The Fear Dorcha is a mysterious, malignant, fairy being, found in Celtic myth and legend. Despite modern associations with the word, the term “fairy” was once used to refer to spirits such as the Fear Dorcha. Unlike modern fairies, however, these spirits – or ghosts – were not usually inclined towards acts of kindness, generosity, or mercy. In fact, Ireland’s Fear Dorcha is a classic example of the type of dark fairy found throughout the lands of the Celts:
Far dorocha, fear dorocha [Ir. Fear dorcha, dark man]. A malevolent fairy, the chief agent of mortal abduction. Usually portrayed as the butler-like servant of the fairy queen, he carries out her commands without emotion or waste of energy. With equal aplomb he may serve the queen her tea or retrieve on his black charger a desired mortal. Silently obedient to his queen, he is able to make all surrender their wills to his command. Although many have journeyed with the far doracha [sic] to the fairyland, few have returned with him. – James Mackillop (the Oxford Dictionary of Celtic Mythology)
Replace the word “fairy” with ghost and the term “fairyland” with Land of the Dead and you’ll start to get the picture! The Fear Dorcha was a terrifying shadow spirit of nightmares and darkness. He was feared because he served the Queen of the Dead herself.
The Far Dorcha, or dark-man, is not to be confused with the Far Darrig (the red man), Far Gorta (the man of hunger) or Far Liath (the grey man).
According to Mackillop, the red man is basically a “gruesome” practical joker who likes to scare the living hell out of his prey. The man of hunger, on the other hand, pretends to be a beggar. He rewards those who have given him charity, but with what we can only imagine. Finally, the grey man takes the form of a fog or mist. He does this to cause ships to smash onto rocky shores, or for people to stumble and fall to an untimely death. His motives for these heinous acts are entirely unclear.
Fear Doirche, or dark-man, is also the name sometimes given to ‘the Black Druid of the Shee.’ In James Stephens 1920 book, Irish Fairy Tales we find one such example:
“I beg your protection, royal captain.”
“I give that to all,” he answered. “Against whom do you desire protection?”
“I am in terror of the Fear Doirche.”
“The Dark Man of the Shi?”
“He is my enemy,” she said.
“He is mine now,” said Fionn. “Tell me your story.”
The Fear Dorcha, or Black Druid, is also known as ‘the Black Sorcerer’ in some versions of the tale. It’s this Black Druid who finally steals Fionn’s wife. Much to Fionn’s dismay and never-ending searching, she was never seen or heard from again. We can only assume that she was forced to be Fear Dorcha’s bride – and would still be to this day – in the Land of the Dead.
Interestingly, there actually was a man whose name was Fear Dorcha MacFhirbhisigh (1600?). Very little seems to be known about him. The MacFhirbhisigh family celebrated pagan roots, however, and employed themselves as bards, judges and historians. It’s likely that the MacFhirbhisigh family recognized and honored existing druidic traditions. While Fear Dorcha may be a generic term, MacFhirbhisigh’s name may also be more than a coincidence and is worth noting. As is well known, many legendary stories have roots in actual historical places, people, or events.
The Fear Dorcha from Celtic folklore was a predator of the weak and an enemy of the strong. He existed only to serve the whims of the Queen of the Dead, or himself. Ultimately, this would make him a powerful figure in that otherworldly realm, and in ours, as well.
Not much else is known about the Fear Dorcha. Some modern sources give him attributes never mentioned in the old tales. It would be fair to agree, however, that Samhain would have been Fear Dorcha’s greatest day of strength. It would have been a day of great power for all of them, though. For it was on this night – Samhain – that the veil between the lands of the living and the lands of the dead were at their very thinnest.
“The Raven is equally a bird of omen, Raven-knowledge, or wisdom being proverbial” – George Henderson. (Survival in Belief Amongst Celts. 1911)
Many Celtic Fairytales contain remnants of the old stories of Gods and Goddesses [part I]. In Donald Mackenzie’s 1917 Wonder Tales of Scottish Myth, for example, we’re told that the Banshee can appear as a black dog, a Raven, or a Hoodie Crow during the day. The older spelling of Banshee was Bean Sidhe. The word Sidhe is usually used in relation to the Tuatha De Danaan, Old Ireland’s pre Christian deities[i].
Thomas Croker claimed, in his 1825 book Fairy Legends of South Ireland, that the Leprechaun “properly written” was Preachan. Croker said that the name meant, “Raven.”
In the 1773 book Scottish Fairy and Folk Tales by Sir. George Douglas, we find a story reminiscent of much older shapeshifting myths when a man’s wife turns herself into a Raven to avoid some ravenous dogs. The same power of transformation is possessed by the Witches of Mull in George Henderson’s 1911 book, Survival in Belief Amongst Celts. The most famous Witch of Mull was Doideag, a powerful sorceress who some believed sank the Spanish Armada[ii].
There are many fairytales in which a person is turned into a Raven, or Crow, as part of a curse. In Joseph Jacob’s 1894 More Celtic Fairytales, for example, a man is turned into a Raven when his wife strikes him. Usually, however, the Raven’s curse is somehow related to “the son of a king” such as the two stories which are found in J.F. Campbell’s 1890 Popular Tales of West Highlands.
In the story of the Battle of the Birds, found in Joseph Jacob’s earlier 1892 book Celtic Fairy Tales, a king’s son happens upon a fierce battle. All of the other creatures have already fled the battlefield or are dead, except for a black Raven and a snake locked in mortal combat. The king’s son aids the Raven and kills the snake. The Raven then leads the king’s son over nine bens, glens and mountain moors in one day, six on the following day, and three on the final day. On the third morning the Raven has disappeared and a “handsome lad” is standing in his place. This boy claims that an evil druid had put a curse on him, transforming him into a Raven. As thanks, for saving his life and lifting the curse, the Raven-boy gives the king’s son a gift of “a bundle,” which contains in it a Castle and an Apple orchard.
In Popular Tales of West Highlands is the story of The Hoodie Crow. In it, the youngest of three sisters agrees to marry a Crow. Once married, she discovers that her husband is really a handsome man – of course. Due to her love, the curse becomes partially lifted and the third daughter is forced to decide if she wants her husband as a man or as a Crow during the day. The bride eventually decides that her husband will be a man during the day and a Crow at night.
“The Crow was a bird of darkness. He was always associated with the man skilled in Black Airt [sic]” – Walter Greger (Notes on Folklore of Northeast Scotland. 1881)
In folklore, the Raven and Crow of the Celts can be somewhat of a guardian angel, as well. Such is the case with the Crow found in Joseph Jacob’s Celtic Fairy Tales. In it, a talking bird appears to a man who’s having problems with a leaky sieve (we all know what that’s like). The Crow tells the man to use red clay from the bottom of the river to repair the sieve. The man does what the crow suggests and the sieve no longer leaks.
The Raven and Crow sometimes has human-like abilities, similar to the Raven found in First Nation myths of the Pacific Northwest. In one Celtic story, for example, a Raven is chewing tobacco[iii], in another, hundreds of Ravens are engaged in a semi-formal dance[iv].
There’s also an interesting story found in the 1887 book Ancient Legends, Mystic Charms, and Superstitions of Ireland by Lady Wilde. A man steals some Raven’s eggs and boils them. He then places the eggs back in the nest. The Raven returns to the nest, discovers the cooked eggs, and then quickly leaves. The Raven eventually returns with a magic stone, which she rubs all over the boiled eggs. Through this action the eggs are restored to their previous state. The man, as he’d planned all along, then steals the magic stone from the Raven intending to use it for his own personal gain (a Leprechaun-like story).
Besides the many fairytales and folk stories, Raven proverbs are also scattered throughout the old texts:
A Raven hovering over a cow meant that there was “a blight” upon the animal (Joseph Jacobs. More Celtic Fairytales. 1894).
A departing soul sometimes took on the form of a Raven (George Henderson. Survival in Belief Amongst Celts. 1911).
If a Raven was present when somebody died, it was said to be the Devil retrieving his or her soul. If the bird present was a White Dove, however, it meant that the person had obtained salvation (Thomas Croker. Fairy Legends of South Ireland. 1825).
A Crow on a house indicated that someone would die (Walter Greger. Notes on Folklore of Northeast Scotland. 1881).
“The howling of a dog at night, and the resting of a Crow or Magpie on the house-step are signs of death (Andrew Lang. Prophecies of Brahan Seer. 1899).”
A Raven tapping three times on a windowpane foretold the death of an occupant (John Seymour. True Irish Ghosts. 1914).
“If Ravens were cawing about the house it is a sure sign of death, for the Raven is Satan’s own bird (Lady Wilde. Ancient Legends, Mystic Charms, and Superstitions of Ireland. 1887).”
“The Crow and Black Hen are ominous of evil (ibid).”
“It is unlucky to meet a Magpie… when going on a journey (ibid).
The Raven prepared “his nest” on St. Bride’s Day and would have a chick by Easter. “If the Raven has not he has his death (Alexander Carmichael. Carmina Gadelica – Vol I. 1900).”
The Devil could appear as a Raven and would land upon a person’s head in order to possess their bodies (St. John Seymour. Irish Witchcraft and Demonology. 1913).
“What is blacker than a Raven?” “There is Death (J.F. Campbell. Popular Tales of West Highlands: Vol III. 1890).”
“The Raven sometimes brings aid to man (J.F. Campbell. Popular Tales of West Highlands: Vol I. 1890).”
“The Raven, the Crow, and the Serpent, have appeared as transformed beings of superior power (J. F. Campbell. Popular Tales of West Highlands. 1890).”
“Give a piece to a Raven and he will come again (A.W. Moore. Folklore of the Isle of Man. 1891).”
To protect young goats, or kids, Scottish Highlanders often gave libations and cakes to the Crow who they claimed often “molested” them (Charles Squire. Celtic Myth and Legend. 1905).
There is a Scottish chant, “There to thee Raven spare my kids!” that’s used to protect young goats (Alexander Carmichael. Carmina Gadelica – Vol I. 1900)
It is a curse to leave a dead Crow (or other creature) on a hearth (George Henderson. Survival in Belief Amongst Celts. 1911).
“The day will come when a Raven attired in plaid and a bonnet, will drink his fill of human blood on ‘Fionn-bheinn,’ three times a day, for three successive days… the Blood of the Gael from the Stone of Fionn (Andrew Lang. Prophecies of Brahan Seer. 1899).”
Over time, the Raven and Crow of the Celts became an evil bird. It should be no surprise then, that the Raven or Crow may also be a witch in disguise, or the devil himself. In the 1913 book Irish Witchcraft and Mythology by St. John Seymour, a witch on “the gallows” suddenly disappears. In her place is noted a coal-black Raven. In volume 2 of Popular Tales of West Highland, a “gentleman” turns himself into a Raven. The story implies that this man the Devil himself.
The Raven and Crow of the Celts often represented the darker aspects of life. It’s no wonder then, that these shadow-birds continue to fascinate our imaginations to this day. These clever birds have always seemed distinguished, compared to their less intelligent bird-cousins. Some crows even make and use tools. Both the Crow and Raven have always been seen as symbols of darkness, death, and the ignorance of the unknown. Now considered one of the most intelligent creatures on the planet, the Corvus has never given up feasting upon the dead. Good reasons that the birds continue to fascinate and intimidate us to this day.
[i] James MacKillop. Oxford Dictionary of Celtic Mythology. 2000
[iii] Alexander Carmicheal. Carmina Gadelica – Vol IV. 1900
[iv] Lady Wilde. Ancient Legends, Mystic Charms, and Superstitions of Ireland. 1887