¹Curtin, Jeremiah. Hero-tales of Ireland. Boston, Little, Brown & Co., 1894. 33-34.
An illustration from this edition is also used on our Voices from the Dawn page. The author notes: "As told to Jeremiah Curtain by Maurice Lynch, Mount Eagle, West of Dingle, Kerry." The excerpt used on our "Gate of the Cow" essay is very near the end of this tale of 34 pages. Curtin's text may be read in its entirely here.

²Borlase, William Copeland. The Dolmens of Ireland Their Distribution, Structural Characteristics, (...). Vol. 3 London: Chapman & Hall, 1897. 762.
"At Slieve-na-Glaise, in Clare, is a dolmen, to which an old woman gave the name of Carrig-na-Glaise, that is, the Rock of the Sea-Green (Cow) - the word bo, "a cow," being understood, as it is in the name of the ancient MS., Leabhar na h-Uidhri, that is "Book of the Dun (Cow)." After she had told me the story of how the poor enchanted cow, from whose udders used to flow all the rivers on the mountain-side, had been tricked by an impious old hag, who, in place of a milk-pail, had milked her into a sieve, and how, in consequence, she had either died of grief or deserted that locality for ever." This now-ruined wedge tomb may be seen here. Other Irish versions of this story may be noted here. A similar tale from Shropshire in England may be found here.

³Cuppage, Judith. Archaeological Survey of the Dingle Peninsula: a Description of the Field Antiquities of the Barony of Corca Dhuibhne from the Mesolithic Period to the 17. Century A.D. Ballyferriter: Oidhreacht Chorca Dhuibhne, 1986. 40.
"A pair of standing stones on the NE slopes of Croaghmarhin, commanding an extensive view over the crescent of lowlying land which surrounds Smerwick Harbour. The stones, set 4.15m apart in a NE-SW line, stand at opposite sides of the E-W running field wall into which they are incorporated. The NE stone is 2.17m high and measures 1.2m x at least .4m at base; the SW stone is .25m higher, and measures 1.3m x at least .5m at base. The stones are known locally as 'Geata an Ghlas Ghaibhnigh', from their traditional association with the miraculous cow of that name."

⁴O'Sullivan, T. (Tadhg) F. Romantic Hidden Kerry. Tralee: Kerryman, 1931.
A "keeler" is a vessel used for storing milk, from cilorn, meaning "cooler." Cuppage describes this stone thusly: "A multiple bullaun stone consisting of a large irregularly-shaped boulder, 2.41m x 2.54m x at least .34m high, with 7 depressions in its upper surface. These latter are irregular, oval or circular in shape and vary in size from .42m in diameter x .25m in depth to .22m in diameter x .04m in depth ." (Cuppage, Judith. Archaeological Survey of the Dingle Peninsula: a Description of the Field Antiquities of the Barony of Corca Dhuibhne from the Mesolithic Period to the 17. Century A.D. Ballyferriter: Oidhreacht Chorca Dhuibhne, 1986. 312.)
Another source names the stone "St Brendan's Keelers," and notes "...a reflection in the story about this magical cow of the female deities of supernatural plenty, such as Anu, earth mother and goddess of the Tuatha De Danainn." (MacDonogh, Steve. The Dingle Peninsula. Dingle, Co. Kerry, Ireland: Brandon, 2000. 184.)
A 1959 journal article (quoting from An Seabhac, Trioeha Céad Chorea Dhuibhne. p. 117) notes that "keelers stones" may also be known as "beistí' (milk-tubs). The local people say that the legendary cow, the Glas Ghaibhneach, was milked into the basins by the monks." (Price, Liam. "Rock-Basins, or 'Bullauns', at Glendalough and Elsewhere." The Journal of the Royal Society of Antiquaries of Ireland 89.2 (1959): 161-88.)
A perhaps less authentic source connects the magical cow to the warriors of Fionn Mac Cumhaill : "The miraculous cow at Kilmelchedor is said to have deposited her milk in these basins each day, in such an abundance as to supply Fin-MacCuile and his army." (Keane, Marcu. The Towers and Temples of Ancient Ireland. Dublin: Hodges, Smith and Co. 1867. 340.)

⁵"Dingle Peninsula Standing Stones." Standing Stones. Web. 24 Nov. 2012. <http://www.dodingle.com/Heritage/Standing_Stones.html>.
According to this source, the Dingle Peninsula has three stone alignments, and possibly once had another two which have been destroyed.
Cuppage describes the "Gates of Glory" thusly: "This pair of standing stones is the northernmost element in a complex of megalithic monuments which are grouped at the SE end of the townland of Milltown (formerly Kilbrack), less than 2km W of where the Milltown river flows into Dingle Harbour." (Cuppage, Judith. Archaeological Survey of the Dingle Peninsula: a Description of the Field Antiquities of the Barony of Corca Dhuibhne from the Mesolithic Period to the 17. Century A.D. Ballyferriter: Oidhreacht Chorca Dhuibhne, 1986. 43.)
A 1907 account of the stones records that "these stones were being carried by Fion MacCool's labourers for a building in Ventry, but upon hearing the War-Cry for the battle of Ventry Harbour, they stuck them down like nine-pins and hastened to the fray." Foley, Patrick. History of the Natural, Civil, Military and Ecclesiastical State of the County of Kerry in Baronies. Dublin: Sealy, Bryers & Walker, 1907.)

⁶Zucchelli, Christine. Stones of Adoration Sacred Stones and Mystic Megaliths of Ireland. Doughcloyne, Wilton, Cork: Collins, 2007. 39.
The author notes the sexual symbolism of some paired stones: "Where one of the stones is tall, thin and sharp-topped, while the second appears rather small, square and blunt-topped, the pair is often taken for a representation of a divine couple, or of the female and male principles."

⁷Danaher, Kevin. Gentle Places and Simple Things: Irish Customs and Beliefs. Dublin: Mercier, 1964. 86.
Another author claims that some farmers would insist standing stones impeding their cultivation were modern in order to remove them. (Michell, John. The Old Stones of Land's End. London: Garnstone Press, 1974. 13.)

⁸Gregory, Isabella Augusta (Persse). Gods and Fighting Men. London: J. Murray, 1904. 20. This story may be read in its entirety here.

⁹Anther version of the story of the enchanted cow may be found in William Larmanie's West Irish Folk-tales and Romances (1893). See also Wikipedia entry.

¹⁰"Augusta, Lady Gregory." Wikipedia. Wikimedia Foundation, Web. 24 Nov. 2012. <http://en.wikipedia.org/wiki/Augusta,_Lady_Gregory>.

¹¹Cuppage 312.

¹²Harbison, Peter. Pilgrimage in Ireland: the Monuments and the People. Syracuse, NY: Syracuse Univ., 1992. 86.
The author (quoting William Wakeman) offers that the word derives from the Irish word bullaun meaning "little pool." But the Sites and Monuments Records definition of a bullaun is: "...(from the Irish word Bullá, which means a round hollow in a stone, or a bowl) is applied to boulders of stone with artificially carved, hemispherical hollows or basin-like depressions, which may have functioned as mortars. They are frequently associated with ecclesiastical sites and holy wells and so may have been used for religious purposes. They date to the early medieval period (5th-12th centuries AD)." (Kelleher, Matthew, and Caimin O'Brien. "Between a Rock and a Hard Place." Archaeology Ireland 22.3 (Autumn, 2008): 8-9.)
An 1846 text reports a "respectable farmer" declaring "that he was not above saying a prayer at the 'blessed stone' when he came that way," and noted that "the water found in hollows of bullan stones was held good for bad eyes." (Bonwick, James. Irish Druids and Old Irish Religions. London: Griffith, Farran & Co., 1894. 80-81.)

¹³Harbison 223.
The author also notes the "Deer Stone" found at the ruined monastic site of Glendalough. The legend tells how in response to St. Kevin's prayer to save the lives of twin newborns whose mother had died, a wild doe came down and filled the bullaun with its milk. "The water in the Deer Stone is reputed to have the power of healing, but in order for the cure to be effective the pilgrim must crawl round the stone seven times before sunrise, fasting, and saying the necessary prayers." (p. 108)

¹⁴Westropp, Thomas Johnson. "Notes on the Antiquities of Ardmore." The Journal of the Royal Society of Antiquaries of Ireland 33.4 (1903): 375.
Another author give more latitude to his imagination regarding the potential usages of the bullauns: "The libations that were poured out were of various kinds, milk and wine, or oil and wine, which were merely symbolical representations of blood and fat." (Ffrench, J. F. M. Prehistoric Faith and Worship: Glimpses of Ancient Irish Life. London: D. Nutt, 1912. 9-11.) This may be read here.

¹⁵Kelleher, Matthew, and Caimin O'Brien. "Between a Rock and a Hard Place." Archaeology Ireland 22.3 (Autumn, 2008): 8-9.

¹⁶Dolan, Brian. "Bedrocks and Bullauns: More than One Use for a Mortar?" Archaeology Ireland 23.1 (2009): 16-19.
The author includes photographs showing shallow depressions in a rock from industrial sites in Karnatka and Rajasthan in India resulting from crushing gold-bearing quartz using small hand-held hammers.

¹⁷"Kilmalkedar Monastery." Kilmalkedar Monastery. Web. 24 Nov. 2012. <http://www.nd.edu/~archire/sites2005/KilmalkedarMonastery2.html>.

¹⁸Cuppage 312.
"The present remains , situated near the E end of the graveyard, consist of a nave and chancel, the latter a subsequent addition replacing the original altar recess. The Nave: The walls survive to full height and rise to gables of steep pitch. The lower courses of a corbelled stone roof are preserved, springing externally from a projecting chamfered eaves course. Recesses for substantial purlins are visible on the interior of the E and W gables and suggest that an internal support structure of timber may have existed. The walls are built of dressed sandstone blocks, well- jointed and approaching ashlar construction in places. A band of yellow stone, at least 1m thick, is visible on the W gable, commencing at a height of c. 2m, and is returned on all sides of the nave. Above this, the walls are of more random construction, with coursed flags of thin section being widely used. A gap at the E end of the S wall has been repaired in modern times."

¹⁹Keane, Marcu. The Towers and Temples of Ancient Ireland. Dublin: Hodges, Smith and Co. 1867. 23.
Even more imaginative may be this story related by Keane: ""In reference to the custom of wrestling with human victims before offering them in sacrifice, which Bryant notices in general among Cuthites, I would observe that a curious tradition exists among the peasantry of Kerry of a wonderful wrestler named Deargan O'Dunne, who lived in ancient times at Kilmelchedor in the peninsula of Dingle, and who was gifted with supernatural power from the evil one; so that, although a small man, he never failed to overcome those whom he engaged in wrestling, and he invariable killed every man who he overcame. The high antiquity of this tradition may be inferred from the fact that several townlands and ancient monuments are called after the name of this celebrated wrestler. There can be, I think, no doubt but that the significance of the tradition refers to the period when human sacrifices were offered to the Golden Molach at his temple of Melchedor." (p. 217-18)

²⁰O'Connor, Bosco. "Church Built in One Night." Personal interview. 22 June 1979.
In support of this legend, Marcu Keane adds, "... the tradition of the common people in this place is that it was erected by supernatural agency in one night. I may also remark here that this legend, of being erected in one is night, is never applied to Gothic ruins but only to Round Towers, Irish Crosses, 'Norman' Churches and such Cuthite relics, which may perhaps be accounted for by the fact that after a long period of the dominion of the Celts, who had no stone buildings, these beautiful Cyclopean remains could only be explained by the peasantry as the result of supernatural agency." (Keane, Marcu. The Towers and Temples of Ancient Ireland. Dublin: Hodges, Smith and Co. 1867. 24.)
Another account of the folklore regarding the window states that on Easter Sunday the faithful would pass through it nine times with the belief that by doing so they will be assured of going to heaven. ("Kilmalkedar Monastery." Kilmalkedar Monastery. Web. 24 Nov. 2012. <http://www.nd.edu/~archire/sites2005/KilmalkedarMonastery2.html>.)

²¹Kilmalkedar Monastery." Kilmalkedar Monastery. Web. 24 Nov. 2012. <http://www.nd.edu/~archire/sites2005/KilmalkedarMonastery2.html>
The translation of the ogham inscription was noted here.

²²O'Sullivan.
This is also noted in McNally, Kenneth. Ireland's Ancient Stones; a Megalithic Heritage. Belfast: Appletree, 2006. 116. The original source is given as William Wakeman's Archaeologia Hibernica (1881).

²³Ó Conchúir, Doncha. "The Keelers Stone." Personal interview. 26 May 2001.