#banshee — Public Fediverse posts

RE: https://c.im/@QuirkyFilms/116612683365145865

The Police Department was from the Cinemax action series #Banshee (2013-2016).

The force operates in the fictional Banshee County, located in rural Pennsylvania with Sheriff's Lucas Hood (Antony Starr) and Brock Lotus (Matt Servitto).

RE: https://c.im/@QuirkyFilms/116612683365145865

The Police Department was from the Cinemax action series #Banshee (2013-2016).

The force operates in the fictional Banshee County, located in rural Pennsylvania with Sheriff's Lucas Hood (Antony Starr) and Brock Lotus (Matt Servitto).

RE: https://c.im/@QuirkyFilms/116612683365145865

The Police Department was from the Cinemax action series #Banshee (2013-2016).

The force operates in the fictional Banshee County, located in rural Pennsylvania with Sheriff's Lucas Hood (Antony Starr) and Brock Lotus (Matt Servitto).

RE: https://c.im/@QuirkyFilms/116612683365145865

The Police Department was from the Cinemax action series #Banshee (2013-2016).

The force operates in the fictional Banshee County, located in rural Pennsylvania with Sheriff's Lucas Hood (Antony Starr) and Brock Lotus (Matt Servitto).

RE: https://c.im/@QuirkyFilms/116612683365145865

The Police Department was from the Cinemax action series #Banshee (2013-2016).

The force operates in the fictional Banshee County, located in rural Pennsylvania with Sheriff's Lucas Hood (Antony Starr) and Brock Lotus (Matt Servitto).

Fairies, folk healers, and the problem of the “witch”

I’ve recently been reading Ann Jefferies and the Fairies: A Source Book for a Seventeenth-Century Fairy Witch, published a few years ago by folklore researcher Simon Young. The book collects documents about the Cornish fairy seer Ann Jefferies, who claimed to have received healing powers from little men and women clad in green whom she called “fairies.” 

One thing that struck me while reading the book is how strongly Ann herself would have rejected the label “witch”—something that Young readily admits. Like many folk healers and fairy seers in places as far removed as England and Appalachia, Ann considered her powers to be spiritually legitimate—even Christian.

The distinction between healer and witch was particularly important for people like Ann in the seventeenth century. The mid-1600s were possibly the most dangerous time for someone who claimed supernatural powers: not only was the witch hysteria still alive—which meant that consorting with fairies might lead someone to be branded a witch—the Puritans were in the ascendancy, and Ann, a royalist, was considered extra suspect because she prophesied a miraculous return of the King (whom the Puritans had recently imprisoned). When she was asked to tell her story in the 1690s, the situation had evidently changed: although she remained scared of the authorities, interest in prosecuting folk healers or fairy seers as “witches” had apparently waned. (Even someone as committed to Christianity as the Bishop of Gloucester now sympathized with Ann’s story.) This suggests that the automatic identification of “fairy healing” with witchcraft had also weakened considerably, and fairy familiars were no longer assumed to be diabolical. 

The book got me thinking a lot about folk healers and fairy seers in the geography I deal with, especially New England and Appalachia. Like Ann, these healers and seers would also have objected to the witch label. While folk healing thrived in both locations, and the tradition of special people gaining power from the fairies appeared intermittently, these healers and seers never identified as witches and often understood their work as combating witchcraft. These traditions surfaced in various forms in North America: In folktales from Pennsylvania Dutch Country, we find a hunter who learned perfect hunting ability from a “little gray man” in the Blue Mountains; a healer who practiced white magic that he learned from an “old gray man” in the Netherlands; and a herbalist who claimed to have observed a mysterious forest dwarf deep in the woods of Berks County.

In New England, we find that the fairies sometimes bestowed knowledge of the future on their favored people, just as they did on Ann. But this had nothing to do with witchcraft: I recently met a woman in North Kingstown, Rhode Island, whose Irish great-grandmother (called Mary Sullivan) claimed that “a banshee” had told her that a family member was about to die, suggesting that some New Englanders viewed the fairies as a source of hidden knowledge. In Southern Appalachia, folk healing sometimes intersected with older fairy traditions, even when people no longer openly believed in fairies as a coherent supernatural race, but such practices were clearly differentiated from witchcraft. These people most likely saw their skills as an attempt to counter the negative influence of witches.

The one folktale I’ve come across in Appalachia where an ambiguous attitude toward witchcraft exists is “The Witchie Folk.” Originating in Scotland, this tale was collected in Pennsylvania but apparently took root originally in West Virginia. In this story, we find a fairylike community of “witchie” people who are first looked at with suspicion but are later embraced as sympathetic beings. Deriving their power from the moon, the witchie folk apparently represent a memory of the old Scottish openness toward fairies that once existed in early-modern Scottish folklore, something I discuss in greater detail in my book. The story also suggests that at least some Appalachians understood that the distinction between witches and folk healers could become slippery. Perhaps some people really did believe that the only effective defense against witchcraft was accessing the same powers feared in witches themselves.

Rather than identifying as witches, most folk healers and seers like Ann—in Appalachia and England—identified as Christian and even performed their healings in the “name of the Father, Son, and Holy Ghost.” Ann’s fairies justified their bestowal of special powers by referring to the scriptures. Where fairy traditions existed explicitly in Appalachia—such as in the tradition of naming staurolite crystals in Virginia, Georgia, and North Carolina “fairy stones”—these traditions had to be “Christened,” in this case by inventing a legend that would sanctify the naming tradition and turn the fairies, ostensibly, into “Christians.” Many of these themes—Christian fairy belief, folk healing, banshees, fairy stones, and the uneasy boundary between healing and witchcraft—are explored in my forthcoming book, Fairies of Northern Appalachia. There I trace how older fairy traditions survived, adapted, and sometimes disguised themselves in the mountains and borderlands of eastern North America.

Fairies, folk healers, and the problem of the “witch”

I’ve recently been reading Ann Jefferies and the Fairies: A Source Book for a Seventeenth-Century Fairy Witch, published a few years ago by folklore researcher Simon Young. The book collects documents about the Cornish fairy seer Ann Jefferies, who claimed to have received healing powers from little men and women clad in green whom she called “fairies.” 

One thing that struck me while reading the book is how strongly Ann herself would have rejected the label “witch”—something that Young readily admits. Like many folk healers and fairy seers in places as far removed as England and Appalachia, Ann considered her powers to be spiritually legitimate—even Christian.

The distinction between healer and witch was particularly important for people like Ann in the seventeenth century. The mid-1600s were possibly the most dangerous time for someone who claimed supernatural powers: not only was the witch hysteria still alive—which meant that consorting with fairies might lead someone to be branded a witch—the Puritans were in the ascendancy, and Ann, a royalist, was considered extra suspect because she prophesied a miraculous return of the King (whom the Puritans had recently imprisoned). When she was asked to tell her story in the 1690s, the situation had evidently changed: although she remained scared of the authorities, interest in prosecuting folk healers or fairy seers as “witches” had apparently waned. (Even someone as committed to Christianity as the Bishop of Gloucester now sympathized with Ann’s story.) This suggests that the automatic identification of “fairy healing” with witchcraft had also weakened considerably, and fairy familiars were no longer assumed to be diabolical. 

The book got me thinking a lot about folk healers and fairy seers in the geography I deal with, especially New England and Appalachia. Like Ann, these healers and seers would also have objected to the witch label. While folk healing thrived in both locations, and the tradition of special people gaining power from the fairies appeared intermittently, these healers and seers never identified as witches and often understood their work as combating witchcraft. These traditions surfaced in various forms in North America: In folktales from Pennsylvania Dutch Country, we find a hunter who learned perfect hunting ability from a “little gray man” in the Blue Mountains; a healer who practiced white magic that he learned from an “old gray man” in the Netherlands; and a herbalist who claimed to have observed a mysterious forest dwarf deep in the woods of Berks County.

In New England, we find that the fairies sometimes bestowed knowledge of the future on their favored people, just as they did on Ann. But this had nothing to do with witchcraft: I recently met a woman in North Kingstown, Rhode Island, whose Irish great-grandmother (called Mary Sullivan) claimed that “a banshee” had told her that a family member was about to die, suggesting that some New Englanders viewed the fairies as a source of hidden knowledge. In Southern Appalachia, folk healing sometimes intersected with older fairy traditions, even when people no longer openly believed in fairies as a coherent supernatural race, but such practices were clearly differentiated from witchcraft. These people most likely saw their skills as an attempt to counter the negative influence of witches.

The one folktale I’ve come across in Appalachia where an ambiguous attitude toward witchcraft exists is “The Witchie Folk.” Originating in Scotland, this tale was collected in Pennsylvania but apparently took root originally in West Virginia. In this story, we find a fairylike community of “witchie” people who are first looked at with suspicion but are later embraced as sympathetic beings. Deriving their power from the moon, the witchie folk apparently represent a memory of the old Scottish openness toward fairies that once existed in early-modern Scottish folklore, something I discuss in greater detail in my book. The story also suggests that at least some Appalachians understood that the distinction between witches and folk healers could become slippery. Perhaps some people really did believe that the only effective defense against witchcraft was accessing the same powers feared in witches themselves.

Rather than identifying as witches, most folk healers and seers like Ann—in Appalachia and England—identified as Christian and even performed their healings in the “name of the Father, Son, and Holy Ghost.” Ann’s fairies justified their bestowal of special powers by referring to the scriptures. Where fairy traditions existed explicitly in Appalachia—such as in the tradition of naming staurolite crystals in Virginia, Georgia, and North Carolina “fairy stones”—these traditions had to be “Christened,” in this case by inventing a legend that would sanctify the naming tradition and turn the fairies, ostensibly, into “Christians.” Many of these themes—Christian fairy belief, folk healing, banshees, fairy stones, and the uneasy boundary between healing and witchcraft—are explored in my forthcoming book, Fairies of Northern Appalachia. There I trace how older fairy traditions survived, adapted, and sometimes disguised themselves in the mountains and borderlands of eastern North America.

Fairies, folk healers, and the problem of the “witch”

I’ve recently been reading Ann Jefferies and the Fairies: A Source Book for a Seventeenth-Century Fairy Witch, published a few years ago by folklore researcher Simon Young. The book collects documents about the Cornish fairy seer Ann Jefferies, who claimed to have received healing powers from little men and women clad in green whom she called “fairies.” 

One thing that struck me while reading the book is how strongly Ann herself would have rejected the label “witch”—something that Young readily admits. Like many folk healers and fairy seers in places as far removed as England and Appalachia, Ann considered her powers to be spiritually legitimate—even Christian.

The distinction between healer and witch was particularly important for people like Ann in the seventeenth century. The mid-1600s were possibly the most dangerous time for someone who claimed supernatural powers: not only was the witch hysteria still alive—which meant that consorting with fairies might lead someone to be branded a witch—the Puritans were in the ascendancy, and Ann, a royalist, was considered extra suspect because she prophesied a miraculous return of the King (whom the Puritans had recently imprisoned). When she was asked to tell her story in the 1690s, the situation had evidently changed: although she remained scared of the authorities, interest in prosecuting folk healers or fairy seers as “witches” had apparently waned. (Even someone as committed to Christianity as the Bishop of Gloucester now sympathized with Ann’s story.) This suggests that the automatic identification of “fairy healing” with witchcraft had also weakened considerably, and fairy familiars were no longer assumed to be diabolical. 

The book got me thinking a lot about folk healers and fairy seers in the geography I deal with, especially New England and Appalachia. Like Ann, these healers and seers would also have objected to the witch label. While folk healing thrived in both locations, and the tradition of special people gaining power from the fairies appeared intermittently, these healers and seers never identified as witches and often understood their work as combating witchcraft. These traditions surfaced in various forms in North America: In folktales from Pennsylvania Dutch Country, we find a hunter who learned perfect hunting ability from a “little gray man” in the Blue Mountains; a healer who practiced white magic that he learned from an “old gray man” in the Netherlands; and a herbalist who claimed to have observed a mysterious forest dwarf deep in the woods of Berks County.

In New England, we find that the fairies sometimes bestowed knowledge of the future on their favored people, just as they did on Ann. But this had nothing to do with witchcraft: I recently met a woman in North Kingstown, Rhode Island, whose Irish great-grandmother (called Mary Sullivan) claimed that “a banshee” had told her that a family member was about to die, suggesting that some New Englanders viewed the fairies as a source of hidden knowledge. In Southern Appalachia, folk healing sometimes intersected with older fairy traditions, even when people no longer openly believed in fairies as a coherent supernatural race, but such practices were clearly differentiated from witchcraft. These people most likely saw their skills as an attempt to counter the negative influence of witches.

The one folktale I’ve come across in Appalachia where an ambiguous attitude toward witchcraft exists is “The Witchie Folk.” Originating in Scotland, this tale was collected in Pennsylvania but apparently took root originally in West Virginia. In this story, we find a fairylike community of “witchie” people who are first looked at with suspicion but are later embraced as sympathetic beings. Deriving their power from the moon, the witchie folk apparently represent a memory of the old Scottish openness toward fairies that once existed in early-modern Scottish folklore, something I discuss in greater detail in my book. The story also suggests that at least some Appalachians understood that the distinction between witches and folk healers could become slippery. Perhaps some people really did believe that the only effective defense against witchcraft was accessing the same powers feared in witches themselves.

Rather than identifying as witches, most folk healers and seers like Ann—in Appalachia and England—identified as Christian and even performed their healings in the “name of the Father, Son, and Holy Ghost.” Ann’s fairies justified their bestowal of special powers by referring to the scriptures. Where fairy traditions existed explicitly in Appalachia—such as in the tradition of naming staurolite crystals in Virginia, Georgia, and North Carolina “fairy stones”—these traditions had to be “Christened,” in this case by inventing a legend that would sanctify the naming tradition and turn the fairies, ostensibly, into “Christians.” Many of these themes—Christian fairy belief, folk healing, banshees, fairy stones, and the uneasy boundary between healing and witchcraft—are explored in my forthcoming book, Fairies of Northern Appalachia. There I trace how older fairy traditions survived, adapted, and sometimes disguised themselves in the mountains and borderlands of eastern North America.

Fairies, folk healers, and the problem of the “witch”

I’ve recently been reading Ann Jefferies and the Fairies: A Source Book for a Seventeenth-Century Fairy Witch, published a few years ago by folklore researcher Simon Young. The book collects documents about the Cornish fairy seer Ann Jefferies, who claimed to have received healing powers from little men and women clad in green whom she called “fairies.” 

One thing that struck me while reading the book is how strongly Ann herself would have rejected the label “witch”—something that Young readily admits. Like many folk healers and fairy seers in places as far removed as England and Appalachia, Ann considered her powers to be spiritually legitimate—even Christian.

The distinction between healer and witch was particularly important for people like Ann in the seventeenth century. The mid-1600s were possibly the most dangerous time for someone who claimed supernatural powers: not only was the witch hysteria still alive—which meant that consorting with fairies might lead someone to be branded a witch—the Puritans were in the ascendancy, and Ann, a royalist, was considered extra suspect because she prophesied a miraculous return of the King (whom the Puritans had recently imprisoned). When she was asked to tell her story in the 1690s, the situation had evidently changed: although she remained scared of the authorities, interest in prosecuting folk healers or fairy seers as “witches” had apparently waned. (Even someone as committed to Christianity as the Bishop of Gloucester now sympathized with Ann’s story.) This suggests that the automatic identification of “fairy healing” with witchcraft had also weakened considerably, and fairy familiars were no longer assumed to be diabolical. 

The book got me thinking a lot about folk healers and fairy seers in the geography I deal with, especially New England and Appalachia. Like Ann, these healers and seers would also have objected to the witch label. While folk healing thrived in both locations, and the tradition of special people gaining power from the fairies appeared intermittently, these healers and seers never identified as witches and often understood their work as combating witchcraft. These traditions surfaced in various forms in North America: In folktales from Pennsylvania Dutch Country, we find a hunter who learned perfect hunting ability from a “little gray man” in the Blue Mountains; a healer who practiced white magic that he learned from an “old gray man” in the Netherlands; and a herbalist who claimed to have observed a mysterious forest dwarf deep in the woods of Berks County.

In New England, we find that the fairies sometimes bestowed knowledge of the future on their favored people, just as they did on Ann. But this had nothing to do with witchcraft: I recently met a woman in North Kingstown, Rhode Island, whose Irish great-grandmother (called Mary Sullivan) claimed that “a banshee” had told her that a family member was about to die, suggesting that some New Englanders viewed the fairies as a source of hidden knowledge. In Southern Appalachia, folk healing sometimes intersected with older fairy traditions, even when people no longer openly believed in fairies as a coherent supernatural race, but such practices were clearly differentiated from witchcraft. These people most likely saw their skills as an attempt to counter the negative influence of witches.

The one folktale I’ve come across in Appalachia where an ambiguous attitude toward witchcraft exists is “The Witchie Folk.” Originating in Scotland, this tale was collected in Pennsylvania but apparently took root originally in West Virginia. In this story, we find a fairylike community of “witchie” people who are first looked at with suspicion but are later embraced as sympathetic beings. Deriving their power from the moon, the witchie folk apparently represent a memory of the old Scottish openness toward fairies that once existed in early-modern Scottish folklore, something I discuss in greater detail in my book. The story also suggests that at least some Appalachians understood that the distinction between witches and folk healers could become slippery. Perhaps some people really did believe that the only effective defense against witchcraft was accessing the same powers feared in witches themselves.

Rather than identifying as witches, most folk healers and seers like Ann—in Appalachia and England—identified as Christian and even performed their healings in the “name of the Father, Son, and Holy Ghost.” Ann’s fairies justified their bestowal of special powers by referring to the scriptures. Where fairy traditions existed explicitly in Appalachia—such as in the tradition of naming staurolite crystals in Virginia, Georgia, and North Carolina “fairy stones”—these traditions had to be “Christened,” in this case by inventing a legend that would sanctify the naming tradition and turn the fairies, ostensibly, into “Christians.” Many of these themes—Christian fairy belief, folk healing, banshees, fairy stones, and the uneasy boundary between healing and witchcraft—are explored in my forthcoming book, Fairies of Northern Appalachia. There I trace how older fairy traditions survived, adapted, and sometimes disguised themselves in the mountains and borderlands of eastern North America.

Fairies, folk healers, and the problem of the “witch”

I’ve recently been reading Ann Jefferies and the Fairies: A Source Book for a Seventeenth-Century Fairy Witch, published a few years ago by folklore researcher Simon Young. The book collects documents about the Cornish fairy seer Ann Jefferies, who claimed to have received healing powers from little men and women clad in green whom she called “fairies.” 

One thing that struck me while reading the book is how strongly Ann herself would have rejected the label “witch”—something that Young readily admits. Like many folk healers and fairy seers in places as far removed as England and Appalachia, Ann considered her powers to be spiritually legitimate—even Christian.

The distinction between healer and witch was particularly important for people like Ann in the seventeenth century. The mid-1600s were possibly the most dangerous time for someone who claimed supernatural powers: not only was the witch hysteria still alive—which meant that consorting with fairies might lead someone to be branded a witch—the Puritans were in the ascendancy, and Ann, a royalist, was considered extra suspect because she prophesied a miraculous return of the King (whom the Puritans had recently imprisoned). When she was asked to tell her story in the 1690s, the situation had evidently changed: although she remained scared of the authorities, interest in prosecuting folk healers or fairy seers as “witches” had apparently waned. (Even someone as committed to Christianity as the Bishop of Gloucester now sympathized with Ann’s story.) This suggests that the automatic identification of “fairy healing” with witchcraft had also weakened considerably, and fairy familiars were no longer assumed to be diabolical. 

The book got me thinking a lot about folk healers and fairy seers in the geography I deal with, especially New England and Appalachia. Like Ann, these healers and seers would also have objected to the witch label. While folk healing thrived in both locations, and the tradition of special people gaining power from the fairies appeared intermittently, these healers and seers never identified as witches and often understood their work as combating witchcraft. These traditions surfaced in various forms in North America: In folktales from Pennsylvania Dutch Country, we find a hunter who learned perfect hunting ability from a “little gray man” in the Blue Mountains; a healer who practiced white magic that he learned from an “old gray man” in the Netherlands; and a herbalist who claimed to have observed a mysterious forest dwarf deep in the woods of Berks County.

In New England, we find that the fairies sometimes bestowed knowledge of the future on their favored people, just as they did on Ann. But this had nothing to do with witchcraft: I recently met a woman in North Kingstown, Rhode Island, whose Irish great-grandmother (called Mary Sullivan) claimed that “a banshee” had told her that a family member was about to die, suggesting that some New Englanders viewed the fairies as a source of hidden knowledge. In Southern Appalachia, folk healing sometimes intersected with older fairy traditions, even when people no longer openly believed in fairies as a coherent supernatural race. But such practices were clearly differentiated from witchcraft. These people most likely saw their skills as an attempt to counter the negative influence of witches.

The one folktale I’ve come across in Appalachia where an ambiguous attitude toward witchcraft exists is “The Witchie Folk.” Originating in Scotland, this tale was collected in Pennsylvania but apparently took root originally in West Virginia. In this story, we find a fairylike community of “witchie” people who are first looked at with suspicion but are later embraced as sympathetic beings. Deriving their power from the moon, the witchie folk apparently represent a memory of the old Scottish openness toward fairies that once existed in early-modern Scottish folklore, something I discuss in greater detail in my book. The story also suggests that at least some Appalachians understood that the distinction between witches and folk healers could become slippery. Perhaps some people really did believe that the only effective defense against witchcraft was accessing the same powers feared in witches themselves.

Rather than identifying as witches, most folk healers and seers like Ann—in Appalachia and England—identified as Christian and even performed their healings in the “name of the Father, Son, and Holy Ghost.” Ann’s fairies justified their bestowal of special powers by referring to the scriptures. Where fairy traditions existed explicitly in Appalachia—such as in the tradition of naming staurolite crystals in Virginia, Georgia, and North Carolina “fairy stones”—these traditions had to be “Christened,” in this case by inventing a legend that would sanctify the naming tradition and turn the fairies, ostensibly, into “Christians.” Many of these themes—Christian fairy belief, folk healing, banshees, fairy stones, and the uneasy boundary between healing and witchcraft—are explored in my forthcoming book, Fairies of Northern Appalachia. There I trace how older fairy traditions survived, adapted, and sometimes disguised themselves in the mountains and borderlands of eastern North America.

Movie TV Tech Geeks #TV #Action #BlackSails #Banshee 7 Forgotten Action Shows That Have Aged Like Fine Wine http://dlvr.it/TSLw0H

Movie TV Tech Geeks #TV #Action #BlackSails #Banshee 7 Forgotten Action Shows That Have Aged Like Fine Wine http://dlvr.it/TSLw0H

Movie TV Tech Geeks #TV #Action #BlackSails #Banshee 7 Forgotten Action Shows That Have Aged Like Fine Wine http://dlvr.it/TSLw0H

Movie TV Tech Geeks #TV #Action #BlackSails #Banshee 7 Forgotten Action Shows That Have Aged Like Fine Wine http://dlvr.it/TSLw0H

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Movie TV Tech Geeks #TVFeatures #Banshee #Crime #Reacher 'Reacher' Fans Need To Binge This 10/10 Relentless Action Crime Series on HBO Max http://dlvr.it/TRj7br

Terminal Exchanges: An AJ Docker and Banshee Thriller "Terminal Exchanges nails its objective and explodes on impact" Sale: $17.95 to $0.99 by Gary Gerlacher Rating: 4.7/5 (4,359 Reviews) #Booksky #Crime #Suspense #Banshee #Thriller #Books #Miami #ER #Mystery #Deals #Reading

Amazon.com

Terminal Exchanges: An AJ Docker and Banshee Thriller "Terminal Exchanges nails its objective and explodes on impact" Sale: $17.95 to $0.99 by Gary Gerlacher Rating: 4.7/5 (4,359 Reviews) #Booksky #Crime #Suspense #Banshee #Thriller #Books #Miami #ER #Mystery #Deals #Reading

Amazon.com

Terminal Exchanges: An AJ Docker and Banshee Thriller "Terminal Exchanges nails its objective and explodes on impact" Sale: $17.95 to $0.99 by Gary Gerlacher Rating: 4.7/5 (4,359 Reviews) #Booksky #Crime #Suspense #Banshee #Thriller #Books #Miami #ER #Mystery #Deals #Reading

Amazon.com

Terminal Exchanges: An AJ Docker and Banshee Thriller "Terminal Exchanges nails its objective and explodes on impact" Sale: $17.95 to $0.99 by Gary Gerlacher Rating: 4.7/5 (4,359 Reviews) #Booksky #Crime #Suspense #Banshee #Thriller #Books #Miami #ER #Mystery #Deals #Reading

Amazon.com

Even Better than the Other One I liked!
available to stream to listen to for 27 days

Banshee (a series of modern #Banshee stories)

2026-03-19 2245-2300

‘plus she can drive your getaway car faster than any'
by Wendy Erskine
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Wendy Erskine
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

https://www.bbc.co.uk/programmes/m002sr59

Even Better than the Other One I liked!
available to stream to listen to for 27 days

Banshee (a series of modern #Banshee stories)

2026-03-19 2245-2300

‘plus she can drive your getaway car faster than any'
by Wendy Erskine
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Wendy Erskine
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

https://www.bbc.co.uk/programmes/m002sr59

Even Better than the Other One I liked!
available to stream to listen to for 27 days

Banshee (a series of modern #Banshee stories)

2026-03-19 2245-2300

‘plus she can drive your getaway car faster than any'
by Wendy Erskine
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Wendy Erskine
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

https://www.bbc.co.uk/programmes/m002sr59

Even Better than the Other One I liked!
available to stream to listen to for 27 days

Banshee (a series of modern #Banshee stories)

2026-03-19 2245-2300

‘plus she can drive your getaway car faster than any'
by Wendy Erskine
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Wendy Erskine
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

https://www.bbc.co.uk/programmes/m002sr59

Even Better than the Other One I liked!
available to stream to listen to for 27 days

Banshee (a series of modern #Banshee stories)

2026-03-19 2245-2300

‘plus she can drive your getaway car faster than any'
by Wendy Erskine
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Wendy Erskine
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

https://www.bbc.co.uk/programmes/m002sr59

Amazing! Get it while it's hot (by which I mean "available to stream to listen to)!

Banshee (a series of modern #Banshee stories)

2026-03-17 2245-2300

The Swans by Naoise Dolan
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Naoise Dolan
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

Show less

27 days left to listen

14 minutes

https://www.bbc.co.uk/programmes/m002sn55

Amazing! Get it while it's hot (by which I mean "available to stream to listen to)!

Banshee (a series of modern #Banshee stories)

2026-03-17 2245-2300

The Swans by Naoise Dolan
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Naoise Dolan
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

Show less

27 days left to listen

14 minutes

https://www.bbc.co.uk/programmes/m002sn55

Amazing! Get it while it's hot (by which I mean "available to stream to listen to)!

Banshee (a series of modern #Banshee stories)

2026-03-17 2245-2300

The Swans by Naoise Dolan
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Naoise Dolan
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

Show less

27 days left to listen

14 minutes

https://www.bbc.co.uk/programmes/m002sn55

Amazing! Get it while it's hot (by which I mean "available to stream to listen to)!

Banshee (a series of modern #Banshee stories)

2026-03-17 2245-2300

The Swans by Naoise Dolan
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Naoise Dolan
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

Show less

27 days left to listen

14 minutes

https://www.bbc.co.uk/programmes/m002sn55

Amazing! Get it while it's hot (by which I mean "available to stream to listen to)!

Banshee (a series of modern #Banshee stories)

2026-03-17 2245-2300

The Swans by Naoise Dolan
Banshee

‘Banshee: Mythological Irish Women Retold’ is a spellbinding short story collection, edited by Ailbhe Malone, featuring original stories by Ireland’s most exciting female writers retelling ancient Irish myths from a modern perspective. Read by Roísín Gallagher (‘How To Get To Heaven From Belfast’ and ‘The Dry’).

In these five abridged pieces of new writing from the collection, the stories of women who have too long stood in the shadows of warriors and kings are reclaimed in a celebration of womanhood and an homage to the ancient stories that still shape us.

Featuring stories by Sheila O’Flanagan (‘The Honeymoon Affair’), Naoise Dolan (‘The Happy Couple’), Jane Casey (‘A Stranger in the family’), Wendy Erskine (‘The Benefactors’) and Megan Nolan (‘Ordinary Human Failings’).

Reader: Roísín Gallagher
Writer: Naoise Dolan
Abridger: Rowan Routh
Producer: Michael Shannon

A BBC Audio Northern Ireland Production for BBC Radio 4.

Show less

27 days left to listen

14 minutes

https://www.bbc.co.uk/programmes/m002sn55

Happy Saint Patrick's Day from the Family Cassidy!

#TradingCardADay #MU2 #XM1 #XM2 #MU3 #Banshee #Siryn #BlackTom #Juggernaut

Happy Saint Patrick's Day from the Family Cassidy!

#TradingCardADay #MU2 #XM1 #XM2 #MU3 #Banshee #Siryn #BlackTom #Juggernaut

Happy Saint Patrick's Day from the Family Cassidy!

#TradingCardADay #MU2 #XM1 #XM2 #MU3 #Banshee #Siryn #BlackTom #Juggernaut

Happy Saint Patrick's Day from the Family Cassidy!

#TradingCardADay #MU2 #XM1 #XM2 #MU3 #Banshee #Siryn #BlackTom #Juggernaut

Happy Saint Patrick's Day from the Family Cassidy!

#TradingCardADay #MU2 #XM1 #XM2 #MU3 #Banshee #Siryn #BlackTom #Juggernaut

Lee's 'More Glimpses' includes a great first-hand description of a banshee from 17th Century Limerick in #Ireland. The witness was one Lady Fanshaw. I shall write it out verbatim, because it's worth it, but I don't think the thread will be terribly long. [Cont: #PhantomsFriday #banshee #folklore

Lee's 'More Glimpses' includes a great first-hand description of a banshee from 17th Century Limerick in #Ireland. The witness was one Lady Fanshaw. I shall write it out verbatim, because it's worth it, but I don't think the thread will be terribly long. [Cont: #PhantomsFriday #banshee #folklore

Lee's 'More Glimpses' includes a great first-hand description of a banshee from 17th Century Limerick in #Ireland. The witness was one Lady Fanshaw. I shall write it out verbatim, because it's worth it, but I don't think the thread will be terribly long. [Cont: #PhantomsFriday #banshee #folklore

Lee's 'More Glimpses' includes a great first-hand description of a banshee from 17th Century Limerick in #Ireland. The witness was one Lady Fanshaw. I shall write it out verbatim, because it's worth it, but I don't think the thread will be terribly long. [Cont: #PhantomsFriday #banshee #folklore

Lee's 'More Glimpses' includes a great first-hand description of a banshee from 17th Century Limerick in #Ireland. The witness was one Lady Fanshaw. I shall write it out verbatim, because it's worth it, but I don't think the thread will be terribly long. [Cont: #PhantomsFriday #banshee #folklore

Timelapse Video - Irish Mythology - Bean Síde - Banshee  
Handmade Pyrography Art with Ogham

prometheus-pyrography.web.app

https://youtu.be/yjWYwDVgM0o?si=DehvPG2sTt4wnCNs

This piece is a handmade pyrography artwork inspired by early Irish mythology and folklore. The Irish text and accompanying Ogham (Tree Alphabet) have been carefully translated and laid out with attention to historical authenticity and meaning.

#Irish #Ireland #Timelapse #Timelapseart #mythology #banshee #pyrography #handmade #handmadeart

https://text-bubbles.blogspot.com/2026/02/a-dream-tale.html

#writings #dreams #tales #riders #deadtree #fullmoon #banshee #cliff #beach #ladies #magic #tliferee #sea #storm

https://text-bubbles.blogspot.com/2026/02/a-dream-tale.html

#writings #dreams #tales #riders #deadtree #fullmoon #banshee #cliff #beach #ladies #magic #tliferee #sea #storm

https://text-bubbles.blogspot.com/2026/02/a-dream-tale.html

#writings #dreams #tales #riders #deadtree #fullmoon #banshee #cliff #beach #ladies #magic #tliferee #sea #storm

The metadata in the database powering Apple Music is notoriously poor.

Occasionally, it works in my favour. For example, when the apps that surface new music by artists I already have in my library feed me a new release from a different band with the same name as one in my library.

Another artist named Banshee is the latest example. I like their new album.

Apple Music: https://music.apple.com/gb/album/the-secrets-to-altering-reality/1862301194

Spotify: https://open.spotify.com/album/3PFaFQFU6zGhplEMD0iJTK

#Music #Banshee