Faol-chù
May 9th, 2007, 09:45 AM
This quote is taken from The Gaelic Otherworld, edited by Ronald Black. This book is actually a combination of John Gregorson Campbell's Superstitions of the Highlands and Islands of Scotland and Witchcraft and Second Sight in the Highlands and Islands of Scotland, along with quite a bit of commentary by Ronald Black. Just so it's known, John G. Campbell lived in Scotland in the 1800's. Also, Campbell was a Gaelic-speaker and Black IS a Gaelic speaker. Therefore, both have been privy to actual Gaelic culture.
This bit I'm posting is taken from Chapter 14 of this book, entitled 'White Witchcraft'.
WISE PEOPLE
In English a distinction is recognised between black and white witches. The former could hurt but not help; their power was only one of mischief. White witches were honest, harmless practitioners of sorcery 'whom our custome and country doth call wise men and wise women' (Cotta, Short Discovery of Unobserved Dangers, 1612, quoted by Brand, iii 3).
In Gaelic there are no names corresponding to black and white witches, but the distinction indicated is well known. Those to whom the name buidseach (witch) properly applies could only do harm. They raised storms, drowned people, took the milk from cows, etc., etc. There were others who by magic charms cured disease in man and beast, bestowed luck, warded off dangers (real and imaginary), and secured various benefits to those who resorted to them.
One or more such wise people were found in every district, and any accusation of witchcraft, of dabbling in the forbidden arts, or of being in league with the defil would be indignantly resented by them. On the contrary, as the case of a shepherd in upper Argyllshire who was much resorted to for the magic cure of cattle, they claimed that their powers were given for a good purpose, and to counteract the powers of evil.
The machinery by which they secured these blessings to humanity consisted of rhymes or incantations, rites and ceremonies, plants and stones of virtue, observance of propitious seasons, etc. The use of these could only lead indirectly to harm by fostering a spirit of credulity and preventing inquiry into natural causes. Of themselves, the charms were like the Sunday plant, according to a common Gaelic saying, 'without benefit or harm'. Any other rhyme or ceremony, plant or stone, would do equally well, if its use commanded the same amount of belief. The words or rhymes were praiseworthy commendations addressed to various saints, and the rites were harmless and merely trifling.
This kind of superstition still prevails amond the lower ranks of society to an almost incredible extent in the south as well as in the Highlands, and 'wise people' are resorted to for the cure of obscure ailments by many of whom such folly might be little suspected. Not above five years ago the daughter of a dairy farmer in Cowal came to Ardnamurchan, a distance of above 100 miles, to obtain from a man of reputed skill a charm to turn aside the misfortunes and maladies by which her father's dairy was afflicted. She went home happy in the possession of a bottle of water over which some magic words had been muttered. Occasional newspaper paragraphs show the practice is not extinct in England or the south of Scotland.
In the case of sick beasts, when e.g. a horse lies down and refuses to rise, or a cow ceases to give milk, or gives only milk mingled with blood, the usual mode of procedure to effect a magic cure is to go to a person of skill (i.e. a white witch), get a bottle of water prepared b whispering certain words over it, and sprinkle this on the sick beast, or perhaps put a few drops in its ear. Immediately the beast rises without anything being the matter with it. Other rhymes and ceremonies are ready for other occasions, and it would be possible to fill a book with a collection of incantations in use for various diseases or in different localities.
The general name for trifling superstitious observances of the kind is gisreag, eapag, upag. The different kinds are known as eolas (knowledge) for the cure of disease; oradh (gilding) for securing gifts and graces; sian or seun for protection from danger; and soisgeul (gospel) for weak minds.
The rhymes contain internal evidence of having come from Roman Catholic times. The invocation of the Trinity and the saints, particularly St. Bride and St. Columba, St. Michael and St. Peter, is common to them all, and whatever be their merit as expressions of piety, they certainly convey no idea of traffic with the powers of evil. The utmost that truth can urge against those who use them is that they are ignorant, facile and credulous. The opprobrious name of buidseachas is in every case sincerely and piously repudiated by themselves and in reality is unjust.
These charms are not readily accessible. The following have been collected from many different persons, and are of interest, some as illustrative of the antiquities of many different persons, and are of interest, some as illustrative of the antiquities of the Scottish Highlands and some for their poetical merits. Much of the chosesn poetry consists in felicity of expression, and this is a merit next to impossible to infuse into a translation. No attempt is made here to do more than give the exact meaning of the original.
This bit I'm posting is taken from Chapter 14 of this book, entitled 'White Witchcraft'.
WISE PEOPLE
In English a distinction is recognised between black and white witches. The former could hurt but not help; their power was only one of mischief. White witches were honest, harmless practitioners of sorcery 'whom our custome and country doth call wise men and wise women' (Cotta, Short Discovery of Unobserved Dangers, 1612, quoted by Brand, iii 3).
In Gaelic there are no names corresponding to black and white witches, but the distinction indicated is well known. Those to whom the name buidseach (witch) properly applies could only do harm. They raised storms, drowned people, took the milk from cows, etc., etc. There were others who by magic charms cured disease in man and beast, bestowed luck, warded off dangers (real and imaginary), and secured various benefits to those who resorted to them.
One or more such wise people were found in every district, and any accusation of witchcraft, of dabbling in the forbidden arts, or of being in league with the defil would be indignantly resented by them. On the contrary, as the case of a shepherd in upper Argyllshire who was much resorted to for the magic cure of cattle, they claimed that their powers were given for a good purpose, and to counteract the powers of evil.
The machinery by which they secured these blessings to humanity consisted of rhymes or incantations, rites and ceremonies, plants and stones of virtue, observance of propitious seasons, etc. The use of these could only lead indirectly to harm by fostering a spirit of credulity and preventing inquiry into natural causes. Of themselves, the charms were like the Sunday plant, according to a common Gaelic saying, 'without benefit or harm'. Any other rhyme or ceremony, plant or stone, would do equally well, if its use commanded the same amount of belief. The words or rhymes were praiseworthy commendations addressed to various saints, and the rites were harmless and merely trifling.
This kind of superstition still prevails amond the lower ranks of society to an almost incredible extent in the south as well as in the Highlands, and 'wise people' are resorted to for the cure of obscure ailments by many of whom such folly might be little suspected. Not above five years ago the daughter of a dairy farmer in Cowal came to Ardnamurchan, a distance of above 100 miles, to obtain from a man of reputed skill a charm to turn aside the misfortunes and maladies by which her father's dairy was afflicted. She went home happy in the possession of a bottle of water over which some magic words had been muttered. Occasional newspaper paragraphs show the practice is not extinct in England or the south of Scotland.
In the case of sick beasts, when e.g. a horse lies down and refuses to rise, or a cow ceases to give milk, or gives only milk mingled with blood, the usual mode of procedure to effect a magic cure is to go to a person of skill (i.e. a white witch), get a bottle of water prepared b whispering certain words over it, and sprinkle this on the sick beast, or perhaps put a few drops in its ear. Immediately the beast rises without anything being the matter with it. Other rhymes and ceremonies are ready for other occasions, and it would be possible to fill a book with a collection of incantations in use for various diseases or in different localities.
The general name for trifling superstitious observances of the kind is gisreag, eapag, upag. The different kinds are known as eolas (knowledge) for the cure of disease; oradh (gilding) for securing gifts and graces; sian or seun for protection from danger; and soisgeul (gospel) for weak minds.
The rhymes contain internal evidence of having come from Roman Catholic times. The invocation of the Trinity and the saints, particularly St. Bride and St. Columba, St. Michael and St. Peter, is common to them all, and whatever be their merit as expressions of piety, they certainly convey no idea of traffic with the powers of evil. The utmost that truth can urge against those who use them is that they are ignorant, facile and credulous. The opprobrious name of buidseachas is in every case sincerely and piously repudiated by themselves and in reality is unjust.
These charms are not readily accessible. The following have been collected from many different persons, and are of interest, some as illustrative of the antiquities of many different persons, and are of interest, some as illustrative of the antiquities of the Scottish Highlands and some for their poetical merits. Much of the chosesn poetry consists in felicity of expression, and this is a merit next to impossible to infuse into a translation. No attempt is made here to do more than give the exact meaning of the original.