‘Gods and Robbers’ – an introduction:
I shall begin this ‘Atlantic Religion miniseries’ by just recapping on some of the mythologising phenomena that have influenced formerly pagan stories and woven them into the christianised narrative framework in Europe.
A number of different polemic and propaganda techniques appear to have been employed in the medieval Christian church’s efforts to incorporate and subsume the many and deeply-rooted European pagan narrative traditions which, even by the 12thC, were apparently deemed sufficient threat to undermine the establishment of the Christian religion and its vast power structures in Europe. The violence and outright warfare of Charlemagne’s 8thC conquest and forced conversion of pagan Saxon tribes, and of the Albigensian and Northern crusades of the 12th and 13th centuries was on the more extreme end of this spectrum, however. The church and its propaganda operatives generally relied more on polemical traditions, largely developed by the early ‘church fathers’ and used by northern missionaries such as Germanus of Auxerre, Ninian, Palladius, Augustine of Britain, and Patrick during the 5thC sub-Roman/early medieval period.
The main methods used for ‘handling’ pagan traditions can be summarised as follows:
1. Demonisation and ‘Monsterisation’: Perhaps the earliest and most basic technique, based on the theories set out by the earliest Christian authors and ‘church fathers’ that all pagan gods were in fact Satan’s evil demons who had been deceiving humanity for centuries. This would have been most prone to causing conflict among the target populations of missionaries as it equated their gods with ‘evil’. A more gradual process of ‘monsterising’ was also employed, which generally de-emphasised the ‘demonic’, and promoted the pagan characters as ‘monstrous’ (and technically then within the extremes of the natural order).
2. Euhemerisation or ‘humanisation’: Slightly more sympathetic and less likely to meet with violent opposition, this techniques was based upon the tendency of pagan nations and cities to deify their ancestors and pseudo-ancestors. It therefore became a ‘softer’ early Christian polemical doctrine to teach pagans that their gods were in fact originally human ancestors who they had formerly simply worshipped in ‘error’. By this, they ‘humanised’ rather than ‘dehumanised’ pagans and their traditions, and were able to maintain the more deep-seated affections of ancestor-veneration in a Christian context. The gods therefore simply became part of the historical tradition: For this reason, the official genealogies of fervently-Christian 10th and 11thC Anglo-Saxon kings (written down for them by Christian scribes) were therefore able to firmly claim their proto-ancestor as Wodan without any bother! Likewise, the medieval Welsh Hareliean Genealogies did the same with the pagan gods of the ancient Britons. European peoples would give up their gods before they rescinded their ties to their ancestors, so deep was this spiritual link to the past.
3. Demotion and Diminution: The significance of pagan characters from narrative traditions could be demoted while still maintaining their presence in local Christianised traditions. Gods could become more humanised in their legendary forms and abilities, they could be given human parents. Goddesses became ‘fairies’ and ‘mermaids’, or just old ladies living deep in the woods.
4. Sanctification: The pagan characters of myth were often worthy and moral, generous and helpful and it was often more fruitful to portray them under the guise of a Christian ‘saint’, thus maintaining the important moral aspects of pagan tradition which were impossible to attack with demonization or demotion. It also allowed the pagan cultic sites to be employed under the ‘Theodosian’ system of usage-conversion.
5. Marginalisation: This was the siting of pagan mythical characters and traditions outside of the centre of the communities they formerly occupied. It might involve a relocation in both time and/or space, and was often coupled to the processes of humanisation, diminution and demonization.
These techniques inevitably became a part of popular tradition-making, devolved from ecclesiastical influence. The latter process (marginalisation) appears in part to be responsible for the creation of a number of popular ‘Outlaw’ legends throughout the British and Irish islands whose origins seem to be lost deep in the mists of the medieval period, and whose persistence perhaps owes itself to their deeper and more ancient mythical provenance:
The popular notoriety and stories of the legendary Scottish cannibal-bandit ‘Sawney Bean’ still generates horror, revulsion and tourist dollars in his native homeland. The story goes that ‘Sawney’ (which is a Scots colloquialism of the name ‘Alexander’) ran away from his honest parents, joining forces with an equally evil-minded woman to live a life of crime and hideous cannibalism. They supposedly lived in a cave at Bennane on the Ayr/Galloway coast, on the Firth of Clyde, and had many children who they inculcated into their nefarious ways, sending the clan out to raid, steal and abduct and murder locals, whom they took back to their cave and cannibalised. They were evil in every way: an epitome of horror – robbery, murder, incest and rape were, as it were, their ‘bread and butter’. However, the legend goes that they were captured and taken to Edinburgh where they were tried at the behest of the King of Scotland before being mutilated and burned to death as punishment for their crimes.
Although the story is dressed up in an air of official historicity, an examination of evidence pertaining to it uncovers many levels of polemical intrigue with elements spanning from the medieval era down to the 18th century, and smacks strongly of the legendary, being difficult to locate to any one period in time. Sawney Bean and his tribe have been described as active in either the 15th, 16th or 17th centuries during the reign of the Stuart kings – it varies somewhat, depending on the telling. His name is sometimes given as ‘Donald Bane’ or ‘Donald Bean’ (‘Fair Donald’) – coincidentally the name of a Gallovidian monarch of the 11th century, linked to MacBeth and Mael Columb. Modern understanding of the tradition has been largely informed by popular interest during the 18thC in the broadsheet press and its often sensationalised reportage of macarbre and bloody crimes and judicial executions. Publications such as London’s popular Newgate Calendar and its derivatives became responsible for an explosion of this subgenre, causing publishers to look past the here and now and take in an interest in historical (and romanticisied) tales of gruesome murderers with which to further scandalise and amuse their readership. Consequently, there was a popular explosion of interest in the Scots legend of the Sawney Bean and his exploits, complete with popular ballads and performances based on the tradition. On account of this, the legend tended to become fixed to a time and to a geographical location in the public consciousness, even though its true provenance was somewhere indeterminate, ‘over the horizon of history’ – perhaps in the otherworld. The 1780 edition of Part 1 of the Calendar covered the years until 1740 and regaled its readers with details of famous murderers on a case-by-case basis. The inclusion of the legendary Sawney alongside more avowedly historic and contemporary characters must perhaps be viewed in the light of the prejudices projected against the Highland Scots and Irish following the Wars of Religion and Jacobite Rebellions. It derived from a number of earlier chapbooks, but as I cannot find prints of these to transcribe, I’ve included the Calendar version here (for a more detailed account of the printed origins see here):
“… SAWNEY BEAN
An incredible Monster who, with his Wife, lived by Murder and
Cannibalism in a Cave. Executed at Leith with his whole Family in
the Reign of James I
THE following account, though as well attested as any historical
fact can be, is almost incredible; for the monstrous and
unparalleled barbarities that it relates; there being nothing that
we ever heard of, with the same degree of certainty, that may be
compared with it, or that shews how far a brutal temper, untamed by
education, may carry a man in such glaring and horrible colours.
Sawney Bean was born in the county of East Lothian, about eight or
nine miles eastward of the city of Edinburgh, some time in the reign
of Queen Elizabeth, whilst King James I governed only in Scotland.
His parents worked at hedging and ditching for their livelihood, and
brought up their son to the same occupation. He got his daily bread
in his youth by these means, but being very much prone to idleness,
and not caring for being confined to any honest employment, he left
his father and mother, and ran away into the desert part of the
country, taking with him a woman as viciously inclined as himself.
These two took up their habitation in a cave, by the seaside on the
shore of the county of Galloway, where they lived upwards of twenty-
five years without going into any city, town, or village.
In this time they had a great number of children and grandchildren,
whom they brought up after their own manner, without any notions of
humanity or civil society. They never kept any company, but among
themselves, and supported themselves wholly by robbing; being,
moreover, so very cruel, that they never robbed anyone whom they did
not murder. By this bloody method, and their living so retiredly
from the world, they continued such a long time undiscovered, there
being nobody able to guess how the people were lost that went by the
place where they lived. As soon as they had robbed and murdered any
man, woman or child, they used to carry off the carcass to the den,
where, cutting it into quarters, they would pickle the mangled
limbs, and afterwards eat it; this being their only sustenance. And,
notwithstanding, they were at last so numerous, they commonly had
superfluity of this their abominable food; so that in the night time
they frequently threw legs and arms of the unhappy wretches they had
murdered into the sea, at a great distance from their bloody
habitation. The limbs were often cast up by the tide in several
parts of the country, to the astonishment and terror of all the
beholders, and others who heard of it. Persons who had gone about
their lawful occasions fell so often into their hands that it caused
a general outcry in the country round about, no man knowing what was
become of his friend or relation, if they were once seen by these
merciless cannibals. All the people in the adjacent parts were at
last alarmed at such a common loss of their neighbours and
acquaintance; for there was no travelling in safety near the den of
these wretches. This occasioned the sending frequent spies into
these parts, many of whom never returned again, and those who did,
after the strictest search and inquiry, could not find how these
melancholy matters happened. Several honest travellers were taken up
on suspicion, and wrongfully hanged upon bare circumstances; several
innocent innkeepers were executed for no other reason than that
persons who had been thus lost were known to have lain at their
houses, which occasioned a suspicion of their being murdered by them
and their bodies privately buried in obscure places to prevent a
discovery. Thus an illplaced justice was executed with the greatest
severity imaginable, in order to prevent these frequent atrocious
deeds; so that not a few innkeepers, who lived on the Western Road
of Scotland, left off their business, for fear of being made
examples, and followed other employments. This on the other hand
occasioned many great inconveniences to travellers, who were now in
great distress for accommodation for themselves and their horses
when they were disposed to refresh themselves and their horses, or
put up for lodging at night. In a word, the whole country was almost
depopulated. Still the King’s subjects were missing as much as
before; so that it was the admiration of the whole kingdom how such
villainies could be carried on and the perpetrators not discovered.
A great many had been executed, and not one of them all made any
confession at the gallows, but stood to it at the last that they
were perfectly innocent of the crimes for which they suffered. When
the magistrates found all was in vain, they left off these rigorous
proceedings, and trusted wholly to Providence for the bringing to
light the authors of these unparalleled barbarities, when it should
seem proper to the Divine wisdom.
Sawney’s family was at last grown very large, and every branch of
it, as soon as able, assisted in perpetrating their wicked deeds,
which they still followed with impunity.
Sometimes they would attack four, five or six foot
men together, but never more than two if they were on horseback.
They were, moreover, so careful that not one whom they set upon
should escape, that an ambuscade was placed on every side to secure
them, let them fly which way they would, provided it should ever so
happen that one or more got away from the first assailants. How was
it possible they should be detected, when not one that saw them ever
saw anybody else afterwards? The place where they inhabited was
quite solitary and lonesome; and when the tide came up, the water
went for near two hundred yards into their subterraneous habitation,
which reached almost a mile underground; so that when people, who
had been sent armed to search all the places about had passed by the
mouth of their cave, they had never taken any notice of it, not
supposing that anything human would reside in such a place of
perpetual horror and darkness. The number of the people these
savages destroyed was never exactly known, but it was generally
computed that in the twenty-five years they continued their
butcheries they had washed their hands in the blood of a thousand,
at least, men, women and children. The manner how they were at last
discovered was as follows. A man and his wife behind him on the
same horse coming one evening home from a fair, and falling into the
ambuscade of these merciless wretches, they fell upon them in a most
furious manner. The man, to save himself as well as he could, fought
very bravely against them with sword and pistol, riding some of them
down, by main force of his horse. In the conflict the poor woman
fell from behind him, and was instantly murdered before her
husband’s face; for the female cannibals cut her throat and fell to
sucking her blood with as great a gust as if it had been wine. This
done, they ripped up her belly and pulled out all her entrails. Such
a dreadful spectacle made the man make the more obstinate
resistance, as expecting the same fate if he fell into their hands.
It pleased Providence, while he was engaged, that twenty or thirty
from the same fair came together in a body; upon which Sawney Bean
and his bloodthirsty clan withdrew, and made the best of their way
through a thick wood to their den. This man, who was the first
that had ever fallen in their way and came off alive, told the whole
company what had happened, and showed them the horrid spectacle of
his wife, whom the murderers had dragged to some distance, but had
not time to carry her entirely off. They were all struck with
stupefaction and amazement at what he related, took him with them to
Glasgow, and told the affair to the provost of that city, who
immediately sent to the King concerning it. In about three or four
days after, his Majesty himself in person, with a body of about four
hundred men, set out for the place where this dismal tragedy was
acted, in order to search all the rocks and thickets, that, if possible, they
might apprehend this hellish crew, which had been so long pernicious
to all the western parts of the kingdom. The man who had been
attacked was the guide, and care was taken to have a large number of
bloodhounds with them, that no human means might be wanting towards
their putting an entire end to these cruelties. No sign of any
habitation was to be found for a long time, and even when they came
to the wretches’ cave they took no notice of it, but were going to
pursue their search along the seashore, the tide being then out. But
some of the bloodhounds luckily entered this Cimmerian den, and
instantly set up a most hideous barking, howling and yelping; so
that the King, with his attendants, came back, and looked into it.
They could not yet tell how to conceive that anything human could be
concealed in a place where they saw nothing but darkness. Never the
less, as the bloodhounds increased their noise, went farther in, and
refused to come back again, they began to imagine there was some
reason more than ordinary. Torches were now immediately sent for,
and a great many men ventured in through the most intricate turnings
and windings, till at last they arrived at that private recess from
all the world, which was the habitation of these monsters. Now the
whole body, or as many of them as could, went in, and were all so
shocked at what they beheld that they were almost ready to sink into
the earth. Legs, arms, thighs, hands and feet of men, women and
children were hung up in rows, like dried beef. A great many limbs
lay in pickle, and a great mass of money, both gold and silver, with
watches, rings, swords, pistols, and a large quantity of clothes,
both linen and woollen, and an infinite number of other things,
which they had taken from those whom they had murdered, were thrown
together in heaps, or hung up against the sides of the den.
Sawney’s family at this time, besides him, consisted of his wife,
eight sons, six daughters, eighteen grandsons, and fourteen
granddaughters, who were all begotten in incest. These were all
seized and pinioned by his Majesty’s order in the first place; then
they took what human flesh they found and buried it in the sands;
afterwards loading themselves with the spoils which they found, they
returned to Edinburgh with their prisoners, all the country, as they
passed along, flocking to see this cursed tribe. When they were come
to their journey’s end, the wretches were all committed to the
Tolbooth, from whence they were the next day conducted under a
strong guard to Leith, where they were all executed without any
process, it being thought needless to try creatures who were even
professed enemies to mankind. The men had their privy-members cut
off and thrown into the fire; their hands and legs were severed from
their bodies; by which amputations they bled to death in some hours.
The wife, daughters and grandchildren, having been made spectators
of this just punishment inflicted on the men, were afterwards burnt
to death in three several fires. They all in general died without
the least signs of repentance; but continued, to the very last gasp
of life cursing and venting the most dreadful imprecations upon all
around, and upon all those who were instrumental in bringing them to
such well merited punishments …”
As it happens, there are no formal records extant of such a trial, which would surely have left its impression given that the monarch, James VI/I, seemingly took great interest in the judicial processes and personally attended a number of public trials. It would appear that the dating given in the Calendar was one of convenience, perhaps designed to suit the political atmosphere and prejudices of the late 18thC. Galloway itself was – during the early 18thC – a hub of the somewhat politicised Irish Sea running trade, and French privateer frigates were given safe haven in the Western Isles during the 7 Years War during the 1750’s and 60’s, so there was good reason why such a negative character might have been depicted hiding out in caves on the Galloway coast.
The cave of Sawney and his clan is most commonly located to Bennane Head, Ayrshire, formerly being in the lands of the distinctly Gaelic Kennedy clan who had ruled over the Carrick district since at least the time of Robert the Bruce. It is certainly capable of housing a group of bandits, but does not fit the description in the Newgate Calendar tale, which forms the basis for modern recollections of the tale in Scotland. It is not in a place which would have been sufficiently remote in ancient times. The cave has sufficient early 16thC provenance and importance to appear on a 1450 writ asserting the rights of Johne Kennedy to the lands at:
“…Bennane and Dalwegene with the Manor Place and Cave of the same togidder with the office of Seargandrye of the said Earledome Carrick and that upon the said Henrye Kennedy his resignation which lands and office he had held hereditarily from James II, dated at Aire febr 13 1450 …” (See: History of the counties of Ayr and Wigton, Volume 2 p.95, by James Paterson; Pub. James Stillie, Edinburgh 1864)
They cave is on a small bay, and could have served use as a warehouse, boathouse or even a defensive shelter, hence its inclusion in the above writ. James Paterson described the remains of a masonry bulwark wall at the head of the cave that was ancient in the 1860’s as well as remains of buildings. The Kennedy clan were eventually caught up in the religious chaos and in-fighting following the Protestant reformation, and the murderous intrigues and regional instabilities between Kennedy and his neighbours only hastened the willingness of the Stuart monarchy to finally begin to break independent Clan economic, military and religious power in the region – power which they had originally fostered. It is perhaps no surprise that Sawney’s scandalous legend would have been located within these lands for this reason, but the history of banditry, piracy and ‘out groups’ in the West Lowlands has an even older provenance beyond the history of the Pictish and Dalriada kingdoms.
So… what of Sawney Bean in all of this? Evidently, to have inhabited the Bennane (Benand) cave he would have had to have done so with the blessing of the local Kennedy lairds, to whom the cave was evidently important. This makes the legend of a real outlaw unlikely, unless he was one of the Kennedy’s himself. Some regional clans certainly practiced piracy and smuggling down to the 18thC (some might argue they were no more pirates and smugglers than the King’s navy and trade fleets). Cannibalism? It seems like too lurid a detail to be true and almost certainly originates in Scottish polemical propaganda of the intrigue-riddled Shakespearean/Renaissance Age, rather than English efforts at Scots-bashing in the 18th century. ‘Makar’ poet, William Dunbar (Dumbar), might surely have made reference to the legend of Sawney Bean had it been current and associated with the Kennedys as a whole, when flyting his insults at the bard Walter Kennedy, younger brother of the 2nd Lord, John Kennedy of Dunure, in ca. 1503. This famous performance – known as The Flyting of Dumbar and Kennedie – was apparently performed in the court of James IV in Edinburgh at the start of the 16thC and makes no reference to cannibalistic crooks, but yet for this is perhaps one of the most delightful pieces of insult-poetry committed to writing during the Renaissance! It was preserved in the Bannatyne Manuscript. Dunbar’s approbations of Kennedy (a clergyman, as befits his ‘second son’ status) are colourful to say the least, twice referring to the priest as ‘cuntbitten’ among a barrage of similar lurid insults. None the less, Dunbar’s derision at no point makes any reference to his clan’s supposedly cannibalistic tenants, suggesting that if they were historic and associated with Bennane, then they likely came later in the 16thC after Kennedy’s death in 1507. However, this seems highly unlikely to be the case, given the lack of corroborative evidence for what would have been a well-recorded and sensationalised case in its day. Dunbar’s taunts at Kennedy were largely based on his appearance and ‘uncouth’ Gaelic mannerisms, including not a few imputations of paganism. Given the general lack of evidence to back up their existence, the clan of ‘Sawney Bean’ must therefore be considered legendary or mythological. This in turn leaves us with the possibility that more mysterious seeds may have populated the tale…
Was pagan mythology behind the ‘Sawney Bean’ myth?
The association of seaside caves with the mythology of the old Atlantic Religion seems to be a definite subtext in the folklore of the region. Nearly all such caves of any significance in the British and Irish Isles (not to mention Brittany and beyond) have enjoyed a connection to either saints or devils: Such a dichotomy of attribution is in itself highly suggestive of Christian polemic attempting to convert pagan legends into a form congruent with the ‘new order’. Galloway has, further south, a cave near Whithorn that was said to have been used by St Ninian and is still celebrated in association with the saint who is said to have bought christianity to this region at a very early time from Rome.
Sea caves or caves near rivers are more often than not associated with pagan myths. The creation of caves is often related to underground rivers or springs, to which many (especially in limestone areas) owe their existence. They also represented a baser more ancient form of living – a place of resort in times of peril, and the habitation of those outside of the bounds of law and society. This made them the focus of many christianising legends designed to demote pagan ideas.
Sawney or Samhain?
The name ‘Sawney’ is usually believed to be a version of ‘Sandy’ and therefore a colloquialisation of the name ‘Alexander’. However, the name derives ultimately from the west coast of lowland Scotland, which was a predominantly Gaelic-speaking region until the 17th/18thC. This means that it is worth taking a gaelic linguistic approach to the name ‘Sawney Bean’, which contains obvious Gaelic elements (‘Bean’=’Bane’=white/fair). The first part of the name ‘Sawney’ is closest to the Gaelic festival name ‘Samhain’ (pron. ‘Saw-en’). Samhain was the festival of the dead when the souls of the departed (the Sluagh Sidhe) were near at hand, waiting to be carried off to the otherworld. The cave associated with Sawney Bean is located at a place containing aspects of his name – the ‘Bennane‘ – also a gaelic name. ‘Ben’ is, of course, the gaelic word translating as ‘female’ (mna is ‘woman’) and is also applied to the names of mountains. You might recall from my previous posts that there is an association with mysterious aquatic female spirits with headlands and foreshores, not to mention caves all across the Atlantic world from Spain to the Slavic lands. The frightening popular figure of the ‘Halloween Witch’ is perhaps the greatest demonic archetype associated with Hallowe’en/Samhain – this originally referred to a single magical female character, not ‘witches’ in general (which were probably an innovation of the 16th/17thC witch panics). In the Isle of Man, she was called ‘Jinny the Witch’ (‘Yinny’ = Aine) and she was probably also the sorceress of Manx legend known as ‘Tehi-Tegi’ who stole the souls of men and took them into the sea, before transforming into a mystical bird – the wren. Samhain was the period when fertility had been ‘stolen’ away from the world, and the Sawney Bean was also famous for abducting souls and death. Both him and the ‘Samhain Witch’ therefore take on an equally monstrous aspect whose terrifying legends draw them closer together in the legendary consciousness… so much so that Sawney’s wife takes such a role in his legend. Of further linguistic interest, Sawney was sometimes referred to as
Written legends or traditions about ‘Sawney Bean’ are somewhat hard to come by. Most traditions available to study in literature (late 18th and 19thC) seem to have arisen from the Newgate Calendar versions of the tale, which influenced the growth of the tale in popular culture down to modern times. 19thC English author, the wealthy and well-connected politician/lawyer/novelist Robert Plumer-Ward included Sawney Bean in a romantic short story called ‘St Lawrence’ which was printed in many of the literary magazines in the early-mid part of the century. The tale is set in the fictional ‘Castle Campbell’ in Kintyre, in which the laird is forced to tell his visitors of the tale of Sawney Bean after his guests enquire why his servants are nervous of a coming storm. The laird intimates that it was a tradition of the clan is that Sawney’s soul periodically returned to cause severe storms, and that he was a supernatural personage. It is unclear if Ward was simply using literary license or quoting a tradition he had discovered through research – he was a well-connected individual who almost certainly was entertained in Scottish castles with similar stories. Here is a passage which sums up Ward’s use of Sawney in his tale:
“…’Scotland would not be Scotland,’ returned Mr Campbell, ‘if some such appendage had not been added to the tale. In truth, the whole neighbourhood believed that the storm which had closed the sea entrance had been the express work of Providence, for it never happened before. Sawney believed it too and the farmer who took him, being a Campbell who had emigrated to the north of Ireland from this place, he swore as he was led to execution that he would visit it every twenty years, and bring destruction upon all of the name’… “
The implication is that ‘Sawney’ was a spirit who haunted certain members of the widespread clan of Campbell – one of the oldest Gaelic clans, who famously claim ancestry with the tragic Fenian hero Diarmuid O’Duibne, whose legend claims he hid out in a cave with his lover (and wife of Fionn), Grainne, before dying fighting a fierce wild boar. In the Isle of Man one of the names for a mythological fairy-pig was ‘Arkan Sonney’ (Uirceann Sonney) – another hint at the older aspect of ‘Sawney’.
Summary: Sawney Bean was the name of a legendary Gaelic Scottish cannibal-outlaw supposed to have lived with his wife and family hidden in a cave on the Galloway coast. His existence has no historical veracity but his demonization myths were applied politically, both by the Scots (against the Gaelic Scots) and later by the English, to whom he provided a Scottish ‘bogeyman’ figure for the troubled Jacobite era. The name ‘Sawney’ means ‘Alexander’, and was a popular form of the name during the 18thC. However, in the gaelic tongues, ‘Sawn’ could quite reasonably be the word ‘Samhain’ – a name for the festival of the dead, associated with a latterly monstrous magical female character in the Irish sea region. This character is known variously as ‘The Witch’, ‘Cailleach’, ‘Tehi-Tegi’, ‘Jinny’, ‘Ouna/Ona/Una’, ‘Aine’ and ‘Shoney’. It is quite reasonable, therefore, to wonder if ‘Sawney Bean’ has something to do with a demonised, demoted, euhemerised and marginalised aspect of the legend of the Celtic Great Goddess…