Balladeer’s Blog continues its examination of the many facets of Fool Killer lore. FOR PART ONE, INCLUDING THE HISTORICAL CONTEXT IN THE 1850s, CLICK HERE
THE FOOL KILLER (1918) – The 1918 one-shot publication called The Fool Killer collected written works by Dr Klarenc Wade Mak, poet, author and socialist political candidate for mayoral office in Kansas City, MO around 1918. Mak had also written Ekkoes (sic) from the Hart (sic) and Mental Dinamite (sic).
Mak’s Fool Killer was yet another of the many incarnations of this fictional, quasi-supernatural vigilante featured in folk tales and political satires from the 19th Century through today. The Fool Killer possibly originated among the “Hill Portugee” (Hill Portuguese) of the American south.
Those oral traditions of this deadly character may date back to the 1830s as Melungeons melded the Portuguese folk hero Longstaff with Tennessee traditions about a supernatural figure who killed any non-Melungeon “fools” who tried stealing their legendary gold.
During the 1850s Fool Killer tales were fused with political satire and commentary as Charles Napoleon Bonaparte Evans launched his series of Fool Killer Letters. Those fictional epistles, penned by Evans himself, were presented as tongue-in-cheek confessions from the Fool Killer about the political and social menaces he murdered to make the world a better place.
Evans added another element to Fool Killer lore at the start of the U.S. Civil War, as the vigilante grew disgusted with both the North and the South and hibernated in a cave for years. By 1870 Evans revived the character and his “letters” by saying the Fool Killer had emerged from hibernation dressed in the latest men’s fashions and ready to start killing fools once more. Continue reading
PETER PAN IN KENSINGTON GARDENS – Here at Balladeer’s Blog I like to cover neglected items, even when it comes to popular subjects like Peter Pan. Before the figure became established in the public consciousness as the leader of the Lost Boys in Neverland, J.M. Barrie presented Peter in a very different form. 
This was followed by the 1904 stage play about Peter Pan, which established the more well-known lore regarding the character. In 1906, the six chapters from The Little White Bird were published in a separate book as Peter Pan in Kensington Gardens. That was followed by the 1911 novelized version of the 1904 play, with the novel adding some finishing touches to Peter Pan lore. 
PART ONE – This opening segment examined the Six Ages of the World section, a mythological look at the history of the world from Creation to the coming of Jesus Christ. The Book of the Dun Cow contains a mix of pagan and Christian materials, and in Part One I also reviewed its presentation of myths regarding Great Britain, legends of Saint Columba and its version of the story of Tuan mac Cairill, the only non-Ark survivor of the Great Flood and who chronicled the ancient races of Ireland like the Tuatha de Danaan, Fir Bolg and Milesians. Click 
PART TWO – The four sections covered in Part Two: Two Sorrows of the Kingdom of Heaven, featuring Elijah and Enoch in Heaven and their observations regarding the Antichrist, the end of the world and the Final Judgment; The Intoxication of the Ulstermen, about the Samhain partying of the Ulstermen and the peril it led to; The Raid on Dartaid’s Cattle, about a raid to rustle the cattle of the she-warrior Dartaid; and The Raid on Fliodhaise’s Cattle, featuring Queen Maeve, King Ailill, Fergus mac Roich and Queen Fliodhaise, her lusty ways and her cattle. Click 
THE STORY IMPLYING THAT MONGAN WAS FIONN MAC CUMHAILL REBORN AND HOW HE AND HIS NEPHEW KILLED FOTHAD AIRGTHECH (Scel asa mberar combad hé Find mac Cumaill Mongáin ocus aní día fil aided Fothaid Airgdig) – Ireland’s Prince Mongan, whom 
Eventually Forgoll insists his knowledge has been insulted by Mongan’s contrary claim and threatens to curse and ridicule Mongan unless Mongan gives him his wife by way of reparations. An elderly, decrepit stranger arrives on the scene. 
THE CONCEPTION OF CUCHULAINN (Compert Con Culainn) – One of the versions of the birth of the demigod Cuchulainn. This version begins as Ulster’s King Conchobar mac Nessa (at left) goes on a hunt for magical birds with several nobles of Ulster and his daughter Deichtine, his charioteer. (In the later and more popular versions Deichtine is King Conchobar’s sister, not his daughter, and most of the Cuchulainn myths refer to him as Conchobar’s nephew, not grandson.) 
THE ADVENTURE OF CONNLA THE BEAUTIFUL, SON OF CONN OF THE HUNDRED BATTLES (Echtra Condla Chaim meic Cuind Chetchathaig) – Amid the monuments and landmarks on the Hill of Uisnech in central Ireland, Connla and his father Conn, a High King of Ireland, are relaxing with several of their troops around them. 
King Conn and others nearby ask Connla who he is speaking to, because only he is able to see her. As the smitten Connla continues “chatting her up” his father and others hear the woman speaking but still cannot see her. She makes it clear that she is inviting Connla to come with her to Mag Mell forever, prompting the panicked Conn to call for his Druid Corann. 
THE FEAST OF BRICRIU (Fled Bricrenn) – The Book of the Dun Cow version of this tale is dated to around the 700s A.D. and is considered the forerunner of the story of Sir Gawain and the Green Knight in British legends. 
THE CATTLE RAID OF COOLEY (Tain Bo Cuailgne) – Because this is easily the most well-known tale from Irish Mythology I will be brief and I will also include another section of the Book of the Dun Cow in this same blog post. 
III. As Queen Maeve and her army approached Ulster, most of the Ulstermen were incapacitated by labor pains, a curse from the goddess Macha that they would be thus afflicted for nine generations whenever Ulster faced peril. The only man of Ulster not affected by the curse was the demigod Cuchulainn, 
THE EXPULSION OF THE DEISSI (Tucait innarba na nDessi i mMumain ocus aided Chormaic) – Once believed to be a genuine historical narrative, The Expulsion of the Deissi has long been recognized as yet another case of mere quasi-historical myth-making. 
THE VISION OF ADOMNAN (Fis Adomnain) – This was a tale of the vision that Saint Adomnan supposedly had during his lifetime (c 679-704 A.D.). Several centuries before Dante’s Divine Comedy (Inferno, Purgatorio, and Paradiso), The Vision of Adomnan depicted the future saint being conducted through Heaven, Purgatory, and Hell so that he could share this “vision” with others. 
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