty years ago there was an old man and his wife living in a farmyard in this place. One night, about eleven o’clock, the old man heard someone moving about in the yard. He opened the door and saw, standing about ten yards from the door, a little boy about twelve years of age. He called him in and asked him who he was. He could get no answer from the child, who appeared to be in a dazed condition. They kept him throughout the night, and in the morning the man sent for the priest. The latter came and prayed over the child.

When the prayers were finished, the child seemed to regain the use of his faculties and he told the priest his name, and said he was from Knockfierna. He further stated that at about 7 o’clock on the previous evening he was looking for the ass about two miles from his home. As he approached the “lios” a horseman came forth from it, snatched up the boy, placed him in front of him and galloped off. The boy remembered nothing until he found himself at the place mentioned above.

The priest communicated with the parents of the child, and on the following day he was taken home, much to the relief of his people, who had spent the previous night searching for him. The belief was that he was taken by one of the fairy huntsmen of Knockfierna.

W. J. Carey.

Munster News, 11th October 1930.

Sometime before 1490 (maybe even centuries before!) a young lad named McVicar was tending to his mother’s cow near Brenfield on the shore of Loch Fyne. A party of cattle-raiders passed by, and he spied on them, taking note of where they were heading. According to one story, the raiders were MacAllisters from Tarbert, while another version says they were MacNeills from the Isles. The old maps record them as Campbells. Whoever they were, they had been stealing cattle from the MacIvers of Glassary, who were kinsmen of the lad’s mother. He lost no time in running home and raising the alarm.

The MacIvers were known as the ‘Shaggy Black Horses of Glassary’, and they weren’t best pleased. Cattle raiding was rife between clans, and besides the insult to their pride, the loss of livestock inflicted hardship and starvation on families. Quickly gathering a band of vengeful warriors, they galloped off in pursuit, with the young lad as their guide. They were armed to the teeth, and they’d also had the forethought to bring along the ’wise woman’ of the clan, a witch whose powerful sorcery was only effective while she was mounted on horseback.

They followed the raiders’ tracks through Stronachullin and along the old drove-road over Sliabh Gaoil; then they headed south-west, skirting low rocky hills and isolated lochans until they caught sight of their quarry at a little place named Carse, where the Learg an Uinnsinn river empties into Loch Stornoway. Here they fell on the cattle raiders with unbridled fury. In the heat of the battle, the MacNeills (or MacAllisters, or Campbells!) recognised the witch and yanked her rudely from the saddle. Panick-stricken, the MacIvers yelled, ‘Cur a’Chailleach air a capull!’ (‘Get the old one back onto her mare!’)

But it seemed that the wise woman had other ideas. Perhaps she sensed imminent defeat, or maybe she’d had enough of being used as a battle-witch! Leaping back onto her horse, she galloped away from the mayhem and fled westwards, halting atop a rocky knoll with sweeping views southwards towards the Sound of Gigha. Here, with the sea yawning below her, she leapt and was gone…

Meanwhile, down on the shore, the MacIvers knew that fortune had deserted them but they were fighting grimly on. By this time, other people had got involved: an onlooker, a MacNab, was pursued by four attackers and only saved himself by leaping across a gorge. At least one head had been lost, because the victors later proudly washed it in a river pool known as Slochd na Cinn, ‘the Pool of the Head’.

The young McVicar lad escaped with his life, but it was said that he became an outcast, living in an old fort known as the ‘robber’s den’ above Ardrishaig. He was a menace to his neighbours so one night his thatch was set alight and he was killed while trying to escape. Meanwhile, in a place where the calls of oystercatchers and curlews float up from the ebbing tide, the MacIver clansmen were buried. Standing stones were said to mark their graves.

Miss Marion Campbell of Kilberry

‘The Kist’, the Magazine of the Natural History and Antiquarian Society of Mid-Argyll 1974

As to the searching beneath ancient monuments for treasure there was a story that years ago when search was made near the large stone just above Catchall for a crock of gold, the stone groaned fearfully and the pit was filled with blood.

Mentioned at the annual meeting of the Penzance Natural History and Antiquarian Society in 1881, and reported in the Cornish Telegraph (17th November).

bellacaledonia.org.uk/2018/11/03/creag-nan-uamh/

From Bella Caledonia, the thoughts of the brilliant Dougie Strang

There can be little doubt that this fort was the “cathair” of Abbordobor which the Mormaer Bede the Pict made over to St Drostan, on his arrival at Aberdour in the 6th century AD.

Book of Deer

From “Wisdom of the Ancients” by Neil Oliver

Rousay locals have mostly never been inside the tombs. They say when you grow up surrounded by them, the tombs are of no more interest that the ruined, abandoned cottages that also dot the fields. I think this is just what they say to strangers. I think it is more likely those folk were raised to respect the tombs, maybe to fear ghosts so kept their distance. As recently as 1911 an Orkney farmer reported how he had been digging into a burial mound on his farm when there appeared beside at his side an old man, grey-bearded, in tattered clothes. He had a warning for the farmer:

“Thou are working thy own ruin, believe me, fellow, for if thou does any more work, thou will regret it when it is too late. Take my word, fellow, stop working in my house, for if thou doesn’t, mark my work fellow, if thou takes another shuleful, mark my word, thy will have six of thy cattle dying in thy corn-yard at one time. And if thou goes on doing any more work, fellow – mark my word, fellow, thou will have six funerals from the house; does thy mark my word: good-day fellow.”

According to the tale, the deaths of six cattle duly follow and the funerals of six members of the household.

I don’t own a copy of Ecclesiological notes on some of the islands of Scotland (1885) by TS Muir. I would hazard a guess that not many people do. However, the book is used as a reference in Canmore ID 10939 (go to Links) for Trumpan Church in Skye.
Therefore I would like to acknowledge Malcolm H Jones for a quote from pages 270-1 posted on MyCanmore Text in Canmore ID 10939. Canmore does not mention the Heaven Stone in its account however Muir has an account of the stone and its tradition.
Muir describes it as “a rude undressed pillar called ‘The Trying Stone,’ to which, according to local tradition, accused persons were taken, and there, through a venturesome appeal to the object, made manifest their innocence or their guilt. It is a massy whin, 4 ft. 8 in. in height, with a downwardly-bent cavity of an inch and a half in diameter near to its top. As the story goes, the appellant was placed within a certain distance of the stone, and then, approaching it blindfold, established his innocence only by unerringly putting his finger into the cavity.”

‘Near to the entrance to the Glen were the grassy embankments of a Roman Camp, but a feature of the valley that interested me more than this relic of the dim past was a great boulder about a mile beyond. It stood a little aside from the highway, and a much used path leading to it was evidence that it had many visitors. What the attraction was, I could not have conjectured, had I not heard its story previously. It had a smooth, rounding top, and rose above the ground to a height of seven or eight feet. At its base lay three heavy stones, the largest about the size of a peck measure.
It was a common custom among travellers who happened into Glen Urtach to try ‘Saddling the Mare’ that is, to attempt putting the stones up on the boulder. They slid off with surprising ease, and few persons had the strength or cleverness to lodge all three. Still it was allowable to boast, even if you only succeeded with the two smaller ones. That the sport was a popular one was attested by the battered whiteness of the top of the boulder.’ The Land of Heather. Clifton Johnson (1903).

The above quote attests to the tradition of Saddlin the Mare when passing through the Sma’ Glen. There were three stones of increasing weight to place on the top slope of the stone without falling off. The route through the sma’ glen was a drovers road so the tradition may derive from ancient times.
There is a moderately sized stone at the base of the rock so it may be one of the original ‘saddles’. It is interesting that a stone is ‘saddled’ on top of the rock in Andy’s pictures so the tradition appears to be continuing.

At the Cross is The Hare Stane, moved here from its original site in a field off Charles Avenue. The boulder had a long tradition of witchcraft and evil spirits associated with it, but in 2000 it was moved to its present position and a sealed “Millennium Box” placed beneath it.

The above quote is taken from P.232 Ayshire: Discovering A County by Dane Love (2003).

Dun an Sticir, North Uist
In about 1600, Hugh Macdonald sought refuge on this fortified island after a plot to overthrow his cousin as chief of the MacDonalds of Sleat was exposed. He held out for a year, living in a stronghold that was built on a 2,000-year-old broch on a tidal loch. The only way to get at him was along two stone causeways that are exposed at low tide. The name Dun an Sticir – fort of the skulker – probably comes from this episode.

There is no happy ending. Macdonald was betrayed and captured. He was taken to Skye and thrown into the dungeon under Duntulm Castle where a grisly end awaited him. Given only salt beef to eat but no water – his captor kindly provided him with an empty jug – Macdonald died of thirst.

Steve Farrar

Dun an Sticir

An Iron Age broch situated approximately 9.5 kilometers north of Lochmaddy in a lake on North Uist in the Scottish Outer Hebrides. A building was erected on the site in the late medieval period. Hugh MacDonald of Sleat inhabited Dun Sticir in 1602. In 1586 he hatched a plan to murder his cousin, Donald Gorm, 8th Chief of the Macdonalds of Sleat. After his plan was discovered, he fled to Dun an Sticir

De Tha Tol

Conall Corc and the Pictish Dreamtime

The circular homesteads on Turin have similarities with others in Perthshire and one authority has likened these to Irish structures and linked to an incursion of Gaelic speakers into the region between 500 and 800 AD. There is, remarkably, an ancient Irish tale which may be linked to the site which would suggest this is true and push back the Irish link to the earlier part of this date range, if not before it. I have fancifully called this the Pictish Dreamtime, though this is an unforgivably romantic description of the period just beyond the Pictish historical horizon. I summarised the tale of the possibly 4th century Corc in an earlier post (which can be fully read here ). His story is contained in the Irish legend of ‘The Finding of Cashel’.

Conall Corc, from the Eoganáchta people, was the son of King Luigthech and Bolce Ben-bretnach (“the British woman”), which suggests there may have been even earlier contact between Munster and North Britain. Conall was later adopted by another ruler, his cousin Crimthann, but when he rejected the advances of Crimthann’s wife he was sent in exile to the Picts in Britain. In this foreign land, Conall almost perished in a blizzard, but he was saved by the bard of the local Pictish king. The bard also noticed a magical message written on Conall’s shield at the behest of his father. The message directed the king of Pictland to kill Corc. But the poet changed the words to request the king to give Corc every assistance he could and even give his daughter to the Irish immigrant, which is exactly what happened. Prince Corcc remained in Pictland until he had seven sons and an immense fortune. One of his sons founded the Eoganacht kin-group of Circinn, and was possibly the ancestor of the Pictish king Angus mac Fergus.

Several sources name Mongfinn’s son Cairbre, while the Book of the Hui Maine says the son was Main, but there were three other sons attributed to Corc and Mongfinn, all born in Alba. The full name of Feradach’s daughter was apparently Leamhain Mongfionn, and she had by Corc, Cairbre Cruithenechán of Circinn and Maine Leamhna. The latter was ancestor of the Mormaers of Lennox, around Loch Lomond.

What has this to do with Turin? Corc ended up apparently at the fortress of a Pictish leader named Feradach. The stronghold was named Turin brighe na Righe. The name may be coincidental, but it is still impressive. Corc married Mongfinn, daughter of the Pictish king, stayed ten years sojourn in Alba, and had three sons. In three manuscript versions of the descendents of Eber in the Psalter of Cashel, one of these says that Cairbre Cruithinechan (“Pict Sprung”) was ancestor of the Eoganacht of Magh Circinn.

Whether or not the tales hold water, they are nevertheless intriguing, and ultimately perhaps unprovable. I have provided Vernam Hull’s full translation of one version of the tale of Corc below for anyone interested. The first part of the tale is mission, but the story is interesting all the same.

The Exile of Conall Corc

...Dublin and saw the ships going over the sea. He went with them eastwards over the sea and perceived the mountains of Scotland. They let him go onto the land. He went to a mountain in the west of Scotland. Much snow descended on him so that it reached his girdle. For five days he was without drink and without food until he cast himself down in a dying condition in a glen.
Gruibne the scholar, the poet of Feradach, king of Scotland, came, twelve horsemen strong, into the glen to seek his pigs. He beheld a lap of his mantle above the snow.

“A dead man!” he said. He saw that his body was [still] warm. “Frost has done that to the man,” said the poet. “Kindle a fire around him in order that his limbs will be able to rise.”

That was done so that he steamed. Suddenly he arose.

“Steady, O warrior,” Gruibne said. “Do not fear anything.”

Then, on beholding his countenance, Gruibne spoke as follows:“Welcome, O fair Conall Corc who took each land in the west beyond the region of the sea. Here, the ocean confused you so that sleep stretches you out. A host with silent troops of valor uttered a heavy cry for nine hours so that you were unable to find a word. Good [is] the meeting to which I am destined, [namely], that you came upon me [and] that you did not abide upon the surface of another land. [It was] a plan of sin that sword-ends were brought for your betrayal over the flatness of your body. ..of Lugaid mac Ailella. With honor he was honored. . . O mighty Corc about whom firebrands raise a cry,for fair Cashel protects you so that it will be over Femen that you will rule with fine feasting. Well will you suppress bad weather. In Munster-of the-great-hosts you will receive hostages so that you will be the lion of Loch Lein. Your fame will fill Ireland’s vast plain and the race of Oengus above the surface of each land. The adze-heads will come over the sea’s ocean with hooks of crooked staves.” Actually the poet who had recited the poetic composition was one of the two captives whom Corc had protected from the Leinstermen. Then he put both his arms around him.“It were indeed fitting for us,” he said, “to welcome you. Who,” said he, “saw to your advantage by means of the Ogham writing which is on your shield?” It was not good fortune that it indicated.”

“What is on it?” said Corc.

“This is on it: If it be during the day that you might go to Feradach, your head is to be removed before it were evening. If it be in the night, your head is to be removed before it were morning. Not thus will it be.”

Afterwards, he bore him with him to his own house, and a hurdle [was] under him, and eight men [were] under the hurdle. On that day a month later, he went forthwith to speak with Feradach, and he left Corc outside. He related to him his whole story, namely, how he went to seek his pigs, and he said that he had intended to kill the man. When he saw the Ogham writing on the shield, he was loath to slay him, for this was on it: “A son of the king of Munster has come to you. If it be during the day that he might come, your daughter is to be given to him before evening. If it be in the night, she is to sleep with him before morning.”

“The news is bad,” said Feradach. “Anyone would indeed be sad that you have brought him alive.”

“Gruibne bound his equal weight in silver on Feradach and brought him in. That one offered him a great welcome. But the daughter was not given to him, for Feradach said that he would not grant his daughter to a hireling soldier . . . from abroad. This availed him hot, because the couple had intercourse with each other so that the woman became pregnant by him, and she was brought
down, and bore him a son. She did not admit that it was Corc’s. They intended to burn her [and] the men of Scotland came for the burning. It was formerly a custom that any maiden who committed fornication without bethrothal was burnt. Hence, these hills are [named] Mag Breoa, that is Mag Breg. Then the men of Scotland besought a respite for the girl to the end of a year until her son
had assumed the form, voice or habit of the sept.

At the end of a year they came to burn her. “I will not bring your son to you,” said she.

“You shall, however, bring him,” said he, “into the presence of Feradach.”

When, then, she was about to be burned, she brought him before both of them.

“O woman,” said Feradach, “does the boy belong to Corc?”

“He does,” said the woman.

“I will not take him from you,” said Corc, “for he is a bastard until his grandfather gives him.”

“I do indeed give him to you,” said Feradach. “The son is yours.”

“Now he will be accepted,” said Corc.

“Go forth, O woman,” said Feradach, “and you shall have no luck.”

“She shall, however, not go,” said Corc, “since she is not guilty.”

“She is, nevertheless, guilty,” said Feradach.

“But she is not guilty,” said Corc. “To each son [belongs] his mother. On her son falls her misdeed, that is, on her womb.”

“Let the son, therefore, be expelled,” said Feradach.

“He shall indeed not be expelled,” said Corc, “since that youth has not attained manhood. For the son will pay for her offence.”

“You have saved them both,” said Feradach.

“That will be fortunate,” said Corc.

“Well, O Corc,“said Feradach, “sleep with your wife. It is you whom we would have chosen for her, if we had had a choice.“’ I will pay her price to the men of Scotland.”

That was done. He remained in the east until she had born him three sons.

“Well, O Corc,” said Feradach, “take your sons and your wife with you to your country, for it is sad that they should be outside of their land. Take the load of three men of silver with you. Let thirty warriors accompany you.”

That was done. He came from the east, thirty warriors strong, until he reached Mag Femin. There, snow descended upon them so that it led them astray at Cnocc Graffand. His father was infirm.That brought them northwards into the north of Mag [Femin].

On that day, the swineherd of Aed, the king of Muscraige, was tending his pigs. That night, he said to Aed: “I saw a wonder today,” said he, “on these ridges in the north. I beheld a yew-bush on a stone, and I perceived a small oratory in front of it and a flagstone before it. Angels were in attendance going up and down from the flagstone.”

“Verily,” said the druid of Aed,” that will be the residence of the king of Munster forever, and he who shall first kindle a fire under that yew, from him shall descend the kingship of Munster.”

“Let us go to light it,” said Aed.

“Let us wait until morning,” said the druid.

[Thither] then came the aforesaid Corc in his wanderings.He kindled a fire for his wife and for his sons so that Aed found him on the following day by his fire with his sons about him. He recognized him then, and he gave him a great welcome, and he put his son in surety under his custody. When,
now, after the death of his father there was contention about the kingship of Munster, then Corc came. Thereupon, a residence was at once established by him in Cashel and before the end of a week, he was the undisputed king of the Munstermen.

The surety of the Muscraige is the first surety that a king of Munster ever took, and, afterwards, they were freed, and a queen of theirs [was]in Cashel. Moreover, the swineherd who was found in Cashel, freedom was given to him and to his children by the king of Cashel, that is, without tribute and without exaction of king or steward. It is he, too, who raises the cry of kingship for the king of Cashel, and is given a blessing by the king, and straightway receives the garment of the king. Hence it is, then, that Corc’s Cashel exists, and it is the progeny and the seed of Corc mac Lugthach that abides forever in Cashel from that time forth.

Angus Folklore

An enormous glacial errartic “around which a lie must not be told for fear of the rock splitting in two.”

My grandfather James Carroll who lives in Spa Boyle told me the following story about the Druids altar. There is a Druids altar in Tinnecara to the north side of the railway in Thomas Ballintinels land. The altar is made of three large stones two uprights and one over head. Each stone weighs about ten tons weight. The druids used to come home from Knockadoo and swim across Lough Gara to worship their god at this altar.

Recorded as part of the Schools Collection in the 1930s, and online now at Duchas.ie.

There is another stone circle on “Brewel Hill” known as “The Piper’s Stones.
The tradition about these stones is A lot of maidens were tempted to dance on an holy day, while a piper played for them. Like a flash of lightening they were all changed into stones.

Collected as part of the Schools Collection in the 1930s, and now online at Duchas.ie.

There is a standing stone in Cryhelp about three miles west of Dunlavin. It has a hole in the top of it about nine inches long and four inches wide. There is an old tradition about it, that it was not aways in that place, it was moved to mark the grave of Harold, chief prince who was killed in the battle of Glen Mama.
The corner of the field in which the Cryhelp stone is standing is said to have been a cemetery a long time ago, covered with trees. Near at hand is a nettle-covered hollow, which was at one time opened; there is an underground passage leading to a mound not far away. It is not said that this hole was used to cure anything.

Recorded as part of the Schools Collection in the 1930s, and now online at Duchas.ie.

This rock is probably over 300 tons in weight and is in a field beside Killenduff National School. It is split in two as if it were hewn by a saw. This is the tradition connected with it:-
Ages ago two fierce giants lived on the Ox Mountains. They argued about their respective strengths and what they could do. They agreed to put the argument to a test by throwning a stone. They selected two large stones of similar size, several tons in weight. The idea was to see who could throw the stone from the Ox Mountains to the sea, five miles distant.
The first took up the stone, flung it, and it fell into the sea. The second took his throw and it fell about half a mile from the sea in its present position. The second giant’s rage was so great seeing that he had failed in his attempt that he seized his sword, ran towards the rock and with one fierce cut, split it in two.

Collected from Peg Judge in Croagh, and recorded in the Schools Collection of the 1930s (view at Duchas.ie.

Also in the Collection:

The tradition says that any body who walks through the Rock three times shall surely meet their doom. I have never heard of any body to go through it three times.

The DromoreWest website suggests your doom might come a bit quickly, as the rock will slam shut on you.

The floor of the chamber is covered with a  deposit of mud. The tomb is locally considered to be a  holy well and offerings of coins, some quite recent, medals, broken glass, etc., lie on the lower roofstone. The interior of the chamber is littered with broken glass.

From p128 in ‘Survey of the Megalithic Tombs of Ireland, vol 1 – County Clare’ by Ruaidhri de Valera and Sean O Nuallain (1961).

In an article called ‘A Folklore Survey of County Clare‘ in Folklore v22, 1911, it says, “The mud of the dolmen or “well” of Tobergrania at Ballycroum cured sore or short-sighted eyes.”

Canmore ID 65264 (go to Links) states that Templand Mains standing stone is the “remains of a stone circle which gives its name to the farm “Temple-land” on which it stands (Scots Mag 1806). Two of the stones were still standing in 1806 (R M F Watson 1901) and one in 1913.”

Easier to add the links :-)

Curse Of Macha

visitarmagh.com/stories/live-our-celtic-myths-legends-in-the-ancient-site-of-navan-fort/the-curse-of-macha/

Story of Emain Macha

visitarmagh.com/stories/live-our-celtic-myths-legends-in-the-ancient-site-of-navan-fort/the-story-of-emain-macha/

CÚ Chulainn& The Cattle Raid Of Cooley

visitarmagh.com/stories/live-our-celtic-myths-legends-in-the-ancient-site-of-navan-fort/cuchullian-the-cattle-raid-of-cooley/

Tullygobban (Tulaigh an Ghobáin) is though to be named after the Gobán Saor, the master craftsman of Irish folklore. His wife and child are thought to be buried on this hill.

On the lower declivity of Warton Crag, in the parish of Warton (which abuts on Morecambe Bay and the Westmorland border), commanding a beautiful and extended prospect of the bay, a seat called “The Bride’s Chair” was resorted to on the day of marriage by the brides of the village; and in this seat they were enthroned with due solemnity by their friends; but the origin and the object of the custom, which has now fallen in disuse, are unknown.

Not far from Warton Crag are three rocking-stones placed in a line, about forty feet asunder, the largest stone lying in the middle.

A cave is also mentioned by Lucas, named “The Fairy Hole”, where dwarf spirits called Elves or Fairies, were wont to resort.

Lancashire Folk-lore: Illustrative of the Superstitious Beliefs and Practices, local customs and usages of the people of the county Palatine. By John Harland and TT Wilkinson, 1867. Online at the Internet Archive.

The name Loughanleagh is derived from the Irish language Lough an Leighis – the lake of the cures. Immediately west of this panel there was a small lake until fairly recent times. Sadly, it has since dried up and is surrounded with forest. Reputedly, this lake had healing waters and mud, a tradition that dates back to pre-christian times. It may have been a sacred Celtic pool and in later times was regarded as being a potent cure for scurvy and skin diseases.

...

Ancient folklore dictates that there was a Cailleach (a goddess) who dropped stones out of her apron that form the cairns on the mountain. Apparently, she was a ferocious being who could take on the appearance of a beautiful maiden. In one infamous encounter it was said that St. Patrick struck and killed the Cailleach.

...

Yet another story has it that the mountain was home to a resident hare who had a big red eye. The hare of Loughanleagh could leap into the lake and return to the otherworld. Hares are today common around the area.

From the Coillte notice board.