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Photo illustration by Lucy Quintanilla. Family Photo: Unknown, Wikimedia Commons // Public Domain. Headlines: Clarion-Ledger, April 26, 1913; The Madison Journal, May 3, 1913; The Times-Democrat, August 7, 1913. Background: iStock
Photo illustration by Lucy Quintanilla. Family Photo: Unknown, Wikimedia Commons // Public Domain. Headlines: Clarion-Ledger, April 26, 1913; The Madison Journal, May 3, 1913; The Times-Democrat, August 7, 1913. Background: iStock

The Bizarre Kidnapping Mystery That Stunned the 1910s South

Photo illustration by Lucy Quintanilla. Family Photo: Unknown, Wikimedia Commons // Public Domain. Headlines: Clarion-Ledger, April 26, 1913; The Madison Journal, May 3, 1913; The Times-Democrat, August 7, 1913. Background: iStock
Photo illustration by Lucy Quintanilla. Family Photo: Unknown, Wikimedia Commons // Public Domain. Headlines: Clarion-Ledger, April 26, 1913; The Madison Journal, May 3, 1913; The Times-Democrat, August 7, 1913. Background: iStock

The last time anyone could say with certainty that they saw the real Bobby Dunbar was August 23, 1912. Later described in newspapers as stout “but not fat,” rosy-cheeked, and sporting a straw hat, the 4-year-old son of Percy and Lessie Dunbar had accompanied his parents and their friends to a weekend camping retreat at Swayze Lake near Opelousas, Louisiana. Percy, who ran a successful real estate and insurance company, quickly left to attend to business; Lessie stayed behind to care for Bobby and his 2-year-old brother, Alonzo.

The morning they arrived, Bobby left his mother to go watch his father’s friend, Paul Mizzi, shoot fish in the murky water, a muddy splash of swamp surrounded by trees. As lunchtime neared, Lessie began calling everyone to help set up for the meal. According to a contemporary newspaper report, as Mizzi and Bobby walked to the dining area, the young man told the little boy to get out of the way; Bobby laughed and said something sassy, then "disappeared like magic."

When Bobby failed to reappear, his mother grew frantic. It's easy to imagine her worst fears about the alligator-infested waters nearby. By the time Percy returned to the lake around noon, he found friends searching for his son, and more than 100 locals quickly joined the search party.

For over a week, they combed the swamp and surrounding area, looking for bones, a body, or Bobby’s straw hat. Gators dragged from the water had their bellies sliced open to check for body parts. Some of the men set off dynamite in the water to see if his corpse would rise to the surface.

The good news was that nothing was found. The terrible news was that nothing was found. For eight excruciating months, Percy and Lessie were in a state of shock, unsure whether to grieve for Bobby or hold on to a thread of hope.

Then, in April 1913, Percy got a telegram from Columbia, Mississippi. The telegram said that a transient had been spotted with a boy matching Bobby’s description. Within days, Percy and Lessie were convinced it was their Bobby. They would take him in, raise him, and love him, even as the man accused of kidnapping Bobby protested his innocence—even as he insisted the boy’s real name wasn't Bobby Dunbar, but Bruce Anderson, his traveling companion.

The Dunbars hadn't found their child, he said. They had kidnapped someone else's.

BOBBY LOST AND FOUND

The confusion surrounding the Dunbar mystery seems hard to understand today. With DNA testing, questions over Bobby's identity could now be resolved in a laboratory. But in the Louisiana of 1912, a lack of forensic science, among other issues, helped perpetuate a tragedy that wound up affecting multiple generations of families.

Owing to the wealth and influence of the Dunbars, Bobby’s disappearance earned plenty of attention. At first, Percy sent hundreds of postcards with Bobby’s photo and description to town officials in Florida, Texas, and other states. He offered a $5000 reward for information leading to Bobby’s recovery, with the local citizens and the Planters National Bank of Opelousas joining together to offer another $1000. Newspapers around the country made it a national headline. Percy traveled to orphanages around the state, hoping to see that his fair-haired, blue-eyed boy had been safe and sheltered the entire time.

As is often the case with missing parties, the search turned up several leads without merit. But according to the book A Case for Solomon, co-written by Bobby’s granddaughter Margaret Dunbar Cutright, a few weeks after Bobby's disappearance the family received a letter from Poplarville, Mississippi, saying that a boy looking remarkably like their own had been seen in the company of an itinerant worker. Fatigued by false hope, Percy asked his brother, Archie, to go to Poplarville on his behalf. But Archie reported that the boy was not Bobby.

In April 1913, eight months after Bobby had last been seen, a telegram came from Columbia, Mississippi, saying that a boy looking very much like Bobby had been seen in the company of an itinerant worker named William Cantwell Walters—likely the same itinerant worker seen in Poplarville. After asking a favor from a sheriff friend, Percy was able to have authorities in Columbia detain Walters and the child until the Dunbars could judge for themselves.

The Dunbars arrived by train and were greeted by a cluster of locals who wondered if the mystery of the missing Dunbar boy was about to unravel in their hometown. But accounts vary about precisely what happened next. In one version of the story, Percy was alleged to have cautioned his wife not to see Bobby right away, since the townsfolk seemed ill-at-ease and may have had intentions to beat, or even lynch, Walters, a suspected kidnapper, if he was proven to be at fault. Another description has Lessie racing to meet Bobby for the first time and being uncertain if it was her son; she felt his eyes were too small. For his part, Bobby shrunk away, insisting his name was Bruce.

Newspapers compared a photo of Bobby Dunbar (L) with an image of the boy believed to be Bobby following his disappearance (R).
Newspapers compared a photo of Bobby Dunbar (L) with an image of the boy believed to be Bobby following his disappearance (R).

The next day, Lessie was permitted to give the boy a bath. After examining his moles and other distinguishing features, she pronounced him to be her Bobby without a doubt. The child seemed to have had a change of heart, too, embracing her and calling her “mama.”

It was a fairy tale ending. The Dunbars quickly returned home to Opelousas, where a veritable parade was awaiting them. Their son was invited to ride a fire truck and celebrated at every turn; he soaked up the adulation.

Newspapers eager to promote a feel-good story largely backed the Dunbars’ assertion, though some of the copy seemed to hint at the same doubt Lessie had initially experienced. “The Dunbars say they have identified the child by marks on his body,” The Los Angeles Times reported, “and they hope that the environment of their home will reawaken some memories in his mind by which they will be more certain.”

A CRIME WITH NO MOTIVE

Back in Mississippi, Walters was dumbfounded. Awaiting extradition to Louisiana on a capital charge of kidnapping that could see him executed or sent to prison for life, he told anyone who would listen that it was the Dunbars who were the kidnappers. The boy was Bruce Anderson, the son of Julia Anderson, he said, a woman from back home in North Carolina who had been involved with Walters’s brother for a time. Although the stories would differ, Walters maintained that a little over a year prior he had agreed to look after Bruce because he felt Julia didn’t have the means to provide for him. As a traveling worker, or “tinker,” Walters found that having Bruce around made strangers more likely to take him in for food and lodging.

It seemed easy enough to clear the matter by inviting Julia, ostensibly the boy’s actual mother, to support his story. Eager to have a possible exclusive, a New Orleans newspaper paid for Julia to travel from her home in North Carolina in May 1913 to meet Bobby. She was asked to identify her son among a group of several boys.

Just as Lessie had hesitated, Julia also didn’t seem sure she was meeting her son. Maybe it was Bruce, but perhaps it was not. The media latched on to her hesitation—surely a mother could identify her own child—and used it to bolster the case against Walters, who was finally extradited to Louisiana in 1914 to stand trial for the kidnapping of the Dunbar boy.

It took two weeks for an Opelousas court to try and convict Walters, who continued to protest his innocence. Julia was also scheduled to testify on his behalf, but fell ill and instead gave a statement from her bed. Wanly, she insisted "Bobby" was Bruce and that Walters should not be condemned for any crime. The jury was not swayed, and sentenced Walters to life imprisonment.

As bleak as things were for the Anderson side of the controversy, Walters did get one break. His lawyer was successfully able to argue that Louisiana law regarding kidnapping was unconstitutional by focusing on a legal technicality based on an omission in the text. That appeared to sway the court into having the case thrown out. Mindful of how expensive it was to try him the first time, the district attorney declined to attempt a second conviction. Walters was free to go. Meanwhile, Julia Anderson was married and starting another family.

DISCOVERING THE TRUTH

Bobby continued life as a Dunbar, remaining in Louisiana and becoming a salesman for Briggs Electrical Supply. He had four children of his own, before succumbing to a heart attack at the age of 58 in 1966. He never seemed to express any curiosity about his national fame, or the strange circumstances surrounding his alleged disappearance.

Questions over Bobby’s lineage would have likely ended with the court case had it not been for the work of Cutright, who became interested in her grandfather’s case in 1999. Her father, Bobby Dunbar Junior, gave her a massive scrapbook of newspaper clippings, much of it revealing the contradictory stories of how unsure Lessie had been about her son’s reappearance. She also dug up the case file kept by Walters’s attorney, reading testimony from several people who had placed Walters and Bruce together.

In 2004, she was able to convince her father to take a DNA swab and see if it matched with a sample taken from the son of Bobby’s brother, Alonzo. The results proved they were no relation: Bobby Dunbar was almost certainly Bruce Anderson. The real Bobby Dunbar likely met a swift and unfortunate fate at Swayze Lake, perhaps left alone just long enough to disappear into the water.

The DNA solution provided an answer, but it could never provide context. Why, Cutright wondered, did Percy and Lessie so readily accept a child that was not their own? And why did Julia Anderson waver when presented with the opportunity to conclusively identify Bruce?

The answer may lie in the wealth that the Dunbars enjoyed—not as a means of influence, but as a promise for a better life. Julia had, after all, already allowed Walters to care for Bruce. Now he’d be in a steady home and a supportive family.

Percy and Lessie’s motives are more difficult to understand. It’s possible the weight of their grief caused them to latch on to the fantasy of their child being returned to them. Maybe Lessie, who had grown frail during the search, embraced the lie to the extent that Percy felt the need to go along with it. Perhaps Bruce, only around 5 years old, was able to comprehend that his new life of riding fire trucks and being the toast of the town was better than trailing Walters as he performed odd jobs in odd towns.

The Dunbars separated in 1920 and divorced soon after. Some time later, Lessie wrote a letter to her granddaughter that made reference to her “shell of grief.” It’s hard to know whether she was referring to the pain of losing a child, the regret of taking one—or both.

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20 Best Docuseries You Can Stream Right Now
A scene from Wild Wild Country (2018)
A scene from Wild Wild Country (2018)
Netflix

If your main interests are true crime and cooking, you’re in the middle of a Renaissance Age. The Michelangelos of nonfiction are consistently bringing stellar storytelling to twisty tales of murder and mayhem as well as luxurious shots of food prepared by the most creative culinary minds.

But these aren’t the only genres that documentary series are tackling. There’s a host of history, arts, travel, and more at your streaming fingertips. When you want to take a break from puzzling out who’s been wrongfully imprisoned, that is.

Here are the 20 best docuseries to watch right now, so start streaming.

1. WILD WILD COUNTRY (2018)

What happens when an Indian guru with thousands of American followers sets up shop near a small town in Oregon with the intent to create a commune? Incredibly sourced, this documentary that touches on every major civic issue—from religious liberty to voting rights—should be your new obsession. When you choose a side, be prepared to switch. Multiple times.

Where to watch it: Netflix

2. FLINT TOWN (2018)

If your heart is broken by what’s going on in Flint, Michigan, be prepared to have that pain magnified and complicated. The filmmakers behind this provocative series were embedded with police in Flint to offer us a glimpse at the area’s local struggles and national attention from November 2015 through early 2017.

Where to watch it: Netflix

3. MAKERS: WOMEN WHO MAKE AMERICA (2013)

Narrated by Meryl Streep, this three-part series covers a half-century of American experience from the earliest days of second-wave feminism through Clarence Thomas’s Supreme Court nomination in the 1990s. Ellen DeGeneres, Condoleezza Rice, Sally Ride, Hillary Clinton, Oprah Winfrey, and more are featured, and the series got six more episodes in a second season.

Where to watch it: Makers.com

4. THE JINX (2015)

After the massive success of Serial in 2014, a one-two punch of true crime docuseries landed the following year. One was the immensely captivating study of power, The Jinx: The Life and Deaths of Robert Durst, which chronicled the bizarre, tangled web of the real estate mogul who was suspected of several murders. The show, which could be measured in jaw-drops per hour, both registered real life and uniquely affected it.

Where to watch it: HBO

5. MAKING A MURDERER (2015)

The second major true crime phenom of 2015 was 10 years in the making. Laura Ricciardi and Moira Demos uncovered the unthinkable story of Steven Avery, a man wrongfully convicted of sexual assault who was later convicted of murdering a different woman, Teresa Halbach. Not just a magnifying glass on the justice system and a potential small town conspiracy, it’s also a display of how stories can successfully get our blood boiling.

Where to watch it: Netflix

6. WORMWOOD (2017)

Speaking of good conspiracies: documentary titan Errol Morris turns his keen eye to a CIA project that’s as famous as it is unknown—MKUltra. A Cold War-era mind control experiment. LSD and hypnosis. The mysterious death of a scientist. His son’s 60-year search for answers. Morris brings his incisive eye to the hunt.

Where to watch it: Netflix

7. FIVE CAME BACK (2017)

Based on Mark Harris’s superlative book, this historical doc features filmmakers like Steven Spielberg and Guillermo del Toro discussing the WWII-era work of predecessors John Ford, William Wyler, John Huston, Frank Capra, and George Stevens. Also narrated by Meryl Streep, it looks at how the war shaped the directors and how they shaped the war. As a bonus, Netflix has the war-time documentaries featured in the film available to stream.

Where to watch it: Netflix

8. THE STORY OF FILM: AN ODYSSEY (2011)

If you can’t afford film school, and your local college won’t let you audit any more courses, Mark Cousins’s 915-minute history is the next best thing. Unrivaled in its scope, watching it is like having a charming encyclopedia discuss its favorite movies. Yes, at 15-episodes it’s sprawling, so, yes, you should watch it all in one go. Carve out a weekend and be ready to take notes on all the movies you want to watch afterward.

Where to watch it: Sundance Now

9. UGLY DELICIOUS (2018)

David Chang, the host of the first season of The Mind of a Chef, has returned with a cultural mash-up disguised as a foodie show. What does it mean for pizza to be “authentic”? What do Korea and the American South have in common? With his casual charm in tow, Chang and a variety of special guests explore people through the food we love to eat as an artifact that brings us all together.

Where to watch it: Netflix

10. JAZZ (2000)

A legend of nonfiction, Ken Burns has more than a few docuseries available to stream, including long-form explorations of the Civil War and baseball. His 10-episode series on jazz exhaustively tracks nearly a century of the formation and evolution of the musical style across the United States. You’ll wanna mark off a big section of the calendar and crank up the volume.

Where to watch it: Amazon

11. THE STAIRCASE (2004)

In 2001, author Michael Peterson reported to police that his wife had died after falling down a set of stairs, but police didn’t buy the story and charged him with her murder. Before the current true crime boom, before Serial and all the rest, there was Jean-Xavier de Lestrade’s Peabody Award-winning docuseries following Peterson’s winding court case. The mystery at the heart of the trial and the unparalleled access Lestrade had to Peterson’s defense make this a must-see. (Netflix just announced that it will be releasing three new episodes of the series this summer.)

Where to watch it: Sundance Now

12. PLANET EARTH II (2016)

The sequel to the 2006 original is a real stunner. Narrated (naturally) by Sir David Attenborough, featuring music from Hans Zimmer, and boasting gorgeous photography of our immeasurably fascinating planet, this follow-up takes us through different terrains to see the life contained within. There are snow leopards in the mountains, a swimming sloth in the islands, and even langurs in our own urban jungle. Open your eyes wide to learn a lot or put it on in the background to zen out.

Where to watch it: Netflix

13. THE NATIONAL PARKS: AMERICA’S BEST IDEA (2009)

The cheapest way to visit Yosemite, Yellowstone, Muir Woods, and more. This Emmy-winning, six-part series is both a travelogue and a history lesson in conservation that takes up the argument of why these beautiful places should be preserved: to quote President Roosevelt, “for the benefit and enjoyment of the people.”

Where to watch it: Amazon

14. CONFLICT (2015)

Experience the too-often-untold stories of conflict zones through the lenses of world class photographers like Nicole Tung, Donna Ferraro, and João Silva. This heart-testing, bias-obliterating series is unique in its views into dark places and eye toward hope.

Where to watch it: Netflix

15. LAST CHANCE U (2016)

Far more than a sports documentary, the story of the players at East Mississippi Community College will have you rooting for personal victories as much as the points on the scoreboard. Many of the outstanding players on the squad lost spots at Division I schools because of disciplinary infractions or failing academics, so they’re seeking redemption in a program that wants them to return to the big-name schools. There are two full seasons to binge and a third on the way.

Where to watch it: Netflix

16. VICE (2013)

Currently in its sixth season, the series is known for asking tough questions that need immediate answers and giving viewers a street-level view of everything from killing cancer to juvenile justice reform. Its confrontational style of gonzo provocation won’t be everyone’s cup of spiked tea, but it’s filling an important gap that used to be filled by major network investigative journalists. When they let their subjects—from child soldiers suffering PTSD after fighting for ISIS to coal miners in Appalachia—tell their stories, nonfiction magic happens.

Where to watch it: HBO

17. CHEF’S TABLE (2015)

From David Gelb, the documentarian behind Jiro Dreams of Sushi, this doc series is a backstage pass to the kitchens of the world’s most elite chefs. The teams at Osteria Francescana, Blue Hill, Alinea, Pujol, and more open their doors to share their process, culinary creativity, and, of course, dozens of delicious courses. No shame in licking your screen.

Where to watch it: Netflix

18. NOBU’S JAPAN (2014)

For those looking to learn more about culture while chowing down, world-renowned chef Nobu Matsuhisa guides guest chefs to different regions of Japan to ingest the sights, sounds, and spirits of the area before crafting a dish inspired by the journey. History is the main course, with a healthy dash of culinary invention that honors tradition.

Where to watch it: Sundance Now

19. THE SYSTEM (2014)

Should a jury decide if a child is sentenced to life in jail without parole? How can you go to jail for 20 years for shooting your gun inside your own home to deter thieves? These are just two of the questions examined by this knockout series about the conflicts, outdated methods, and biases lurking in America’s criminal justice system. Insightful and infuriating, it makes a strong companion to Ava DuVernay’s 13th.

Where to watch it: Al Jazeera and Sundance Now

20. BOBBY KENNEDY FOR PRESIDENT (2018)

It won’t be available until April 27 (so close!), but it’s well worth adding to your queue. This four-part series utilizes a wealth of footage, including unseen personal videos, to share the tragic story of Robert F. Kennedy’s run for president in the context of an era riven by racial strife. Watching this socio-political memorial told by many who were there (including Marian Wright and Congressman John Lewis), it will be impossible not to draw connections to the current day and wonder: What if?

Where to watch it: Netflix

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The Bizarre Death of Bridget Cleary, the Irish "Fairy Wife"
The town of Tipperary, Ireland
The town of Tipperary, Ireland
Amergin, Flickr // CC BY-NC 2.0

The policemen had been combing the green yards and fields of Ballyvadlea, Ireland, for a week when they finally found Bridget Cleary. The 26-year-old's body had been wedged beneath several inches of clay and a jumble of thorn bushes, but her corpse showed wounds caused by something much worse than branches: Her spine and lower limbs were so badly burned that parts of her skeleton were exposed. She was naked, except for a stocking and one gold earring, and her head was encased in a sack.

The judge would later describe the events leading up to Bridget's death as demonstrating "a degree of darkness in the mind, not just of one person, but of several—a moral darkness, even religious darkness." It was the end of the 19th century, not exactly the Middle Ages, but those involved in the end of Bridget's life had become convinced that she wasn't really herself—and that a supernatural creature had taken her place.

GONE WITH THE FAIRIES

Bridget was the wife of a cooper named Michael Cleary, and the pair were regarded around town as a relatively happy couple. They shared their cottage, in a remote townland near Tipperary, with Bridget's father, Patrick Boland, and had no children. Michael was nine years Bridget's senior and earned a decent salary; she brought in some extra income by working as a seamstress and egg-seller. By all accounts, they were more prosperous than their neighbors, likely thanks to her resourcefulness. As a literate, independent, and fashionably dressed working woman, she was part of an emerging class in a rural society that had long been based in agriculture and the oral tradition.

It was also a society steeped in legends of the supernatural. Fairy belief, in particular, was pervasive in Irish rural societies at the time, and had long coexisted with Christian doctrine. Children grew up hearing legends of the Little People from their earliest days, and learned how to appease them by leaving untasted food on the table, for example, or saying "bless them" whenever the fairies were mentioned. The fairies were blamed for everything that went wrong—lost items, spoiled milk, bad crops. As one County Sligo man interviewed at the start of the 20th century told an anthropologist, "Nothing is more certain than that there are fairies."

Bridget herself was known to be fascinated by the beings, and to take trips to the most fairy-ridden spots around town. She may have visited such a spot on Monday, March 4, 1895, when she went to deliver eggs to her father's cousin, Jack Dunne, near Kylenagranagh Hill. The area was home to a ringfort, an early medieval circular fortified settlement believed, in Irish folklore, to be a "fairy fort," and thus to be avoided at all costs. Yet Bridget often visited the fort, and she likely spent time there that Monday after delivering the eggs.

It was a cold morning, the mountains still covered in the snow that had fallen the previous day, and after the two- or three-mile walk Bridget couldn't seem to warm up once she got back home. She spent the following day in bed, shivering and complaining of "a raging pain in her head."

That Saturday, her father walked four miles in the heavy rain to ask the doctor to call on her. But the doctor wasn't able to visit until the following Wednesday, and by then her husband had also gone to summon him twice. They should have been reassured by the doctor's diagnoses—"nervous excitement and slight bronchitis"—but it wasn't this ailment that worried Michael. He was convinced that the bed-ridden woman in their cottage was "too fine," in his own words, to be his wife, and that she was "two inches taller" than the woman he had known. At some point, Michael had developed the belief that Bridget had been replaced by a fairy changeling as she passed near the fairy fort on Kylenagranagh Hill.

"ARE YOU BRIDGET BOLAND?"

It is likely that this idea was planted in Michael's head by his confidante, Jack Dunne. According to Irish historian Angela Bourke, who has researched the case extensively, the 55-year-old Dunne was a charismatic man rumored to have the power of divination. He was known in the area as a seanchaí, a sort of storyteller well-versed in fairy mythology.

On Wednesday afternoon, after the doctor's visit, a priest visited. He wasn't overly concerned about the illness, but decided to administer the last rites in case it worsened. The ceremony emphasized the fact that Michael could lose his wife, which distressed him even more. He talked to Dunne, who urged him to act immediately, or the "real" Bridget would be lost forever. "It is not your wife is there [sic]," the older man reminded him. "This is the eighth day, and you had a right to have gone to Ganey"—the local "fairy doctor"—"on the fifth day."

The cooper duly visited Ganey following morning. He came back with a mixture of herbs that needed to be boiled in "new milk," the nutrient-rich first milk produced by a cow after calving.

That night, Michael forced the bitter concoction down Bridget’s throat while Dunne and three male cousins pinned her down in bed. Relatives outside the house heard someone—likely Michael—shouting, "Take it, you witch, or I'll kill you!" The men threw urine at her and shook her, yelling, "Away with you; come home Bridget Boland, in the name of God!" Other relatives and neighbors came and went, witnessing her ordeal and hearing her screams, but were too scared to intervene. Michael asked his wife to answer her name three times: "Are you Bridget Boland, wife of Michael Cleary, in the name of God?" The men then brought her to the fireplace and held her over the grate—ordeals by fire were known to drive out the fairies—while they repeated the questioning.

By midnight Thursday night, the ritual seemed to be completed. Bridget was "wild and deranged," according to her cousin Johanna, but her husband seemed satisfied, and her relatives thought there had been some sort of catharsis. The following morning, at Michael's request, the priest said mass in Bridget's bedroom in order to banish the "evil spirits" that were left in the house.

"IT IS NOT BRIDGET I AM BURNING."

An image of fairies from fairies from "The Poetical Works of Percy Bysshe Shelley"
Fairies from "The Poetical Works of Percy Bysshe Shelley"
British Library, Europeana // Public Domain

On Friday, March 15, for the first time in 11 days, Bridget got out of bed and dressed in her usual, fashionable clothes "to give her courage when she would go among the people," as Johanna later told the magistrates. Several family members had joined them in their cottage for tea later in the day when an argument erupted. Bridget had asked for some milk, which had rekindled Michael’s suspicions; fairies are known in folklore to yearn for fresh milk.

Bridget was probably exhausted, and she didn't want to be questioned any more. "Your mother used to go with the fairies and that is why you think I am going with them," she told her husband. Michael was furious. He demanded that she eat three pieces of bread and jam—perhaps to reinforce his control over her—asking her to say her name again. She answered twice and ate two of the three pieces, but when she hesitated for a moment with the third, her husband flung her on the ground and threatened her: "If you won't take it, down you will go."

Michael jabbed his knee into her chest, forcing the bread and jam down Bridget's throat. He began tearing off her clothes, leaving only her chemise, then grabbed a hot stick from the fire and held it close to her mouth. He struck her head against the floor, then set her chemise alight. Within a few minutes, he had also poured paraffin lamp oil over her, encouraging the flames.

As her body was burning, Michael said in front of shocked relatives: "She's not my wife. She's an old deceiver sent in place of my wife." Relatives yelled at Michael to put out the flames, but Bridget "blazed up all in a minute," according to their later testimony. They huddled in fear in a nearby bedroom, the flames soon barricading their way.

Once the flames had died down, Michael wrapped her body in a sheet and shoved it in an old bag. Then he left the house, locking Bridget's relatives inside with the corpse. They waited for about an hour, praying. When Michael returned, he was wielding a knife and threatened to kill Bridget's cousin Patrick Kennedy if he didn't help him bury Bridget's body. "Come on out here now," he shouted. "I have the hole nearly made." The two men carried the body to a boggy area about a quarter-mile uphill from the cottage, and buried it in a shallow hole. Back in the cottage, Michael made the rest of the family swear they wouldn't tell the authorities.

ON A WHITE HORSE

The following morning, an agitated Michael arrived at Drangan church with Dunne. Dunne wanted Michael to speak to a priest, but when the priest saw him kneeling in front of the altar—weeping, tearing his hair, and asking to go to confession—he thought he wasn't fit to receive the sacrament. He spoke to Dunne instead, who hadn't been at the cottage at the time of Bridget's death, but told the priest that Michael had claimed to have burned his wife the previous night. "I've been asking them all morning to take her up and give her a Christian burial," Dunne added. Bewildered, thinking them both insane, the church minister reported their conversation to a police sergeant.

For the next few days, the police searched for Bridget and questioned her friends and relatives. Even though Michael spoke about emigrating or committing suicide to escape the law, he still hoped his "real wife" would come back: For three consecutive nights starting the day after visiting the priest, he waited at the ringfort on Kylenagranagh Hill, where he believed she would appear, galloping on a white horse. He said he would only have to cut the ropes that bound her to the animal so she would be his forever.

On Wednesday, March 20, the Royal Irish Constables issued arrest warrants for eight people from Bridget's circle, as well as Denis Ganey, the "fairy doctor." Two days later, police found Bridget's body. The prisoners were brought before the magistrates on March 25, ushered in by the angry screams of a crowd who had learned of the case through extensive press coverage. On July 5, 1895, after a two-day trial, Michael was found guilty of manslaughter and imprisoned, along with Jack Dunne, Patrick Boland, and four of Bridget’s cousins, including Patrick Kennedy. The judge ruled out a verdict of murder, explaining they all had acted out of genuine belief.

Michael was released in 1910, after which he boarded ship for Montreal. Dunne served a three-year prison sentence before returning to the area, where he kept working as a laborer. "God knows I would never do it but for Jack Dunne," Michael had reportedly said not long after burning Bridget. "It was he who told me my wife was a fairy."

ILLNESS—OR INFIDELITY?

During her illness, Bridget was visited by her aunt, Mary Kennedy, and told her, "He [Michael]'s making a fairy of me now. He thought to burn me about three months ago." Her words suggest this wasn't the first crisis of its kind.

Although we can only speculate about the couple's disagreements, there were rumors in Ballyvadlea that Bridget had a lover. Contemporary newspapers reported Michael saying his wife "used to be meeting an egg-man on the low road" [sic], but the rumors pointed to young caretaker William Simpson, who had visited the Clearys' cottage with his wife the night before Bridget’s death. In his court testimony, Simpson explained he had arrived as the four men were restraining Bridget, and he had asked them to leave her alone.

Although Michael and the other people involved in the killing were never formally psychiatrically assessed, a 2006 article from the Irish Journal of Medical Science suggested that Michael may have been suffering from a psychotic state known as Capgras syndrome, which involves the belief that a person has been replaced by an impostor. The authors suggest Michael "may have developed a brief psychotic episode" as he struggled to deal with his wife's illness, sleep deprivation, and the recent death of his father—news of which had reached him in the middle of his attempted "cure" on Thursday night. In Capgras syndrome, the socio-cultural context of the sufferer determines the nature of the impostor, which can be another person or even a supernatural being, such as an alien or a fairy changeling.

In her discussion of the supernatural beliefs related to the case, Bourke notes that the message of fairy legends is that "the unexpected may be guarded against by careful observance of society's rules." Bridget Cleary was ambitious, independent, and childless; a modern woman. She didn't conform to the patriarchal norm, which may have made her appear, to some in her life, as closer to the fairy realm than to their own.

Even today in Tipperary, her story hasn't been entirely forgotten. The local children have a nursery rhyme that runs: "Are you a witch or are you a fairy, / Or are you the wife of Michael Cleary?"

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